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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, we have, I. The favour which Christ did to his countrymen in preaching the kingdom of heaven to them, ver. 1-2. He preached to them in parables, and here gives the reason why he chose that way of instructing, ver. 10-17. And the evangelist gives another reason, ver. 34, 35. There are eight parables recorded in this chapter, which are designed to represent the kingdom of heaven, the method of planting the gospel kingdom in the world, and of its growth and success. The great truths and laws of that kingdom are in other scriptures laid down plainly, and without parables: but some circumstances of its beginning and progress are here laid open in parables. 1. Here is one parable to show what are the great hindrances of people's profiting by the word of the gospel, and in how many it comes short of its end, through their own folly, and that is the parable of the four sorts of ground, delivered, ver. 3-9, and expounded, ver. 18-23. 2. Here are two parables intended to show that there would be a mixture of good and bad in the gospel church, which would continue till the great separation between them in the judgment day: the parable of the tares put forth (ver. 24-30), and expounded at the request of the disciples (ver. 36-43); and that of the net cast into the sea, ver. 47-50. 3. Here are two parables intended to show that the gospel church should be very small at first, but that in process of time it should become a considerable body: that of the grain of mustard-seed (ver. 31, 32), and that of the leaven, ver. 33. 4. Here are two parables intended to show that those who expect salvation by the gospel must be willing to venture all, and quit all, in the prospect of it, and that they shall be no losers by the bargain; that of the treasure hid in the field (ver. 44), and that of the pearl of great price, ver. 45, 46. 5. Here is one parable intended for direction to the disciples, to make use of the instructions he had given them for the benefit of others; and that is the parable of the good householder, ver. 51, 52. II. The contempt which his countrymen put upon him on account of the meanness of his parentage, ver. 53-58.
Adam Clarke: Commentary on the Bible - 1831
Christ teaches the multitudes out of a ship, they standing on the shore, Mat 13:1, Mat 13:2. The parable of the sower, Mat 13:3-9. He gives his reasons for speaking in parables, Mat 13:10-17. Explains the parable of the sower, Mat 13:18-23. Parable of the tares and the wheat, Mat 13:24-30. Of the grain of mustard seed, Mat 13:31, Mat 13:32. Of the leaven, Mat 13:33. The prophecy fulfilled by this mode of teaching, Mat 13:34, Mat 13:35. He explains the parable of the tares and the wheat, Mat 13:36-43. Parable of the treasure hid in a field, Mat 13:44. Of the pearl-merchant, Mat 13:45, Mat 13:46. Of the dragnet, Mat 13:47-50. His application of the whole, Mat 13:51, Mat 13:52. He teaches in his own country, and his neighbors take offense, Mat 13:53-56. Our Lord's observations on this, Mat 13:57. He works no miracle among them because of their unbelief, Mat 13:58.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mat 13:1, The parable of the sower and the seed; Mat 13:18, the exposition of it; Mat 13:24, The parable of the tares; Mat 13:31, of the mustard seed; Mat 13:33, of the leaven; Mat 13:36, exposition of the parable of the tares; Mat 13:44, The parable of the hidden treasure; Mat 13:45, of the pearl; Mat 13:47, of the drag net cast into the sea; Mat 13:53, Christ is contemned of his own countrymen.
13:113:1: Յաւուր յայնմիկ ելեալ Յիսուս ՚ի տանէն՝ նստէ՛ր առ ծովեզերն[231]. [231] Ոմանք. Նստաւ առ ծովեզերբն։
1 Այդ օրը Յիսուս տնից դուրս գալով՝ նստեց ծովեզերքին
13 Այն օրը Յիսուս տունէն ելլելով ծովուն եզերքը նստաւ։
Յաւուր յայնմիկ ելեալ Յիսուս ի տանէն` նստէր առ ծովեզերբն:

13:1: Յաւուր յայնմիկ ելեալ Յիսուս ՚ի տանէն՝ նստէ՛ր առ ծովեզերն[231].
[231] Ոմանք. Նստաւ առ ծովեզերբն։
1 Այդ օրը Յիսուս տնից դուրս գալով՝ նստեց ծովեզերքին
13 Այն օրը Յիսուս տունէն ելլելով ծովուն եզերքը նստաւ։
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13:11: Выйдя же в день тот из дома, Иисус сел у моря.
13:1  ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐξελθὼν ὁ ἰησοῦς τῆς οἰκίας ἐκάθητο παρὰ τὴν θάλασσαν·
13:1. Ἐν (In) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) ἐκείνῃ (unto-the-one-thither) ἐξελθὼν (having-had-came-out,"ὁ (the-one) Ἰησοῦς (an-Iesous,"τῆς (of-the-one) οἰκίας (of-a-housing-unto," ἐκάθητο ( it-was-sitting-down ) παρὰ (beside) τὴν (to-the-one) θάλασσαν: (to-a-sea)
13:1. in illo die exiens Iesus de domo sedebat secus mareThe same day Jesus going out of the house, sat by the sea side.
1. On that day went Jesus out of the house, and sat by the sea side.
13:1. In that day, Jesus, departing from the house, sat down beside the sea.
13:1. The same day went Jesus out of the house, and sat by the sea side.
The same day went Jesus out of the house, and sat by the sea side:

1: Выйдя же в день тот из дома, Иисус сел у моря.
13:1  ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐξελθὼν ὁ ἰησοῦς τῆς οἰκίας ἐκάθητο παρὰ τὴν θάλασσαν·
13:1. in illo die exiens Iesus de domo sedebat secus mare
The same day Jesus going out of the house, sat by the sea side.
13:1. In that day, Jesus, departing from the house, sat down beside the sea.
13:1. The same day went Jesus out of the house, and sat by the sea side.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: (Мк IV:1). В этом стихе точно определяется место, где произнесены были первые притчи Христа — это Галилейское озеро, хотя оно и не называется по имени. Самый рассказ о приточном учении следует у Матфея в том же порядке, как у Марка, и в той же связи. Но Лука притчи о сеятеле (VIII:4 сл.), зерне горчичном и закваске (XIII:19–21) излагает в другой связи. Христос вышел из дому в Капернаум, направился к Галилейскому озеру, вошел в лодку, сел в ней по обычаю тогдашних еврейских учителей и начал говорить народу притчами. На берегу собралась многолюдная толпа народа, которому удобно было поместиться здесь, потому что хотя озеро и окружено горами, но они только местами опускаются обрывисто прямо в воду, оставляя, особенно на западном берегу, более или менее широкие и отлогие береговые пространства. Число слушающих бывало так велико, что иногда (Лк V:1) они теснили Спасителя. Может быть, в настоящем случае Он первоначально не хотел входить в лодку и вошел в нее только по необходимости. На это указывают выражения Матфея и Марка, что Он сначала «сел у моря» и только затем перешел в лодку. В древнем мире мы не знаем других примеров подобной проповеди из лодки. Но несомненно, что это было весьма удобно как для Самого Христа, так и для слушавшего Его народа. На западном берегу озера горы отходят от него внутрь местности верст на 7–10, и таким образом получается довольно ровное место. Притчи, сказанные Спасителем, были первые. Евангелист, очевидно, представляет их первыми, причем, по словам Тренча, притча о сеятеле являлась как бы введением к этому новому способу учения, которого до сих пор не употреблял Божественный Учитель. Это явствует и из предложенного после учениками вопроса: «для чего притчами говоришь им?» (ст. 10), и из ответа Христа, в котором Он оправдывает этот новый способ учения и цель, которая имелась при этом в виду.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The same day went Jesus out of the house, and sat by the sea side. 2 And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. 3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; 4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: 5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: 6 And when the sun was up, they were scorched; and because they had no root, they withered away. 7 And some fell among thorns; and the thorns sprung up, and choked them: 8 But other fell into good ground, and brought forth fruit, some a hundredfold, some sixtyfold, some thirtyfold. 9 Who hath ears to hear, let him hear. 10 And the disciples came, and said unto him, Why speakest thou unto them in parables? 11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. 12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. 13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. 14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: 15 For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. 16 But blessed are your eyes, for they see: and your ears, for they hear. 17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. 18 Hear ye therefore the parable of the sower. 19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. 20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; 21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. 22 He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. 23 But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty.

We have here Christ preaching, and may observe,

1. When Christ preached this sermon; it was the same day that he preached the sermon in the foregoing chapter: so unwearied was he in doing good, and working the works of him that sent him. Note, Christ was for preaching both ends of the day, and has by his example recommended that practice to his church; we must in the morning sow our seed, and in the evening not withhold our hand, Eccl. xi. 6. An afternoon sermon well heard, will be so far from driving out the morning sermon, that it will rather clench it, and fasten the nail in a sure place. Though Christ had been in the morning opposed and cavilled at by his enemies, disturbed and interrupted by his friends, yet he went on with his work; and in the latter part of the day, we do not find that he met with such discouragements. Those who with courage and zeal break through difficulties in God's service, will perhaps find them not so apt to recur as they fear. Resist them, and they will flee.

2. To whom he preached; there were great multitudes gathered together to him, and they were the auditors; we do not find that any of the scribes or Pharisees were present. They were willing to hear him when he preached in the synagogue (ch. xii. 9, 14), but they thought it below them to hear a sermon by the sea-side, though Christ himself was the preacher: and truly he had better have their room than their company, for now they were absent, he went on quietly and without contradiction. Note, Sometimes there is most of the power of religion where there is least of the pomp of it: the poor receive the gospel. When Christ went to the sea-side, multitudes were presently gathered together to him. Where the king is, there is the court; where Christ is, there is the church, though it be by the sea-side. Note, Those who would get good by the word, must be willing to follow it in all its removes; when the ark shifts, shift after it. The Pharisees had been labouring, by base calumnies and suggestions, to drive the people off from following Christ, but they still flocked after him as much as ever. Note, Christ will be glorified in spite of all opposition; he will be followed.

3. Where he preached this sermon.

(1.) His meeting-place was the sea-side. He went out of the house (because there was no room for the auditory) into the open air. It was pity but such a Preacher should have had the most spacious, sumptuous, and convenient place to preach in, that could be devised, like one of the Roman theatres; but he was now in his state of humiliation, and in this, as in other things, he denied himself the honours due to him; as he had not a house of his own to live in, so he had not a chapel of his own to preach in. By this he teaches us in the external circumstances of worship not to covet that which is stately, but to make the best of the conveniences which God in his providence allots to us. When Christ was born, he was crowded into the stable, and now to the sea-side, upon the strand, where all persons might come to him with freedom. He that was truth itself sought no corners (no adyta), as the pagan mysteries did. Wisdom crieth without, Prov. i. 20; John xiii. 20.

(2.) His pulpit was a ship; not like Ezra's pulpit, that was made for the purpose (Neh. viii. 4); but converted to this use for want of a better. No place amiss for such a Preacher, whose presence dignified and consecrated any place: let not those who preach Christ be ashamed, though they have mean and inconvenient places to preach in. Some observe, that the people stood upon dry ground and firm ground, while the Preacher was upon the water in more hazard. Ministers are most exposed to trouble. Here was a true rostrum, a ship pulpit.

4. What and how he preached. (1.) He spake many things unto them. Many more it is likely than are here recorded, but all excellent and necessary things, things that belong to our peace, things pertaining to the kingdom of heaven: they were not trifles, but things of everlasting consequence, that Christ spoke of. It concerns us to give a more earnest heed, when Christ has so many things to say to us, that we miss not any of them. (2.) What he spake was in parables. A parable sometimes signifies any wise, weighty saying that is instructive; but here in the gospels it generally signifies a continued similitude or comparison, by which spiritual or heavenly things were described in language borrowed from the things of this life. It was a way of teaching used very much, not only by the Jewish rabbin, but by the Arabians, and the other wise men of the east; and it was found very profitable, and the more so from its being pleasant. Our Saviour used it much, and in it condescended to the capacities of people, and lisped to them in their own language. God had long used similitudes by his servants the prophets (Hos. xii. 10), and to little purpose; now he uses similitudes by his Son; surely they will reverence him who speaks from heaven, and of heavenly things, and yet clothes them with expressions borrowed from things earthly. See John iii. 12. So descending in a cloud. Now,

I. We have here the general reason why Christ taught in parables. The disciples were a little surprised at it, for hitherto, in his preaching, he had not much used them, and therefore they ask, Why speakest thou to them in parables? Because they were truly desirous that the people might hear with understanding. They do not say, Why speakest thou to us? (they knew how to get the parables explained) but to them. Note, We ought to be concerned for the edification of others, as well as for our own, by the word preached; and if ourselves be strong, yet to bear the infirmities of the weak.

To this question Christ answers largely, v. 11-17, where he tells them, that therefore he preached by parables, because thereby the things of God were made more plain and easy to them who were willingly ignorant; and thus the gospel would be a savour of life to some, and of death to others. A parable, like the pillar of cloud and fire, turns a dark side towards Egyptians, which confounds them, but a light side towards Israelites, which comforts them, and so answers a double intention. The same light directs the eyes of some, but dazzles the eyes of others. Now,

1. This reason is laid down (v. 11): Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. That is, (1.) The disciples had knowledge, but the people had not. You know already something of these mysteries, and need not in this familiar way to be instructed; but the people are ignorant, are yet but babes, and must be taught as such by plain similitudes, being yet incapable of receiving instruction in any other way: for though they have eyes, they know not how to use them; so some. Or, (2.) The disciples were well inclined to the knowledge of gospel mysteries, and would search into the parables, and by them would be led into a more intimate acquaintance with those mysteries; but the carnal hearers that rested in bare hearing, and would not be at the pains to look further, nor to ask the meaning of the parables, would be never the wiser, and so would justly suffer for their remissions. A parable is a shell that keeps good fruit for the diligent, but keeps it from the slothful. Note, There are mysteries in the kingdom of heaven, and without controversy, great is the mystery of godliness: Christ's incarnation, satisfaction, intercession, our justification and sanctification by union with Christ, and indeed the whole work of redemption, from first to last, are mysteries, which could never have been discovered but by divine revelation (1 Cor. xv. 51), were at this time discovered but in part to the disciples, and will never be fully discovered till the veil shall be rent; but the mysteriousness of gospel truth should not discourage us from, but quicken us in, our enquiries after it and searches into it. [1.] It is graciously given to the disciples of Christ to be acquainted with these mysteries. Knowledge is the first gift of God, and it is a distinguishing gift (Prov. ii. 6); it was given to the apostles, because they were Christ's constant followers and attendants. Note, The nearer we draw to Christ, and the more we converse with him, the better acquainted we shall be with gospel mysteries. [2.] It is given to all true believers, who have an experimental knowledge of the gospel mysteries, and that is without doubt the best knowledge: a principle of grace in the heart, is that which makes men of quick understanding in the fear of the Lord, and in the faith of Christ, and so in the meaning of parables; and for want of that, Nicodemus, a master in Israel, talked of the new birth as a blind man of colours. [3.] There are those to whom this knowledge is not given, and a man can receive nothing unless it be given him from above (John iii. 27); and be it remembered that God is debtor to no man; his grace is his own; he gives or withholds it at pleasure (Rom. xi. 35); the difference must be resolved into God's sovereignty, as before, ch. xi. 25, 26.

2. This reason is further illustrated by the rule God observes in dispensing his gifts; he bestows them on those who improve them, but takes them away from those who bury them. It is a rule among men, that they will rather entrust their money with those who have increased their estates by their industry, than with those who have diminished them by their slothfulness.

(1.) Here is a promise to him that has, that has true grace, pursuant to the election of grace, that has, and uses what he has; he shall have more abundance: God's favours are earnests of further favours; where he lays the foundation, he will build upon it. Christ's disciples used the knowledge they now had, and they had more abundance at the pouring out of the Spirit, Acts ii.. They who have the truth of grace, shall have the increase of grace, even to an abundance in glory, Prov. iv. 18. Joseph--he will add, Gen. xxx. 24.

(2.) Here is a threatening to him that has not, that has no desire of grace, that makes no right use of the gifts and graces he has: has not root, no solid principle; that has, but uses not what he has; from him shall be taken away that which he has or seems to have. His leaves shall wither, his gifts decay; the means of grace he has, and makes no use of, shall be taken from him; God will call in his talents out of their hands that are likely to become bankrupts quickly.

3. This reason is particularly explained, with reference to the two sorts of people Christ had to do with.

(1.) Some were willingly ignorant; and such were amused by the parables (v. 13); because they seeing, see not. They had shut their eyes against the clear light of Christ's plainer preaching, and therefore were now left in the dark. Seeing Christ's person, they see not his glory, see no difference between him and another man; seeing his miracles, and hearing his preaching, they see not, they hear not with any concern or application; they understand neither. Note, [1.] There are many that see the gospel light, and hear the gospel sound, but it never reaches their hearts, nor has it any place in them. [2.] It is just with God to take away the light from those who shut their eyes against it; that such as will be ignorant, may be so; and God's dealing thus with them magnifies his distinguishing grace to his disciples.

Now in this the scripture would be fulfilled, v. 14, 15. It is quoted from Isa. vi. 9, 10. The evangelical prophet that spoke most plainly of gospel grace, foretold the contempt of it, and the consequences of that contempt. It is referred to no less than six times in the New Testament, which intimates, that in gospel times spiritual judgments would be most common, which make least noise, but are most dreadful. That which was spoken of the sinners in Isaiah's time was fulfilled in those in Christ's time, and it is still fulfilling every day; for while the wicked heart of man keeps up the same sin, the righteous hand of God inflicts the same punishment. Here is,

First. A description of sinners' wilful blindness and hardness, which is their sin. This people's heart is waxed gross; it is fattened, so the word is; which denotes both sensuality and senselessness (Ps. cxix. 70); secure under the word and rod of God, and scornful as Jeshurun, that waxed fat and kicked, Deut. xxxii. 15. And when the heart is thus heavy, no wonder that the ears are dull of hearing; the whispers of the Spirit they hear not at all; the loud calls of the word, though the word be nigh them, they regard not, nor are at all affected by them: they stop their ears, Ps. lviii. 4, 5. And because they are resolved to be ignorant, they shut both the learning senses; for their eyes also they have closed, resolved that they would not see light come into the world, when the Son of Righteousness arose, but they shut their windows, because they loved darkness rather than light, John iii. 19; 2 Pet. iii. 5.

Secondly, A description of that judicial blindness, which is the just punishment of this. "By hearing, ye shall hear, and shall not understand; what means of grace you have, shall be to no purpose to you; though, in mercy to others, they are continued, yet in judgment to you, the blessing upon them is denied." The saddest condition a man can be in on this side hell, is to sit under the most lively ordinances with a dead, stupid, untouched heart. To hear God's word, and see his providences, and yet not to understand and perceive his will, either in the one or in the other, is the greatest sin and the greatest judgment that can be. Observe, It is God's work to give an understanding heart, and he often, in a way of righteous judgment, denies it to those to whom he has given the hearing ear, and the seeing eye, in vain. Thus does God choose sinners' delusions (Isa. lxvi. 4), and bind them over to the greatest ruin, by giving them up to their own hearts' lusts (Ps. lxxxi. 11, 12); let them alone (Hos. iv. 17); my Spirit shall not always strive, Gen. vi. 3.

Thirdly, The woeful effect and consequence of this; Lest at any time they should see. They will not see because they will not turn; and God says that they shall not see, because they shall not turn: lest they should be converted, and I should heal them.

Note, 1. That seeing, hearing, and understanding, are necessary to conversion; for God, in working grace, deals with men as men, as rational agents; he draws with the cords of a man, changes the heart by opening the eyes, and turns from the power of Satan unto God, by turning first from darkness to light, (Acts xxvi. 18). 2. All those who are truly converted to God, shall certainly be healed by him. "If they be converted I shall heal them, I shall save them:" so that if sinners perish, it is not to be imputed to God, but to themselves; they foolishly expected to be healed, without being converted. 3. It is just with God to deny his grace to those who have long and often refused the proposals of it, and resisted the power of it. Pharaoh, for a good while, hardened his own heart (Exod. viii. 15, 32), and afterwards God hardened it, ch. ix. 12; x. 20. Let us therefore fear, lest by sinning against the divine grace, we sin it away.

(2.) Others were effectually called to be the disciples of Christ, and were truly desirous to be taught of him; and they were instructed, and made to improve greatly in knowledge, by these parables, especially when they were expounded; and by them the things of God were made more plain and easy, more intelligible and familiar, and more apt to be remembered (v. 16, 17). Your eyes see, your ears hear. They saw the glory of God in Christ's person; they heard the mind of God in Christ's doctrine; they saw much, and were desirous to see more, and thereby were prepared to receive further instruction; they had opportunity for it, by being constant attendants on Christ, and they should have it from day to day, and grace with it. Now this Christ speaks of,

[1.] As a blessing; "Blessed are your eyes for they see, and your ears for they hear; it is your happiness, and it is a happiness for which you are indebted to the peculiar favour and blessing of God." It is a promised blessing, that in the days of the Messiah the eyes of them that see shall not be dim, Isa. xxxii. 3. The eyes of the meanest believer that knows experimentally the grace of Christ, are more blessed than those of the greatest scholars, the greatest masters in experimental philosophy, that are strangers to God; who, like the other gods they serve, have eyes, and see not. Blessed are your eyes. Note, True blessedness is entailed upon the right understanding and due improvement of the mysteries of the kingdom of God. The hearing ear and the seeing eye are God's work in those who are sanctified; they are the work of his grace (Prov. xx. 12), and they are a blessed work, which shall be fulfilled with power, when those who now see through a glass darkly, shall see face to face. It was to illustrate this blessedness that Christ said so much of the misery of those who are left in ignorance; they have eyes and see not; but blessed are your eyes. Note, The knowledge of Christ is a distinguishing favour to those who have it, and upon that account it lays under the greater obligations; see John xiv. 22. The apostles were to teach others, and therefore were themselves blessed with the clearest discoveries of divine truth. The watchmen shall see eye to eye, Isa. lii. 8.

[2.] As a transcendent blessing, desired by, but not granted to, many prophets and righteous men, v. 17. The Old-Testament saints, who had some glimpses, some glimmerings of gospel light, coveted earnestly further discoveries. They had the types, shadows, and prophecies, of those things but longed to see the Substance, that glorious end of those things which they could not steadfastly look unto; that glorious inside of those things which they could not look into. They desired to see the great Salvation, the Consolation of Israel, but did not see it, because the fulness of time was not yet come. Note, First, Those who know something of Christ, cannot but covet to know more. Secondly, The discoveries of divine grace are made, even to prophets and righteous men, but according to the dispensation they are under. Though they were the favourites of heaven, with whom God's secret was, yet they have not seen the things which they desired to see, because God had determined not to bring them to light yet; and his favours shall not anticipate his counsels. There was then, as there is still, a glory to be revealed; something in reserve, that they without us should not be made perfect, Heb. xi. 40. Thirdly, For the exciting of our thankfulness, and the quickening of our diligence, it is good for us to consider what means we enjoy, and what discoveries are made to us, now under the gospel, above what they had, and enjoyed, who lived under the Old-Testament dispensation, especially in the revelation of the atonement for sin; see what are the advantages of the New Testament above the Old (2 Cor. iii. 7, &c. Heb. xii. 18); and see that our improvements be proportionable to our advantages.

II. We have, in these verses, one of the parables which our Saviour put forth; it is that of the sower and the seed; both the parable itself, and the explanation of it. Christ's parables are borrowed from common, ordinary things, not from any philosophical notions or speculations, or the unusual phenomena of nature, though applicable enough to the matter in hand, but from the most obvious things, that are of every day's observation, and come within the reach of the meanest capacity; many of them are fetched from the husbandman's calling, as this of the sower, and that of the tares. Christ chose to do thus, 1. That spiritual things might hereby be made more plain, and, by familiar similitudes, might be made the more easy to slide into our understandings. 2. That common actions might hereby be spiritualized, and we might take occasion from those things which fall so often under our view, to meditate with delight on the things of God; and thus, when our hands are busiest about the world, we may not only notwithstanding that, but even with the help of that, be led to have our hearts in heaven. Thus the word of God shall talk with us, talk familiarly with us, Prov. vi. 22.

The parable of the sower is plain enough, v. 3-9. The exposition of it we have from Christ himself, who knew best what was his own meaning. The disciples, when they asked, Why speakest thou unto them in parables? (v. 10), intimated a desire to have the parable explained for the sake of the people; nor was it any disparagement to their own knowledge to desire it for themselves. Our Lord Jesus kindly took the hint, and gave the sense, and caused them to understand the parable, directing his discourse to the disciples, but in the hearing of the multitude, for we have not the account of his dismissing them till v. 36. "Hear ye therefore the parable of the sower (v. 18); you have heard it, but let us go over it again." Note, It is of good use, and would contribute much to our understanding the word and profiting by it, to hear over again what we have heard (Phil. iii. 1); "You have heard it, but hear the interpretation of it." Note, Then only we hear the word aright, and to good purpose, when we understand what we hear; it is no hearing at all, if it be not with understanding, Neh. viii. 2. It is God's grace indeed that gives the understanding, but it is our duty to give our minds to understand.

Let us therefore compare the parable and the exposition.

(1.) The seed sown is the word of God, here called the word of the kingdom (v. 19): the kingdom of heaven, that is the kingdom; the kingdoms of the world, compared with that, are not to be called kingdoms. The gospel comes from that kingdom, and conducts to that kingdom; the word of the gospel is the word of the kingdom; it is the word of the King, and where that is, there is power; it is a law, by which we must be ruled and governed. This word is the seed sown, which seems a dead, dry thing, but all the product is virtually in it. It is incorruptible seed (1 Pet. i. 23); it is the gospel that brings forth fruit in souls, Col. i. 5, 6.

(2.) The sower that scatters the seed is our Lord Jesus Christ, either by himself, or by his ministers; see v. 37. The people are God's husbandry, his tillage, so the word is; and ministers are labourers together with God, 1 Cor. iii. 9. Preaching to a multitude is sowing the corn; we know not where it must light; only see that it be good, that it be clean, and be sure to give it seed enough. The sowing of the word is the sowing of a people for God's field, the corn of his floor, Isa. xxi. 10.

(3.) The ground in which this seed is sown is the hearts of the children of men, which are differently qualified and disposed, and accordingly the success of the word is different. Note, Man's heart is like soil, capable of improvement, of bearing good fruit; it is pity it should lie fallow, or be like the field of the slothful, Prov. xxiv. 30. The soul is the proper place for the word of God to dwell, and work, and rule in; its operation is upon conscience, it is to light that candle of the Lord. Now according as we are, so the word is to us: Recipitur ad modum recipientis--The reception depends upon the receiver. As it is with the earth; some sort of ground, take ever so much pains with it, and throw ever so good seed into it, yet it brings forth no fruit to any purpose; while the good soil brings forth plentifully: so it is with the hearts of men, whose different characters are here represented by four sorts of ground, of which three are bad, and but one good. Note, The number of fruitless hearers is very great, even of those who heard Christ himself. Who has believed our report? It is a melancholy prospect which this parable gives us of the congregations of those who hear the gospel preached, that scarcely one in four brings forth fruit to perfection. Many are called with the common call, but in few is the eternal choice evidenced by the efficacy of that call, ch. xx. 16.

Now observe the characters of these four sorts of ground.

[1.] The highway ground, v. 4-10. They had pathways through their corn-fields (ch. xii. 1), and the seed that fell on them never entered, and so the birds picked it up. The place where Christ's hearers now stood represented the characters of most of them, the sand on the sea-shore, which was to the seed like the highway ground.

Observe First, What kind of hearers are compared to the highway ground; such as hear the word and understand it not; and it is their own fault that they do not. They take no heed to it, take no hold of it; they do not come with any design to get good, as the highway was never intended to be sown. They come before God as his people come, and sit before his as his people sit; but it is merely for fashion-sake, to see and be seen; they mind not what is said, it comes in at one ear and goes out at the other, and makes no impression.

Secondly, How they come to be unprofitable hearers. The wicked one, that is, the devil, cometh and catcheth away that which was sown.--Such mindless, careless, trifling hearers are an easy prey to Satan; who, as he is the great murderer of souls, so he is the great thief of sermons, and will be sure to rob us of the word, if we take not care to keep it: as the birds pick up the seed that falls on the ground that is neither ploughed before nor harrowed after. If we break not up the fallow ground, by preparing our hearts for the word, and humbling them to it, and engaging our own attention; and if we cover not the seed afterwards, by meditation and prayer; if we give not a more earnest heed to the things which we have heard, we are as the highway ground. Note, The devil is a sworn enemy to our profiting by the word of God; and none do more befriend his design than heedless hearers, who are thinking of something else, when they should be thinking of the things that belong to their peace.

[2.] The stony ground. Some fell upon stony places (v. 5, 6), which represents the case of hearers that go further than the former, who receive some good impressions of the word, but they are not lasting, v. 20, 21. Note, It is possible we may be a great deal better than some others, and yet not be so good as we should be; may go beyond our neighbours, and yet come short of heaven. Now observe, concerning these hearers that are represented by the stony ground,

First, How far they went. 1. They hear the word; they turn neither their backs upon it, nor a deaf ear to it. Note, hearing the word, though ever so frequently, ever so gravely, if we rest in that, will never bring us to heaven. 2. They are quick in hearing, swift to hear, he anon receiveth it, euthys, he is ready to receive it, forthwith it sprung up (v. 5), it sooner appeared above ground than that which was sown in the good soil. Note, Hypocrites often get the start of true Christians in the shows of profession, and are often too hot to hold. He receiveth it straightway, without trying it; swallows it without chewing, and then there can never be a good digestion. Those are most likely to hold fast that which is good, that prove all things, 1 Thess. v. 21. 3. They receive it with joy. Note, There are many that are very glad to hear a good sermon, that yet do not profit by it; they may be pleased with the word, and yet not changed and ruled by it; the heart may melt under the word, and yet not be melted down by the word, much less into it, as into a mould. Many taste the good word of God (Heb. vi. 5), and say they find sweetness in it, but some beloved lust is rolled under the tongue, which it would not agree with, and so they spit it out again. 4. They endure for awhile, like a violent motion, which continues as long as the impression of the force remains, but ceases when that has spent itself. Note, Many endure for awhile, that do not endure to the end, and so come short of the happiness which is promised to them only that persevere (ch. x. 22); they did run well, but something hindered them, Gal. v. 7.

Secondly, How they fell away, so that no fruit was brought to perfection; no more than the corn, that having no depth of earth from which to draw moisture, is scorched and withered by the heat of the sun. And the reason is,

1. They have no root in themselves, no settled, fixed principles in their judgments, no firm resolution in their wills, nor any rooted habits in their affections: nothing firm that will be either the sap or the strength of their profession. Note, (1.) It is possible there may be the green blade of a profession, where yet there is not the root of grace; hardness prevails in the heart, and what there is of soil and softness is only in the surface; inwardly they are no more affected than a stone; they have no root, they are not by faith united to Christ who is our Root; they derive not from him, they depend not on him. (2.) Where there is not a principle, though there be a profession, we cannot expect perseverance. Those who have no root will endure but awhile. A ship without ballast, though she may at first out-sail the laden vessel, yet will certainly fail in stress of weather, and never make her port.

2. Times of trial come, and then they come to nothing. When tribulation and persecution arise because of the word, he is offended; it is a stumbling-block in his way which he cannot get over, and so he flies off, and this is all his profession comes to. Note, (1.) After a fair gale of opportunity usually follows a storm of persecution, to try who have received the word in sincerity, and who have not. When the word of Christ's kingdom comes to be the word of Christ's patience (Rev. iii. 10), then is the trial, who keeps it, and who does not, Rev. i. 9. It is wisdom to prepare for such a day. (2.) When trying times come, those who have no root are soon offended; they first quarrel with their profession, and then quit it; first find fault with it, and then throw it off. Hence we read of the offence of the cross, Gal. v. 11. Observe, Persecution is represented in the parable by the scorching sun, (v. 6); the same sun which warms and cherishes that which was well rooted, withers and burns up that which wanted root. As the word of Christ, so the cross of Christ, is to some a savour of life unto life, to others a savour of death unto death: the same tribulation which drives some to apostasy and ruin, works for others a far more exceeding and eternal weight of glory. Trials which shake some, confirm others, Phil. i. 12. Observe how soon they fall away, by and by; as soon rotten as they were ripe; a profession taken up without consideration is commonly let fall without it: "Lightly come, lightly go."

[3.] The thorny ground, Some fell among thorns (which are a good guard to the corn when they are in the hedge, but a bad inmate when they are in the field); and the thorns sprung up, which intimates that they did not appear, or but little, when the corn was sown, but afterwards they proved choking to it, v. 7. This went further than the former, for it had root; and it represents the condition of those who do not quite cast off their profession, and yet come short of any saving benefit by it; the good they gain by the word, being insensibly overcome and overborne by the things of the world. Prosperity destroys the word in the heart, as much as persecution does; and more dangerously, because more silently: the stones spoiled the root, the thorns spoil the fruit.

Now what are these choking thorns?

First, The cares of this world. Care for another world would quicken the springing of this seed, but care for this world chokes it. Worldly cares are fitly compared to thorns, for they came in with sin, and are a fruit of the curse; they are good in their place to stop a gap, but a man must be well armed that deals much in them (2 Sam. xxiii. 6, 7); they are entangling, vexing, scratching, and their end is to be burned, Heb. vi. 8. These thorns choke the good seed. Note, Worldly cares are great hindrances to our profiting by the word of God, and our proficiency in religion. They eat up that vigour of soul which should be spent in divine things; divert us from duty, distract us in duty, and do us most mischief of all afterwards; quenching the sparks of good affections, and bursting the cords of good resolutions; those who are careful and cumbered about many things, commonly neglect the one thing needful.

Secondly, The deceitfulness of riches. Those who, by their care and industry, have raised estates, and so the danger that arises from care seems to be over, and they continue hearers of the word, yet are still in a snare (Jer. v. 4, 5); it is hard for them to enter into the kingdom of heaven: they are apt to promise themselves that in riches which is not in them; to rely upon them, and to take an inordinate complacency in them; and this chokes the word as much as care did. Observe, It is not so much riches, as the deceitfulness of riches, that does the mischief: now they cannot be said to be deceitful to us unless we put our confidence in them, and raise our expectations from them, and then it is that they choke the good seed.

[4.] The good ground (v. 18); Others fell into good ground, and it is pity but that good seed should always meet with good soil, and then there is no loss; such are good hearers of the word, v. 23. Note, Though there are many that receive the grace of God, and the word of his grace, in vain, yet God has a remnant by whom it is received to good purpose; for God's word shall not return empty, Isa. lv. 10, 11.

Now that which distinguished this good ground from the rest, was, in one word, fruitfulness. By this true Christians are distinguished from hypocrites, that they bring forth the fruits of righteousness; so shall ye be my disciples, John xv. 8. He does not say that this good ground has no stones in it, or no thorns; but there were none that prevailed to hinder its fruitfulness. Saints, in this world, are not perfectly free from the remains of sin; but happily freed from the reign of it.

The hearers represented by the good ground are,

First, Intelligent hearers; they hear the word and understand it; they understand not only the sense and meaning of the word, but their own concern in it; they understand it as a man of business understands his business. God in his word deals with men as men, in a rational way, and gains possession of the will and affections by opening the understanding: whereas Satan, who is a thief and a robber, comes not in by that door, but climbeth up another way.

Secondly, Fruitful hearers, which is an evidence of their good understanding: which also beareth fruit. Fruit is to every seed its own body, a substantial product in the heart and life, agreeable to the seed of the word received. We then bear fruit, when we practise according to the word; when the temper of our minds and the tenour of our lives are conformable to the gospel we have received, and we do as we are taught.

Thirdly, Not all alike fruitful; some a hundred-fold, some sixty, some thirty. Note, Among fruitful Christians, some are more fruitful than others: where there is true grace, yet there are degrees of it; some are of greater attainments in knowledge and holiness than others; all Christ's scholars are not in the same form. We should aim at the highest degree, to bring forth a hundred-fold, as Isaac's ground did (Gen. xxvi. 12), abounding in the work of the Lord, John xv. 8. But if the ground be good, and the fruit right, the heart honest, and the life of a piece with it, those who bring forth but thirty-fold shall be graciously accepted of God, and it will be fruit abounding to their account, for we are under grace, and not under the law.
Adam Clarke: Commentary on the Bible - 1831
13:1: The same day - Our Lord scarcely ever appears to take any rest: he is incessant in his labors, and instant in season and out of season; and in this he has left all his successors in the ministry an example, that they should follow his steps: for he who wishes to save souls will find few opportunities to rest. As Satan is going about as a roaring lion seeking whom he may devour, the messenger of God should imitate his diligence, that he may counteract his work. The gospels are journals of our Lord's life.
Went Jesus out of the house - This was the house of Peter. See Mat 17:24.
Sat by the sea side - The sea of Galilee, on the borders of which the city of Capernaum was situated.
Albert Barnes: Notes on the Bible - 1834
13:1: The sea-side - This was the Sea of Tiberias. The multitude stood on the shore near to him, so that he could be easily heard. He went into a ship - that is, a boat; and sat down to address them. Few spectacles could be more interesting than a vast crowd on the hanks of a smooth and tranquil sea - an emblem of his instructions - and the Son of God addressing them on the great interests of eternity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:1: sat: Mar 2:13, Mar 4:1
John Gill
13:1 The same day Jesus went out of the house,.... Where he had been preaching, and working miracles: where this house was, is not certain; it seems to have been in one of the cities of Galilee, probably Capernaum, since that was by the sea coast: the reason of his going out of the house was, either to converse with his mother and brethren, as they desired; or to withdraw himself from company, and take some refreshment by the sea side; or because it would not hold the people, and therefore he quitted it for a more convenient place. The time he went out of it, was the same day he had cast the devil out of the man blind and dumb, and had delivered himself so freely concerning the Scribes and Pharisees, who had blasphemously ascribed that miracle to the assistance of Satan; and the same day his mother and brethren came to see him, and speak to him.
And sat by the sea side; either as weary, and for his refreshment, or in order to preach to the people; for, Mark says, "he began again to teach by the sea side", Mk 4:1. This was the sea of Galilee, sometimes called the sea of Tiberias.
John Wesley
13:1 Mk 4:1; Lk 8:4.
Robert Jamieson, A. R. Fausset and David Brown
13:1 JESUS TEACHES BY PARABLES. ( = Mark 4:1-34; Lk 8:4-18; Lk 13:18-20). (Mat. 13:1-52)
The same day went Jesus out of the house, and sat by the seaside.
13:213:2: եւ ժողովեցան առ նա ժողովուրդք բազումք, մինչեւ մտանել նմա ՚ի նաւն՝ եւ նստե՛լ. եւ ամենայն ժողովուրդն կա՛յր առ ծովեզերբն[232]։ [232] Ոմանք. Կայր առ ծովեզերն։
2 Եւ նրա մօտ շատ ժողովուրդ հաւաքուեց, այնպէս որ նա նաւակ մտաւ ու նստեց. իսկ ամբողջ ժողովուրդը կանգնած էր ծովեզերքին
2 Շատ ժողովուրդ քովը ժողվուեցան, այնպէս որ ինք նաւը մտաւ ու նստաւ եւ բոլոր ժողովուրդը ծովեզերքը կայներ էր։
Եւ ժողովեցան առ նա ժողովուրդք բազումք, մինչեւ մտանել նմա ի նաւն եւ նստել. եւ ամենայն ժողովուրդն կայր առ ծովեզերբն:

13:2: եւ ժողովեցան առ նա ժողովուրդք բազումք, մինչեւ մտանել նմա ՚ի նաւն՝ եւ նստե՛լ. եւ ամենայն ժողովուրդն կա՛յր առ ծովեզերբն[232]։
[232] Ոմանք. Կայր առ ծովեզերն։
2 Եւ նրա մօտ շատ ժողովուրդ հաւաքուեց, այնպէս որ նա նաւակ մտաւ ու նստեց. իսկ ամբողջ ժողովուրդը կանգնած էր ծովեզերքին
2 Շատ ժողովուրդ քովը ժողվուեցան, այնպէս որ ինք նաւը մտաւ ու նստաւ եւ բոլոր ժողովուրդը ծովեզերքը կայներ էր։
zohrab-1805▾ eastern-1994▾ western am▾
13:22: И собралось к Нему множество народа, так что Он вошел в лодку и сел; а весь народ стоял на берегу.
13:2  καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοί, ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι, καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν εἱστήκει.
13:2. καὶ (and) συνήχθησαν (they-were-led-together) πρὸς (toward) αὐτὸν (to-it) ὄχλοι (crowds) πολλοί , ( much ) ὥστε (as-also) αὐτὸν (to-it) εἰς (into) πλοῖον (to-a-floatlet) ἐμβάντα (to-having-had-stepped-in) καθῆσθαι , ( to-sit-down ,"καὶ (and) πᾶς (all) ὁ (the-one) ὄχλος (a-crowd) ἐπὶ (upon) τὸν (to-the-one) αἰγιαλὸν (to-a-shore) ἱστήκει. (it-had-come-to-have-had-stood)
13:2. et congregatae sunt ad eum turbae multae ita ut in naviculam ascendens sederet et omnis turba stabat in litoreAnd great multitudes were gathered together unto him, so that he went up into a boat and sat: and all the multitude stood on the shore.
2. And there were gathered unto him great multitudes, so that he entered into a boat, and sat; and all the multitude stood on the beach.
13:2. And such great crowds were gathered to him that he climbed into a boat and he sat down. And the entire multitude stood on the shore.
13:2. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore.
And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore:

2: И собралось к Нему множество народа, так что Он вошел в лодку и сел; а весь народ стоял на берегу.
13:2  καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοί, ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι, καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν εἱστήκει.
13:2. et congregatae sunt ad eum turbae multae ita ut in naviculam ascendens sederet et omnis turba stabat in litore
And great multitudes were gathered together unto him, so that he went up into a boat and sat: and all the multitude stood on the shore.
13:2. And such great crowds were gathered to him that he climbed into a boat and he sat down. And the entire multitude stood on the shore.
13:2. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2 (Мк IV:1; Лк VIII:4). Как сказано выше, Спаситель, по-видимому, хотел проповедовать на берегу, потому что на это именно указывают слова ст. 1-го «сел у моря». Только тогда, когда к Нему собрался народ, Он вошел в лодку и сел в ней. Этим объясняется, почему глагол «сел» употреблен два раза — в первых двух стихах по одному разу. Такой же смысл речи и у Марка, который говорит, что Спаситель начал учить «при море»; когда же собрался народ, то Он вошел в лодку и «сидел» (сел?) на море. Матфей опускает выражение Марка «на море».
Adam Clarke: Commentary on the Bible - 1831
13:2: Into a ship - Το πλοιον, The vessel or boat. Mr. Wakefield supposes (which is very likely) that a particular vessel is uniformly specified, which seems to have been kept on the lake for the use of Christ and his apostles: it probably belonged to some of the fishermen, (see Mat 4:22), who, he thinks, occasionally, at least, followed their former occupation. See Joh 21:3.
The thought of pious Quesnel on this verse should not be neglected. We see here a representation of the Church, which consists of the people united to their pastors. These, being more exposed to violent tossings and storms, are, as it were, in a ship, while those continue at ease on the shore.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:2: great: Mat 4:25, Mat 15:30; Gen 49:10; Luk 8:4-8
so: Mar 4:1; Luk 5:3
a ship: Το [Strong's G3588] πλοιον [Strong's G4143], "the ship" or boat; which Mr. Wakefield supposes was a particular vessel kept on the lake for the use of Christ and his disciples.
Geneva 1599
13:2 (1) And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore.
(1) Christ shows in putting forth this parable of the sower, that the seed of life which is sown in the world does not do as well in one as in another, and the reason for this is that men for the most part, either do not receive it, or do not permit it to ripen.
John Gill
13:2 And great multitudes were gathered unto him,.... Some on one account, and some on another; some to see his person, others his miracles; some healing for their bodies, and others for their souls; some for the loaves, and others to hear him preach; and of these there were several sorts, as the following parable shows.
So that he went into a ship: both for his own advantage, that he might not be crowded, and pressed by the people, and have more room, and a freer air to speak in, and for theirs, that they might both see and hear him better.
And sat, and the whole multitude stood on the shore; as was the then custom of the Jewish doctors and hearers, the one to sit, and the other to stand. See Gill on Mt 5:1. Christ sat upon the deck of the ship; or perhaps this ship was no other than an open boat, which was put to sea, some little distance from the shore; upon which the people stood in great numbers, with much convenience and attention.
John Wesley
13:2 He went into the vessel - Which constantly waited upon him, while he was on the sea coast.
Robert Jamieson, A. R. Fausset and David Brown
13:2 And great multitudes were gathered together unto him, so that he went into a ship--the article in the received text lacks authority
and sat; and the whole multitude stood on the shore--How graphic this picture!--no doubt from the pen of an eye-witness, himself impressed with the scene. It was "the same day" on which the foregoing solemn discourse was delivered, when His kindred thought Him "beside Himself" for His indifference to food and repose--that same day retiring to the seashore of Galilee; and there seating Himself, perhaps for coolness and rest, the crowds again flock around Him, and He is fain to push off from them, in the boat usually kept in readiness for Him; yet only to begin, without waiting to rest, a new course of teaching by parables to the eager multitudes that lined the shore. To the parables of our Lord there is nothing in all language to be compared, for simplicity, grace, fulness, and variety of spiritual teaching. They are adapted to all classes and stages of advancement, being understood by each according to the measure of his spiritual capacity.
13:313:3: Եւ խօսէր ընդ նոսա բազումս առակօ՛ք, եւ ասէր.
3 Եւ նրանց հետ առակներով շատ բաներ էր խօսում եւ ասում
3 Շատ բաներ խօսեցաւ անոնց առակներով եւ ըսաւ.
եւ խօսէր ընդ նոսա բազումս առակօք եւ ասէր:

13:3: Եւ խօսէր ընդ նոսա բազումս առակօ՛ք, եւ ասէր.
3 Եւ նրանց հետ առակներով շատ բաներ էր խօսում եւ ասում
3 Շատ բաներ խօսեցաւ անոնց առակներով եւ ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
13:33: И поучал их много притчами, говоря: вот, вышел сеятель сеять;
13:3  καὶ ἐλάλησεν αὐτοῖς πολλὰ ἐν παραβολαῖς λέγων, ἰδοὺ ἐξῆλθεν ὁ σπείρων τοῦ σπείρειν.
13:3. καὶ (And) ἐλάλησεν (it-spoke-unto) αὐτοῖς (unto-them) πολλὰ ( to-much ) ἐν (in) παραβολαῖς (unto-castings-beside) λέγων (forthing," Ἰδοὺ ( Thou-should-have-had-seen ,"ἐξῆλθεν (it-had-came-out,"ὁ (the-one) σπείρων (whorling,"τοῦ (of-the-one) σπείρειν. (to-whorl)
13:3. et locutus est eis multa in parabolis dicens ecce exiit qui seminat seminareAnd he spoke to them many things in parables, saying: Behold the sower went forth to sow.
3. And he spake to them many things in parables, saying, Behold, the sower went forth to sow;
13:3. And he spoke many things to them in parables, saying: “Behold, a sower went out to sow seed.
13:3. And he spake many things unto them in parables, saying, Behold, a sower went forth to sow;
And he spake many things unto them in parables, saying, Behold, a sower went forth to sow:

3: И поучал их много притчами, говоря: вот, вышел сеятель сеять;
13:3  καὶ ἐλάλησεν αὐτοῖς πολλὰ ἐν παραβολαῖς λέγων, ἰδοὺ ἐξῆλθεν ὁ σπείρων τοῦ σπείρειν.
13:3. et locutus est eis multa in parabolis dicens ecce exiit qui seminat seminare
And he spoke to them many things in parables, saying: Behold the sower went forth to sow.
13:3. And he spoke many things to them in parables, saying: “Behold, a sower went out to sow seed.
13:3. And he spake many things unto them in parables, saying, Behold, a sower went forth to sow;
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 (Мк IV:2; Лк VIII:4). Слово «притча» по производству с греческого (parabolh) значит «прикидывание», «сравнение», «уподобление» (но едва ли — «пример»). Термин этот означает такую речь, где отвлеченная истина, нравственная или духовная, объясняется при помощи разных событий и явлений в природе или жизни. Так, напр., мысль, что человек должен оказывать помощь своим ближним, выражается в притче о милосердном самарянине, мысль о любви Бога к кающемуся грешнику — в притче о блудном сыне. Если бы эти мысли не были выражены при помощи ярких образов, то были бы общими местами и скоро забылись. Но известно, что такой же метод раскрытия общих истин при помощи образов и сравнений употребляется и в баснях. Похожи ли притчи Христа на басни? И если не похожи, то в чем различие? Между басней и притчей есть сходство, но только внешнее. Как в притче, так и в басне берутся для сравнения не только люди, но и разные предметы природы (напр., плевелы, зерно горчичное и проч.), и даже животные (напр., овцы, свиньи в притче о блудном сыне, псы в притче о богатом и Лазаре и т. д.). Поэтому некоторые сближали притчу с басней и говорили, что это — одно и то же. Но даже простой, беглый и общий взгляд на притчи и басни может показать, что притча совсем не то, что басня. Этот общий взгляд можно подтвердить раэбором некоторых частностей. В басне если действуют, напр., животные, они всегда выдвигаются на первый план; в притчах Христа их роль — всегда второстепенная. В басне во всем, что говорят и делают животные или предметы природы (напр., деревья), всегда следует подразумевать речи и действия людей, потому что иначе предметам природы следовало бы приписывать то, чего никогда не бывает в действительности (напр., когда говорят животные или растения); в притчах подобные же образы всегда остаются вполне естественными и действия животных или растений в строгом смысле не могут быть относимы к людям; а о том, чтобы животные и растения когда-нибудь говорили, в новозаветных притчах не упоминается. Наконец, басня вообще есть вымысел, и притом большею частью забавный; для разъяснения нравственных истин в притчах берутся обыкновенно действительные события в природе и жизни. Мы говорим «обыкновенно», потому что так бывает, по-видимому, не всегда. Если еще можно согласиться с тем, что в приточной речи, напр., о страшном суде, отделение овец от козлищ есть образ, который мог соответствовать действительности, т. е. образ не вымышленный, то трудно думать, чтобы в притче о заимодавце и безжалостном должнике (Мф XVIII:23–35) количество долга в десять тысяч талантов (= 60 000 000 динариев; динарий = 20 копеек приблизительно), которые царь дал одному из своих рабов, не было вымышленным в целях разъяснения истины об огромном долге человека Богу. На подобные же сомнения наводит и притча о злых виноградарях (Мф XXI:33–41) — действительный или вымышленный этот рассказ, если не обращать внимания на его приложение? Обстоятельство, что некоторые образы в притчах предсказываются вымышленными, давали повод определять слово «притча» (относительно евангельских притчей) так: «притча есть такая форма речи, в которой, при помощи вымышленного повествования, однако же правдоподобного и заимствованного из обыденной жизни, представляются отвлеченные истины, малоизвестные или нравственного свойства». Альфорд определяет притчу так: «это есть серьезный рассказ, в границах вероятности, о каком-либо деянии, указывающий на какую-нибудь нравственную или духовную истину». Некоторые экзегеты считают напрасными попытки определять точно, что такое и чем должна быть притча в ее отличии от всех других способов речи. Некоторые думают, что всякая притча есть вид аллегории. В притче говорится об одном каком-нибудь предмете, который сам по себе имеет свой естественный смысл; но на другой стороне этого естественного смысла, отчасти прикрываемый им, а отчасти раскрываемый, подразумевается другой предмет. Все эти определения годятся, однако, может быть, только для пояснения, что такое притча вообще, но не для притчей Спасителя. Мы должны твердо установить истину, что Спаситель не говорил лжи. При рассмотрении притчей это видно не только из того, что Его притчи имеют огромное жизненное значение, но и из того, что Ему никогда не ставилось никем упрека по поводу Его притчей, — что Он проповедовал вымысел, фантазировал или преувеличивал что-нибудь. Это совершенно необходимо для понимания притчей Спасителя. В них всегда берется какое-нибудь действительное событие, взятое из человеческой жизни или из природы и даже из мира животных и растений. Если возможно какое-нибудь подразделение притчей, их можно разделять только на общие и частные. В общих притчах рассказывается о каком-нибудь действительном событии, настолько частом и обычном, что о вымысле не может быть и речи. Таковы, напр., притчи о сеятеле или зерне горчичном. В частных притчах события, так сказать, единичнее; большею частью можно предполагать, что они совершились только один раз. Такова, напр., притча о милосердном самарянине, или о работниках в винограднике, получающих одинаковую плату за свои труды. Вполне возможно предположить, что подкладкой этих притчей были действительные факты. Труднее, как мы сказали, предположить их в таких притчах, как, например, о злых виноградарях или о безжалостном должнике. Однако кто поручится, что и таких случаев не было в тогдашней действительности? И в то время находились люди, владевшие колоссальными богатствами. Таким образом, во всех притчах мы можем отыскивать вполне верную действительности и невымышленную характеристику тогдашнего времени, жизни, нравов и обычаев. Но замечательно, что, рассказывая о действительных событиях, Спаситель никогда не упоминает о действительных лицах и времени совершения действительных событий, и только два раза (в притче о милосердном самарянине и мытаре и фарисее) указывает на место их совершения, притом в совершенно общих выражениях. Таким образом, все притчи Христа являются пред нами, так сказать, совершенно анонимными. Если, напр., в притче речь о царе, то он никогда не называется по имени. Из притчей во всяком случае видно, что Христос превосходно знал жизнь и видел в ней то, чего другие не видят. Особенность высших и богато одаренных людей заключается в том, что они видят больше, чем другие люди; а Христос обладал этою способностью в высшей степени. Излагая действительные события, Он применял их к нравственной области с такою проницательностью, какая недоступна и несвойственна обыкновенным людям. Ближе всего, может быть, притча подходит к типу, образу или прообразу, с тем лишь различием, что тип обыкновенно есть реальное выражение идеи, а притча словесное. Но все сказанное нисколько не препятствует утверждению, что в разных притчах встречается художественное объединение разных действительных событий и обстоятельств, которое служит выражением особенной, художественной и идеальной правды. Когда, например, художник пишет картину солнечного заката, то объединяет в ней наблюдения, сделанные в различное время, при различных обстоятельствах и в разных местах, и, таким образом, у него выходит идеальная картина, верная действительности во всех частностях, но возвышающаяся над нею по идее, которая, понятно, может быть и не заимствована из реальной жизни природы. Это не вымысел, но художественное сочетание идеи с внешними образами, заимствованными из самой действительности, и такое сочетание есть действительность сама по себе, но только мысленная, идеальная, высшая, художественная. — Семь притчей, изложенных в рассматриваемой главе Матфея, составляют одно целое и относятся к одному предмету, Царству Божию и его развитию; в 53 ст. ясно указывается, что они были сказаны в одно время. Первые четыре из этих притчей, по-видимому, были сказаны народу из лодки (объяснение притчи о сеятеле было здесь вставлено); последние три — ученикам в доме. Первые притчи связываются формулой: «иную притчу»; а в начале последних трех говорится: «еще подобно». По показанию евангелистов Матфея и Марка, не все, однако, сказано было притчами, а «многое». «Потому что, — замечает Иероним, — если бы Христос все говорил в притчах, то народ разошелся бы, не получив для себя пользы. Ясное Христос смешивает с небесным, чтобы на основании того, что народ понимал, обратить его внимание на то, чего он не понимал».
Adam Clarke: Commentary on the Bible - 1831
13:3: He spake many things unto them in parables - Parable, from παρα, near, and βαλλω, I cast, or put. A comparison or similitude, in which one thing is compared with another, especially spiritual things with natural, by which means these spiritual things are better understood, and make a deeper impression on an attentive mind. Or, a parable is a representation of any matter accommodated, in the way of similitude, to the real subject, in order to delineate it with the greater force and perspicuity. See more on this subject at the conclusion of this chapter. No scheme, says Dr. Lightfoot, of Jewish rhetoric was more familiarly used than that of parables; which, perhaps, creeping in from thence among the heathens, ended in fables.
It is said in the tract Sotah, chap. 9. "From the time that Rabbi Meri died, those that spake in parables ceased." Not that this figure of rhetoric perished in the nation from that time; but because he surpassed all others in these flowers, as the gloss there from the tract Sanhedrin speaks. "A third part of his discourses was tradition; a third part allegory; and a third part parable." The Jewish books every where abound with these figures, the nation inclining by a kind of natural genius to this kind of rhetoric. Their very religion might be called parabolical, folded up within the covering of ceremonies; and their oratory in their sermons was like to it. But is it not indeed a wonder, that they who were so much given to and delighted in parables, and so dexterous in unfolding them, should stick in the outward shell of ceremonies, and should not have brought out the parabolical and spiritual sense of them? Our Savior, who always spoke with the common people, uses the same kind of speech, and very often the same preface which they used, To what is it likened? See Lightfoot in loco. Though we find the basis of many of our Lord's parables in the Jewish writings, yet not one of them comes through his hands without being astonishingly improved. In this respect also, Surely never man spoke like this man.
Under the parable of the sower, our Lord intimates,
1. That of all the multitudes then attending his ministry, few would bring forth fruit to perfection. And
2. That this would be a general case in preaching the Gospel among men.
Albert Barnes: Notes on the Bible - 1834
13:3
A sower went forth to sow - The image here is taken from an employment known to all people, and therefore intelligible to all.
Nor can there be a more striking illustration of preaching the gospel than placing the seed in the ground, to spring up hereafter and bear fruit.
Sower - One who sows or scatters seed - a farmer. It is not improbable that one was near the Saviour when he spoke this parable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:3: in: Mat 13:10-13, Mat 13:34, Mat 13:35, Mat 13:53, Mat 22:1, Mat 24:32; Jdg 9:8-20; Sa2 12:1-7; Psa 49:4, Psa 78:2; Isa 5:1-7; Eze 17:2, Eze 20:49, Eze 24:3-14; Mic 2:4; Hab 2:6; Mar 3:23; Mar 4:2, Mar 4:13, Mar 4:33, Mar 12:1, Mar 12:12; Luk 8:10, Luk 12:41, Luk 15:3-7; Joh 16:25 *marg.
parables: A parable, παραβολη [Strong's G3850], from παρα [Strong's G3844], near, and βαλλω [Strong's G906], I cast, or put, has been justly defined to be a comparison or similitude, in which one thing is compared with another, especially spiritual things with natural, by which means those spiritual things are better understood, and make a deeper impression on a honest and attentive mind. In a parable, a resemblance in the principal incidents is all that is required; smaller matters being considered as a sort of drapery. Maimonides, in Moreh Nevochim, gives an excellent rule on this head: "Fix it as a principle to attach yourself to the grand object of the parable, without attempting to make a particular application of all the circumstances and terms which it comprehends."
a sower: Mar 4:2-9; Luk 8:5-8
John Gill
13:3 And he spake many things unto them in parables,.... For the parables of the sower, and the different sorts of ground the seed fell in, of the wheat and tares, of the grain of mustard seed, of the leaven in three measures of meal, of the treasure hid in a field, of the pearl of great price, of the net cast into the sea, and of the householder, were all delivered at this time. This way of speaking by parables was much in use among the eastern nations, and particularly the Jews. R. Meir was very famous among them for this way of teaching: they say (a),
"that when R. Meir died, , "they that were skilled in, and used parables, ceased".''
The commentators (b) on this passage say,
"that he preached a third part tradition, and a third part mystical discourse, , "and a third part parables":''
which method of discoursing was judged both pleasant and profitable, and what served to raise the attention of the hearer, and to fix what was delivered the more firmly in their minds: what was our Lord's reason for using them, may be seen in Mt 13:13. He begins with the parable of the sower. The design of which is to set forth the nature of the word of God, the work and business of the ministers of it, the different success of the preaching of it, and the fruitfulness of it; and to show when it is truly received, and the various degrees of fruit it produces; that the efficacy of it depends on the grace of God, which makes the heart good, and fit to receive it; and how few they be which hear the word to any spiritual advantage and benefit; and how far persons may go in hearing, and yet fall short of the grace of God; and therefore no dependence is to be had on the external hearing of the word.
Behold, a sower went forth to sow; Luke adds, "his seed"; as does also Munster's Hebrew Gospel here; and Mark introduces the parable thus, "hearken, behold!" it being a matter of great importance and concern, which is expressed by this parable, it deserves the most diligent attention. By "the sower" is meant "the son of man", as may be learnt from the explanation of another parable, Mt 13:37 which is Jesus Christ himself, who is often so called on account of his human nature; and may the rather be thought to be intended here, since the seed he sowed is called "his seed"; meaning the Gospel, of which he is the author, publisher, sum and substance; and since he is, by way of eminency, called , "the sower"; which must be understood of him as a prophet, or preacher of the word, who was eminently sent of God, and richly qualified for such an office, and was most diligent in it, and yet his success was but small. Indeed, every minister of the Gospel may be called a sower, who bears precious seed, sows spiritual things, and though in tears, he shall not return empty, but shall reap in joy, and bring his sheaves with him. This sower "went forth" from his own house to his field; which, as applied to Christ, may intend his incarnation, his coming into this world by the assumption of human nature, his appearance in the public ministry, in the land of Judea, and his going forth still in his ministers, and by his Spirit, in the preaching of the Gospel; and, as applied to the preachers of the word, may be explained of their commission, of their being sent, and of their going forth into the field of the world, preaching the Gospel every where. The end of the sower's going forth is to "sow his seed": by "his seed" is meant the word, the word of God; see Mk 4:14 so called, because of the choiceness and excellency of it in itself, that grain which is reserved for seed being usually the best of the kind; and because of its smallness, it being mean and contemptible in the eyes of those, who know not the nature of it; and because of the generative virtue it has, though not without a divine influence. Nor does it bring forth fruit, unless it is sown in the heart, as seed in the earth; where its operation is secret, its growth and increase gradual, and its fruitfulness different. By "sowing", is meant preaching; which, as sowing, requires knowledge and skill, and an open and liberal hand; keeping back nothing that is profitable, a declaring the same doctrine in one place as another; and designs a constant ministration of it, notwithstanding all discouragements, and a patient waiting for success.
(a) Misn. Sota, c. 9. sect. 15. (b) Jarchi & Bartenora in ib. e Talmud. Bab. Sanhedrim, fol. 38. 2.
John Wesley
13:3 In parables - The word is here taken in its proper sense, for apt similes or comparisons. This way of speaking, extremely common in the eastern countries, drew and fixed the attention of many, and occasioned the truths delivered to sink the deeper into humble and serious hearers. At the same time, by an awful mixture of justice and mercy, it hid them from the proud and careless. In this chapter our Lord delivers seven parables; directing the four former (as being of general concern) to all the people; the three latter to his disciples. Behold the sower - How exquisitely proper is this parable to be an introduction to all the rest! In this our Lord answers a very obvious and a very important question. The same sower, Christ, and the same preachers sent by him, always sow the same seed: why has it not always the same effect? He that hath ears to hear, let him hear!
Robert Jamieson, A. R. Fausset and David Brown
13:3 And he spake many things unto them in parables, saying, &c.--These parables are SEVEN in number; and it is not a little remarkable that while this is the sacred number, the first FOUR of them were spoken to the mixed multitude, while the remaining THREE were spoken to the Twelve in private--these divisions, four and three, being themselves notable in the symbolical arithmetic of Scripture. Another thing remarkable in the structure of these parables is, that while the first of the Seven--that of the Sower--is of the nature of an Introduction to the whole, the remaining Six consist of three pairs--the Second and Seventh, the Third and Fourth, and the Fifth and Sixth, corresponding to each other; each pair setting forth the same general truths, but with a certain diversity of aspect. All this can hardly be accidental.
First Parable: THE SOWER (Mt 13:3-9, Mt 13:18-23).
This parable may be entitled, THE EFFECT OF THE WORD DEPENDENT ON THE STATE OF THE HEART. For the exposition of this parable, see on Mk 4:1-9, Mk 4:14-20.
Reason for Teaching in Parables (Mt 13:10-17).
13:413:4: Ահա՝ ե՛լ սերմանահան սերմանել. եւ ՚ի սերմանելն իւրում, էր որ անկաւ առ ճանապարհաւ, եւ եկն թռչուն երկնից՝ եւ եկե՛ր զնա։
4 «Ահա մի սերմնացան ելաւ սերմանելու. եւ երբ նա սերմանում էր, մի մաս սերմ ընկաւ ճանապարհի եզերքին, եւ երկնքի թռչունը եկաւ եւ այն կերաւ
4 «Ահա սերմ ցանողը ելաւ որ սերմ ցանէ։ Երբ կը ցանէր, մէկ քանիները ճամբուն քով ինկան եւ թռչունները եկան ու կերան զանոնք։
Ահա ել սերմանահան սերմանել. եւ ի սերմանելն իւրում` էր որ անկաւ առ ճանապարհաւ, եւ [36]եկն թռչուն երկնից եւ եկեր զնա:

13:4: Ահա՝ ե՛լ սերմանահան սերմանել. եւ ՚ի սերմանելն իւրում, էր որ անկաւ առ ճանապարհաւ, եւ եկն թռչուն երկնից՝ եւ եկե՛ր զնա։
4 «Ահա մի սերմնացան ելաւ սերմանելու. եւ երբ նա սերմանում էր, մի մաս սերմ ընկաւ ճանապարհի եզերքին, եւ երկնքի թռչունը եկաւ եւ այն կերաւ
4 «Ահա սերմ ցանողը ելաւ որ սերմ ցանէ։ Երբ կը ցանէր, մէկ քանիները ճամբուն քով ինկան եւ թռչունները եկան ու կերան զանոնք։
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13:44: и когда он сеял, иное упало при дороге, и налетели птицы и поклевали то;
13:4  καὶ ἐν τῶ σπείρειν αὐτὸν ἃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἐλθόντα τὰ πετεινὰ κατέφαγεν αὐτά.
13:4. καὶ (And) ἐν (in) τῷ (unto-the-one) σπείρειν (to-whorl) αὐτὸν (to-it) ἃ ( which ) μὲν (indeed) ἔπεσεν (it-had-fallen) παρὰ (beside) τὴν (to-the-one) ὁδόν, (to-a-way,"καὶ (and) ἐλθόντα ( having-had-came ,"τὰ (the-ones) πετεινὰ ( flying-belonged-of ,"κατέφαγεν (it-had-devoured-down) αὐτά. (to-them)
13:4. et dum seminat quaedam ceciderunt secus viam et venerunt volucres et comederunt eaAnd whilst he soweth some fell by the way side, and the birds of the air came and ate them up.
4. and as he sowed, some fell by the way side, and the birds came and devoured them:
13:4. And while he was sowing, some fell beside the road, and the birds of the air came and ate it.
13:4. And when he sowed, some [seeds] fell by the way side, and the fowls came and devoured them up:
And when he sowed, some [seeds] fell by the way side, and the fowls came and devoured them up:

4: и когда он сеял, иное упало при дороге, и налетели птицы и поклевали то;
13:4  καὶ ἐν τῶ σπείρειν αὐτὸν ἃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἐλθόντα τὰ πετεινὰ κατέφαγεν αὐτά.
13:4. et dum seminat quaedam ceciderunt secus viam et venerunt volucres et comederunt ea
And whilst he soweth some fell by the way side, and the birds of the air came and ate them up.
13:4. And while he was sowing, some fell beside the road, and the birds of the air came and ate it.
13:4. And when he sowed, some [seeds] fell by the way side, and the fowls came and devoured them up:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:4: Some seeds fell by the way side - The hard beaten path, where no plough had broken up the ground.
Albert Barnes: Notes on the Bible - 1834
13:4
Some seeds fell by the way-side - That is, the hard "path" or headland, which the plow had not touched, and where there was no opportunity for it to sink into the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:4: the way: Mat 13:18, Mat 13:19
John Gill
13:4 And when he sowed,.... Or, "as he sowed", as the other evangelists; that is, "whilst he was sowing",
some seeds fell; either out of his hand, or out of the cart drawn by oxen; hence the (c) Talmudists distinguish between , "the falling of the hand", or what falls out of the hand; and "the falling of the oxen", or what falls from them; where the gloss is,
"in some places they sow the grain with the hand; and in other places they put the seed on a cart full of holes, and oxen draw the cart on the ploughed land, and it falls upon it.''
By the wayside; by the common road, or private paths, which led through corn fields, in which Christ and his disciples walked, Mt 12:1 and which being beaten and trodden hard, the seed must lie open on it, and so be liable to be trampled upon by men, or devoured by the fowls of the air; and designs such hearers as are careless, negligent, and inattentive, who hear without understanding, judgment, and affection; see Mt 13:19
and the fowls came and devoured them; the other evangelists say, "the fowls of the air"; and so the Vulgate Latin, and Munster's Hebrew Gospel, and some copies; and mean the devils; so called, because their habitation is in the air; hence they are said to be "the power of the air": and because of their ravenous and devouring nature, their swiftness to do mischief, and their flocking in multitudes, where the word is preached, to hinder its usefulness, as fowls do, where seed is sowing. Satan, and his principalities, and powers, rove about in the air, come down on earth, and seek whom they may devour, and often mix themselves in religious assemblies, to do what mischief they can; see Job 1:6.
(c) T. Bab. Bava Metzia, fol. 105. 2.
John Wesley
13:4 And while he sowed, some seeds fell by the highway side, and the birds came and devoured them - It is observable, that our Lord points out the grand hinderances of our bearing fruit, in the same order as they occur. The first danger is, that the birds will devour the seed. If it escape this, there is then another danger, namely, lest it be scorched, and wither away. It is long after this that the thorns spring up and choke the good seed. A vast majority of those who hear the word of God, receive the seed as by the highway side. Of those who do not lose it by the birds, yet many receive it as on stony places. Many of them who receive it in a better soil, yet suffer the thorns to grow up, and choke it: so that few even of these endure to the end, and bear fruit unto perfection: yet in all these cases, it is not the will of God that hinders, but their own voluntary perverseness.
13:513:5: Եւ այլն անկաւ յապառաժի, ուր ո՛չ գոյր հո՛ղ բազում, եւ վաղվաղակի՛ բուսաւ. առ ՚ի չգոյէ՛ հիւթոյ երկրին՝
5 Եւ ուրիշ մի մաս ընկաւ ապառաժի վրայ, ուր շատ հող չկար. եւ իսկոյն բուսաւ, քանի որ հողը խորութիւն չունէր
5 Ուրիշներ ապառաժուտ տեղերու վրայ ինկան, ուր շատ հող չկար եւ շուտ մը բուսան՝ հողին խորունկութիւն չունենալուն համար.
Եւ այլն անկաւ յապառաժի ուր ոչ գոյր հող բազում, եւ վաղվաղակի բուսաւ առ ի չգոյէ հիւթոյ երկրին:

13:5: Եւ այլն անկաւ յապառաժի, ուր ո՛չ գոյր հո՛ղ բազում, եւ վաղվաղակի՛ բուսաւ. առ ՚ի չգոյէ՛ հիւթոյ երկրին՝
5 Եւ ուրիշ մի մաս ընկաւ ապառաժի վրայ, ուր շատ հող չկար. եւ իսկոյն բուսաւ, քանի որ հողը խորութիւն չունէր
5 Ուրիշներ ապառաժուտ տեղերու վրայ ինկան, ուր շատ հող չկար եւ շուտ մը բուսան՝ հողին խորունկութիւն չունենալուն համար.
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13:55: иное упало на места каменистые, где немного было земли, и скоро взошло, потому что земля была неглубока.
13:5  ἄλλα δὲ ἔπεσεν ἐπὶ τὰ πετρώδη ὅπου οὐκ εἶχεν γῆν πολλήν, καὶ εὐθέως ἐξανέτειλεν διὰ τὸ μὴ ἔχειν βάθος γῆς.
13:5. ἄλλα ( Other ) δὲ (moreover) ἔπεσεν (it-had-fallen) ἐπὶ (upon) τὰ (to-the-ones) πετρώδη ( to-rockiness-seen ) ὅπου (to-which-of-whither) οὐκ (not) εἶχεν (it-was-holding) γῆν (to-a-soil) πολλήν, (to-much,"καὶ (and) εὐθέως (unto-straight) ἐξανέτειλεν (it-finished-up-out) διὰ (through) τὸ (to-the-one) μὴ (lest) ἔχειν (to-hold) βάθος (to-a-depth) γῆς, (of-a-soil)
13:5. alia autem ceciderunt in petrosa ubi non habebat terram multam et continuo exorta sunt quia non habebant altitudinem terraeAnd other some fell upon stony ground, where they had not much earth: and they sprung up immediately, because they had no deepness of earth.
5. and others fell upon the rocky places, where they had not much earth: and straightway they sprang up, because they had no deepness of earth:
13:5. Then others fell in a rocky place, where they did not have much soil. And they sprung up promptly, because they had no depth of soil.
13:5. Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth:
Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth:

5: иное упало на места каменистые, где немного было земли, и скоро взошло, потому что земля была неглубока.
13:5  ἄλλα δὲ ἔπεσεν ἐπὶ τὰ πετρώδη ὅπου οὐκ εἶχεν γῆν πολλήν, καὶ εὐθέως ἐξανέτειλεν διὰ τὸ μὴ ἔχειν βάθος γῆς.
13:5. alia autem ceciderunt in petrosa ubi non habebat terram multam et continuo exorta sunt quia non habebant altitudinem terrae
And other some fell upon stony ground, where they had not much earth: and they sprung up immediately, because they had no deepness of earth.
13:5. Then others fell in a rocky place, where they did not have much soil. And they sprung up promptly, because they had no depth of soil.
13:5. Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:5: Stony places - Where there was a thin surface of earth, and a rock at the bottom.
Albert Barnes: Notes on the Bible - 1834
13:5
Stony places - Where there was little earth, but where it was hard and rocky, so that the roots could not strike down into the earth for sufficient moisture to support the plant.
When the sun became hot they of course withered away. They sprang up the sooner because there was little earth to cover them.
Forthwith - Immediately. Not that they sprouted and grew any quicker or faster than the others, but they were not so long in reaching the surface. Having little root, they soon withered away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:5: Mat 13:20; Eze 11:19, Eze 36:26; Amo 6:12; Zac 7:12
John Gill
13:5 Some fell upon stony places,.... Such a place as the Jews call a barren, stony place, a place from whence, they say, they take stones, and , and which , "is not fit for sowing" (d); and such were those places and spots of ground, that some of these seeds fell upon; and design such hearers, in whom the natural hardness of their hearts continues, and who remain unbroken by the word, and are without any true sense of sin, and repentance for it.
Where they had not much earth, to cover them and take root in: this is expressive of such persons who have slight convictions of sin, and awakenings of the natural conscience; some little, light, and speculative notions of the word, in the understanding and judgment; some flashes of natural affection for it, and outward expressions of delight and pleasure in it; some show of grace, and a form of godliness, but no real heart work.
And forthwith they sprung up, because they had no deepness of earth; to strike their roots downwards: and through the reflection of the heat, upon the rocks and stones, they quickly broke through the thin surface of the earth over them, and appeared above ground before the usual time of the springing up of seed: which may not only denote the immediate reception of the word by these hearers, and their quick assent to it; but their sudden and hasty profession of it, without taking due time to consider the nature and importance thereof; and the seeming cheerfulness in which they did both receive and profess it; though it was only outward and hypocritical, and more on account of the manner of preaching it, than the word itself, and through a selfish principle in them; and did not arise from any real experience of the power of it on their souls, or true spiritual pleasure in it: nor could it be otherwise, since their stony hearts were not taken away, nor hearts of flesh given them; wherefore the word had no place in them, and made no real impression on them; they remained dead in trespasses and sins; the word was not the savour of life unto life unto them, or the Spirit that giveth life; they did not become living and lively stones; they continued as insensible as ever of their state and condition by nature, of the exceeding sinfulness of sin, of the danger they were in, and of their need of Christ, and salvation by him; they were as hard, and obdurate, and as inflexible, as ever, without any real contrition for sin, or meltings of soul through the influence of the love and grace of God; and as backward as ever to submit to the righteousness of Christ, being stout hearted, and far from it; and being no more cordially willing to be subject to the sceptre of his kingdom, or to serve him in righteousness and holiness, than they ever were; for the word falling upon them, made no change in them; their hearts were as hard as ever, notwithstanding the seeming and hasty reception of it; though they did not refuse to hearken to the word externally, did not put away the shoulder, or stop their ears, yet their hearts were still like an adamant stone: nothing but the mighty power of God, and his efficacious grace, can break the rocky heart in pieces; or give an heart of flesh, a sensible, soft, and flexible one, with which a man truly repents of sin, believes in Christ, and becomes subject to him.
(d) T. Bab. Erachin, fol. 32. 1. & Gloss. in ib. & Bava Bathra, fol. 156. 2. & Gloss. in ib.
13:613:6: ՚ի ծագել արեւուն տապացա՛ւ, եւ զի ո՛չ գոյին արմատք՝ չորացաւ[233]։ [233] Ոմանք. ՚Ի ծագել արեւու։
6 երբ արեւը ծագեց, խանձուեց. եւ քանի որ արմատներ չկային, չորացաւ
6 Սակայն արեւուն ծագած ատենը այրեցան ու արմատ չունենալնուն համար չորցան։
ի ծագել արեւու տապացաւ, եւ զի ոչ գոյին արմատք, չորացաւ:

13:6: ՚ի ծագել արեւուն տապացա՛ւ, եւ զի ո՛չ գոյին արմատք՝ չորացաւ[233]։
[233] Ոմանք. ՚Ի ծագել արեւու։
6 երբ արեւը ծագեց, խանձուեց. եւ քանի որ արմատներ չկային, չորացաւ
6 Սակայն արեւուն ծագած ատենը այրեցան ու արմատ չունենալնուն համար չորցան։
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13:66: Когда же взошло солнце, увяло, и, как не имело корня, засохло;
13:6  ἡλίου δὲ ἀνατείλαντος ἐκαυματίσθη καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη.
13:6. ἡλίου (of-a-sun) δὲ (moreover) ἀνατείλαντος (of-having-finished-up) ἐκαυματίσθη (it-was-burned-to) καὶ (and) διὰ (through) τὸ (to-the-one) μὴ (lest) ἔχειν (to-hold) ῥίζαν (to-a-root) ἐξηράνθη. (it-was-dried)
13:6. sole autem orto aestuaverunt et quia non habebant radicem arueruntAnd when the sun was up they were scorched: and because they had not root, they withered away.
6. and when the sun was risen, they were scorched; and because they had no root, they withered away.
13:6. But when the sun rose up, they were scorched, and because they had no roots, they withered.
13:6. And when the sun was up, they were scorched; and because they had no root, they withered away.
And when the sun was up, they were scorched; and because they had no root, they withered away:

6: Когда же взошло солнце, увяло, и, как не имело корня, засохло;
13:6  ἡλίου δὲ ἀνατείλαντος ἐκαυματίσθη καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη.
13:6. sole autem orto aestuaverunt et quia non habebant radicem aruerunt
And when the sun was up they were scorched: and because they had not root, they withered away.
13:6. But when the sun rose up, they were scorched, and because they had no roots, they withered.
13:6. And when the sun was up, they were scorched; and because they had no root, they withered away.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:6: when: Mat 13:21; Isa 49:10; Jam 1:11, Jam 1:12; Rev 7:16
because: Mat 7:26, Mat 7:27; Luk 8:13; Eph 3:17; Col 1:23, Col 2:7
John Gill
13:6 And when the sun was up,.... Some time, and its heat was increasing, and it began to shine out hot, and beat with some vehemency and strength; which may denote some sore temptation, or severe affliction, or fiery trial of persecution and tribulation; see Mt 13:21 for this is not to be understood of the glorious light of the Gospel, which, though very comfortable and refreshing, as well as illuminating to good men, is very distressing and tormenting to carnal minds; they cannot bear its truths and doctrines; this is the fire which comes out of the mouth of God's faithful witnesses, and torments them that dwell on the earth, and devours their enemies, Rev_ 11:5. And it, moreover, like the sun, has different effects on different objects; as the sun hardens clay, and melts wax, so the Gospel is to the hardening of some, and softening of others; to the one it is the savour of life unto life, and to the other the savour of death unto death; but this cannot be intended, because the word by these hearers is first received with joy. Nor is Christ the sun of righteousness meant, who arises with healing in his wings, and gives grace and glory to his people; but the sun of persecution and affliction, in which sense the metaphor is used, in Song 1:6 the heat of which the church patiently bore, though she was made black with it: but these hearers think it strange that such a fiery trial should befall them; wherefore, as they take up their profession in haste, they as quickly drop it; see Rev_ 7:16.
They were scorched, and because they had not root, they withered away: they were offended with what they met with, for the sake of Christ, and the profession of his word; and therefore, not being rooted in him, nor in the love of God, nor having the root of the matter, true grace, in themselves, or, as Luke says, "lacked moisture", of divine grace, of the dews and waterings of it, fell away finally and totally. This is no instance of the apostasy of real saints, or any proof of true believers falling away finally and totally; since these were not rooted, and grounded in the everlasting and unchangeable love of God, were not interested in it, or were partakers of the effects of it; had they been so, they could never have been separated from it; tribulation, distress, and persecution could never have done it; none of these would ever have moved them; had they had the love of God shed abroad in their hearts, they would have gloried in tribulation: nor were they united to Christ, rooted and built up in him; had they, they would have continued to have derived life and nourishment from him; in him the life of believers is hid, and because he lives they live also; as long as there is life in the root, the branches will not die; he is the root that bears the branches, the root of the righteous that yields fruit, and is never moved: nor had these the truth of grace, which is an incorruptible seed, a well of living water springing up to everlasting life; had they, they could never have withered away; to such God gives more grace, he himself is as the dew unto them, and he waters them every moment.
13:713:7: Եւ այլն անկաւ ՚ի մէջ փշոց, եւ ելին փուշքն եւ հեղձուցին զնա։
7 Եւ ուրիշ մի մաս ընկաւ փշերի մէջ, ու փշերը բարձրացան եւ այն խեղդեցին
7 Ուրիշներ ինկան փուշերու մէջ։ Փուշերը ելան ու խեղդեցին զանոնք։
Եւ այլն անկաւ ի մէջ փշոց, եւ ելին փուշքն եւ հեղձուցին զնա:

13:7: Եւ այլն անկաւ ՚ի մէջ փշոց, եւ ելին փուշքն եւ հեղձուցին զնա։
7 Եւ ուրիշ մի մաս ընկաւ փշերի մէջ, ու փշերը բարձրացան եւ այն խեղդեցին
7 Ուրիշներ ինկան փուշերու մէջ։ Փուշերը ելան ու խեղդեցին զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
13:77: иное упало в терние, и выросло терние и заглушило его;
13:7  ἄλλα δὲ ἔπεσεν ἐπὶ τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ ἔπνιξαν αὐτά.
13:7. ἄλλα ( Other ) δὲ (moreover) ἔπεσεν (it-had-fallen) ἐπὶ (upon) τὰς (to-the-ones) ἀκάνθας, (to-thorns,"καὶ (and) ἀνέβησαν (they-had-stepped-up,"αἱ (the-ones) ἄκανθαι (thorns,"καὶ (and) ἀπέπνιξαν (they-choked-off) αὐτά. (to-them)
13:7. alia autem ceciderunt in spinas et creverunt spinae et suffocaverunt eaAnd others fell among thorns: and the thorns grew up and choked them.
7. And others fell upon the thorns; and the thorns grew up, and choked them:
13:7. Still others fell among thorns, and the thorns increased and suffocated them.
13:7. And some fell among thorns; and the thorns sprung up, and choked them:
And some fell among thorns; and the thorns sprung up, and choked them:

7: иное упало в терние, и выросло терние и заглушило его;
13:7  ἄλλα δὲ ἔπεσεν ἐπὶ τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ ἔπνιξαν αὐτά.
13:7. alia autem ceciderunt in spinas et creverunt spinae et suffocaverunt ea
And others fell among thorns: and the thorns grew up and choked them.
13:7. Still others fell among thorns, and the thorns increased and suffocated them.
13:7. And some fell among thorns; and the thorns sprung up, and choked them:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:7: Among thorns - Where the earth was ploughed up, but the brambles and weeds had not been cleared away.
Albert Barnes: Notes on the Bible - 1834
13:7
Among thorns - That is, in a part of the field where the thorns and shrubs had been imperfectly cleared away and not destroyed.
They grew with the grain, crowded it, shaded it, exhausted the earth, and thus choked it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:7: Mat 13:22; Gen 3:18; Jer 4:3, Jer 4:4; Mar 4:18, Mar 4:19
John Gill
13:7 And some fell among thorns,.... On a spot of ground which was full of the roots of thorns, and briars, which was not cleared of them as it should be. We often read (e) of , "a field cleared of thorns"; but such was not this piece of ground, it was overrun with them, not on the surface of the earth, but within it: for it follows,
and the thorns sprung up: naturally, being neither sown nor planted; either before the seed, or, at least, as soon; and however grew faster, and higher,
and choked them; so that they came to nothing; hence the advice, "sow not among thorns", Jer 4:3 and a lost kindness, or what is bestowed in vain, is expressed in this proverbial manner (f), , "thy beneficence is taken away, and cast among thorns": these point out such hearers who seemed to be contrite, to have the low ground of their hearts broken up, their consciences tender, and to have a true sense of sin, as well as to be outwardly reformed; and yet inwardly were full of the thorns of sinful lusts, particularly of the cares of the world, the deceitfulness of riches, the lusts of other things, and the pleasures of this life, which rendered the word useless and unfruitful; see Mt 13:22 all which are comparable to thorns; it is hardly possible to be in the midst of, and meddle with these, without being scratched by them; they pierce, afflict, and wound, even where they have not their greatest power and influence; and where they do prevail, and get the ascendant, as they are fruitless themselves, they make others so too; they choke the word, and make that, and all ordinances, and opportunities, useless, and unserviceable. Thorns are a part of the earth's curse for the sin of man; and such persons in whom thorny cares and lusts prevail, as they are like unto the earth which beareth thorns, so, as that, they are rejected, and nigh to cursing, whose end is to be burned in everlasting flames of divine wrath and fury, Heb 6:8.
(e) Misn. Sheviith, c. 4. sect. 2. T. Hieros. Sheviith, fol. 34. 3. & 35. 1. T. Bab. Bechorot, fol. 34. 2. (f) T. Bab. Sabbat, fol. 63. 2. Bava Kama, fol. 83. 1. Cetubot, fol. 53. 2. & Betza, fol. 29. 2.
13:813:8: Եւ այլն անկաւ յերկի՛ր բարի, եւ տայր պտո՛ւղ. էր՝ որ հարիւրաւո՛ր, եւ էր՝ որ վաթսնաւո՛ր, եւ էր՝ որ երեսնաւո՛ր։
8 Եւ մէկ ուրիշ մաս ընկաւ պարարտ հողի վրայ եւ պտուղ տուեց. կար որ մէկին՝ հարիւր. եւ կար որ մէկին՝ վաթսուն. եւ կար որ մէկին՝ երեսուն
8 Ուրիշներ ինկան աղէկ հողի մէջ ու պտուղ տուին ո՛րը մէկուն տեղ հարիւր, ո՛րը՝ վաթսուն եւ ո՛րը՝ երեսուն։
Եւ այլն անկաւ յերկիր բարի, եւ տայր պտուղ` էր որ հարիւրաւոր, եւ էր որ վաթսնաւոր, եւ էր որ երեսնաւոր:

13:8: Եւ այլն անկաւ յերկի՛ր բարի, եւ տայր պտո՛ւղ. էր՝ որ հարիւրաւո՛ր, եւ էր՝ որ վաթսնաւո՛ր, եւ էր՝ որ երեսնաւո՛ր։
8 Եւ մէկ ուրիշ մաս ընկաւ պարարտ հողի վրայ եւ պտուղ տուեց. կար որ մէկին՝ հարիւր. եւ կար որ մէկին՝ վաթսուն. եւ կար որ մէկին՝ երեսուն
8 Ուրիշներ ինկան աղէկ հողի մէջ ու պտուղ տուին ո՛րը մէկուն տեղ հարիւր, ո՛րը՝ վաթսուն եւ ո՛րը՝ երեսուն։
zohrab-1805▾ eastern-1994▾ western am▾
13:88: иное упало на добрую землю и принесло плод: одно во сто крат, а другое в шестьдесят, иное же в тридцать.
13:8  ἄλλα δὲ ἔπεσεν ἐπὶ τὴν γῆν τὴν καλὴν καὶ ἐδίδου καρπόν, ὃ μὲν ἑκατόν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα.
13:8. ἄλλα ( Other ) δὲ (moreover) ἔπεσεν (it-had-fallen) ἐπὶ (upon) τὴν (to-the-one) γῆν (to-a-soil) τὴν (to-the-one) καλὴν (to-seemly) καὶ (and) ἐδίδου (it-was-giving) καρπόν, (to-a-fruit,"ὃ (which) μὲν (indeed) ἑκατὸν (to-a-hundred,"ὃ (which) δὲ (moreover) ἑξήκοντα (to-sixty,"ὃ (which) δὲ (moreover) τριάκοντα. (to-thirty)
13:8. alia vero ceciderunt in terram bonam et dabant fructum aliud centesimum aliud sexagesimum aliud tricesimumAnd others fell upon good ground: and they brought forth fruit, some an hundred fold, some sixty fold, and some thirty fold.
8. and others fell upon the good ground, and yielded fruit, some a hundredfold, some sixty, some thirty.
13:8. Yet some others fell upon good soil, and they produced fruit: some one hundred fold, some sixty fold, some thirty fold.
13:8. But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold.
But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold:

8: иное упало на добрую землю и принесло плод: одно во сто крат, а другое в шестьдесят, иное же в тридцать.
13:8  ἄλλα δὲ ἔπεσεν ἐπὶ τὴν γῆν τὴν καλὴν καὶ ἐδίδου καρπόν, ὃ μὲν ἑκατόν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα.
13:8. alia vero ceciderunt in terram bonam et dabant fructum aliud centesimum aliud sexagesimum aliud tricesimum
And others fell upon good ground: and they brought forth fruit, some an hundred fold, some sixty fold, and some thirty fold.
13:8. Yet some others fell upon good soil, and they produced fruit: some one hundred fold, some sixty fold, some thirty fold.
13:8. But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8 (Мк IV:8; Лк VIII:8). В настоящее время пшеница в Палестине дает урожай сам 12–16, но ячмень часто — 50, а урожай проса, которым питаются большею частью беднейшие классы, по временам бывает сам 150 или 200. Но урожаи были, по-видимому, лучше во время Христа, чем теперь. «Сторичный урожай на востоке», — говорит Тренч, — «не есть дело неслыханное, хотя вообще о нем упоминается, как о чем-то чрезвычайном». У Луки (VIII:8) просто «принесло плод сторичный», при чем размеры меньших урожаев опускаются.
Adam Clarke: Commentary on the Bible - 1831
13:8: Good ground - Where the earth was deep, the field well ploughed, and the brambles and weeds all removed. See more on Mat 13:19 (note), etc., and see on Luk 8:15 (note).
Some a hundred-fold - For the elucidation of this text, I beg leave to introduce the following experiment. In 1816 I sowed, for a third crop, a field with oats, at Millbrook, in Lancashire; the grains weighed, on an average, 3/4 of a grain each. One grain produced three stalks with three ears: the largest had 68 grains in it, the second 26, and the third 25.
Whole number of grains 119, which together weighed 82 grs.
The root separately, after washing and drying, weighed 13 grs.
The stalks and remaining leaves (for many had perished in the wet season) 630 grs.
Weight of the whole produce of one grain of oats 726 grs. which was 725 times and one quarter more than the original weight.
The power of grain to multiply itself, even in the same year, is a subject as much of curiosity and astonishment as of importance and general utility. For the farther elucidation of this text, I shall give the following example from a practice in agriculture, or rural economy, which is termed filtering.
On the 2nd of June, 1766, Mr. C. Miller, of Cambridge, sowed some grains of the common, red wheat; and on the 8th of August a single plant was taken up, and separated into 18 parts, and each planted separately: these plants having pushed out several side shoots, about the middle of September some of them were taken up and divided; and the rest between that time and October. This second division produced 67 plants. These plants remained through the winter, and another division of them, made between the middle of March and the 12th of April, produced 500 plants. They were divided no farther, but permitted to remain in the field. These plants were in general stronger than any of the wheat in the field. Some of them produced upwards of 100 ears from a single root and many of the ears measured seven inches in length, and contained between sixty and seventy grains. The whole number of ears produced from the single plant was 21,109, which yielded three pecks and three-quarters of clear corn, weighing 47lbs. 7oz., and, from a calculation made by counting the grains in an ounce, the whole number of grains was about 576,840. Mr. Miller thinks that, had he made a second division in the spring, the number of plants would have amounted to 2000. Who can help admiring the wisdom and providence of God in this single grain of corn! He has, in some sort, impressed on it an idea of his own infinity; and an idea which, like the subject to which it refers, confounds our imagination and reason. How infinitely great is God, even in his minor works.
Albert Barnes: Notes on the Bible - 1834
13:8
Into good ground - The fertile and rich soil.
In sowing, by far the largest proportion of seed will fall into the good soil; but Christ did not intend to teach that these proportions would be exactly the same among those who heard the gospel. Parables are designed to teach some "general" truth, and the circumstances should not be pressed too much in explaining them.
An hundred-fold ... - That is, a hundred, sixty, or thirty "grains" for each one that was sowed an increase by no means uncommon. Some grains of wheat will produce twelve or fifteen hundred grains. The usual proportion on a field sown, however, is not more than twenty, fifty, or sixty bushels for one.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:8: good: Mat 13:23; Luk 8:15; Rom 7:18
some an: Gen 26:12; Joh 15:8; Gal 5:22, Gal 5:23; Phi 1:11
John Gill
13:8 But others fell into good ground,.... Not beaten and trodden by the feet of men, nor stony, nor thorny, but well broke up, manured, and tilled; which designs good, honest hearted hearers who become so by the Spirit and grace of God; who with a spiritual understanding, experience, savour, and relish, what they hear; see Mt 13:23
and brought forth fruit, some an hundred fold, some sixty fold, some thirty fold: some seeds produced an hundred, others sixty, and others thirty. The first of these especially was a large increase, but what was sometimes had, and which Isaac received in Gerar, in the land of the Philistines, Gen 26:12 and is what Pliny says (g) of Byzacium, a country of the Lybiphoenicians, that it yielded an hundred fold to its husbandmen; and of such fruitfulness was the land of Israel, of which the Jewish doctors say some things incredible: they tell us a story (h) of
"one that sowed a measure of vetches, or pease, , "and it produced three hundred measures"; they say unto him, the Lord hath begun to bless thee, &c.''
Here, in the parable, these various increases intend the different degrees of fruitfulness in gracious souls; for though the fruits of grace, in believers, are of the same quality, yet not of the same quantity. Some believers are grown to a greater maturity than others; some are but little children, some are young men, some are fathers.
(g) Nat. Hist. 1. 5. c. 4. (h) T. Hieros. Peah, fol. 20. 2.
John Wesley
13:8 Good ground - Soft, not like that by the highway side; deep, not like the stony ground; purged, not full of thorns.
13:913:9: Որ ունիցի ականջս լսելոյ՝ լուիցէ՛։
9 Ով լսելու ականջ ունի, թող լսի»:
9 Ան որ լսելու ականջ ունի՝ թող լսէ»։
Որ ունիցի ականջս լսելոյ` լուիցէ:

13:9: Որ ունիցի ականջս լսելոյ՝ լուիցէ՛։
9 Ով լսելու ականջ ունի, թող լսի»:
9 Ան որ լսելու ականջ ունի՝ թող լսէ»։
zohrab-1805▾ eastern-1994▾ western am▾
13:99: Кто имеет уши слышать, да слышит!
13:9  ὁ ἔχων ὦτα ἀκουέτω.
13:9. Ὁ (The-one) ἔχων (holding) ὦτα (to-ears) ἀκουέτω. (it-should-hear)
13:9. qui habet aures audiendi audiatHe that hath ears to hear, let him hear.
9. He that hath ears, let him hear.
13:9. Whoever has ears to hear, let him hear.”
13:9. Who hath ears to hear, let him hear.
Who hath ears to hear, let him hear:

9: Кто имеет уши слышать, да слышит!
13:9  ὁ ἔχων ὦτα ἀκουέτω.
13:9. qui habet aures audiendi audiat
He that hath ears to hear, let him hear.
13:9. Whoever has ears to hear, let him hear.”
13:9. Who hath ears to hear, let him hear.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9 (Мк IV:9; Лк VIII:8). Так же, как и в XI:15, у Матфея пропущено (по лучшим чтениям) «слышать», которое встречается у Марка и Луки. Таким образом, буквальный перевод: «кто имеет уши, пусть слышит» (Тертуллиан: qui habet audiat).
Adam Clarke: Commentary on the Bible - 1831
13:9: Who hath ears to hear, etc. - Let every person who feels the necessity of being instructed in the things which concern his soul's welfare pay attention to what is spoken, and he shall become wise unto salvation.
Albert Barnes: Notes on the Bible - 1834
13:9
Who hath ears ... - This is a proverbial expression, implying that it was every man's duty to pay attention to what was spoken, Mat 11:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:9: Mat 13:16, Mat 11:15; Mar 4:9, Mar 4:23, Mar 7:14-16; Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29, Rev 3:6, Rev 3:13, Rev 3:22, Rev 13:8, Rev 13:9
John Gill
13:9 Who hath ears to hear, let him hear. Not externally only, but internally; he that has ears given him to hear, so as to understand, let him make use of them, and seriously consider of, and diligently attend to the use and importance of this parable. It is a way of speaking used by Christ, when anything of moment was delivered, and not so easy to be understood, on purpose to quicken the attention of his auditors, and stir up in them a desire of understanding what was said; which effect this had upon his disciples; see Mk 4:10.
13:1013:10: Եւ մատուցեալ աշակերտքն ասեն ցնա. Ընդէ՞ր առակօք խօսիս ընդ նոսա։
10 Եւ աշակերտները մօտենալով՝ նրան ասացին. «Ինչո՞ւ ես առակներով խօսում նրանց հետ»
10 Աշակերտները մօտենալով՝ ըսին իրեն. «Ինչո՞ւ համար առակներով կը խօսիս անոնց»։
Եւ մատուցեալ աշակերտքն ասեն ցնա. Ընդէ՞ր առակօք խօսիս ընդ նոսա:

13:10: Եւ մատուցեալ աշակերտքն ասեն ցնա. Ընդէ՞ր առակօք խօսիս ընդ նոսա։
10 Եւ աշակերտները մօտենալով՝ նրան ասացին. «Ինչո՞ւ ես առակներով խօսում նրանց հետ»
10 Աշակերտները մօտենալով՝ ըսին իրեն. «Ինչո՞ւ համար առակներով կը խօսիս անոնց»։
zohrab-1805▾ eastern-1994▾ western am▾
13:1010: И, приступив, ученики сказали Ему: для чего притчами говоришь им?
13:10  καὶ προσελθόντες οἱ μαθηταὶ εἶπαν αὐτῶ, διὰ τί ἐν παραβολαῖς λαλεῖς αὐτοῖς;
13:10. Καὶ (And) προσελθόντες ( having-had-came-toward ,"οἱ (the-ones) μαθηταὶ (learners,"εἶπαν (they-said) αὐτῷ (unto-it,"Διὰ (Through) τί (to-what-one) ἐν (in) παραβολαῖς (unto-castings-beside) λαλεῖς (thou-speak-unto) αὐτοῖς; (unto-them?"
13:10. et accedentes discipuli dixerunt ei quare in parabolis loqueris eisAnd his disciples came and said to him: Why speakest thou to them in parables?
10. And the disciples came, and said unto him, Why speakest thou unto them in parables?
13:10. And his disciples drew near to him and said, “Why do you speak to them in parables?”
13:10. And the disciples came, and said unto him, Why speakest thou unto them in parables?
And the disciples came, and said unto him, Why speakest thou unto them in parables:

10: И, приступив, ученики сказали Ему: для чего притчами говоришь им?
13:10  καὶ προσελθόντες οἱ μαθηταὶ εἶπαν αὐτῶ, διὰ τί ἐν παραβολαῖς λαλεῖς αὐτοῖς;
13:10. et accedentes discipuli dixerunt ei quare in parabolis loqueris eis
And his disciples came and said to him: Why speakest thou to them in parables?
13:10. And his disciples drew near to him and said, “Why do you speak to them in parables?”
13:10. And the disciples came, and said unto him, Why speakest thou unto them in parables?
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
10 (Мк IV:10; Лк VIII:9). Очень трудно решить вопрос, когда именно пришли ученики ко Христу и предложили Ему этот вопрос. Если бы это было в лодке, то трудно было бы объяснить proselqonteV — пришедши, а не «приступивши», как в русском переводе. Далее, Христос произнес только одну притчу, первую, которая излагается у трех евангелистов. Но ученики спрашивают: «для чего притчами говоришь им» (Мф) и спросили Его о притчах — (Мк; русский перевод, где поставлено единственное число, неверен). Но у Луки единственное число: «что бы значила притча сия?» Таким образом, чтобы понимать, как было на самом деле, вопрос нужно было бы переставить, предполагая, что он дан был после произнесения и других притчей, изложенных в XIII главе. Наконец, Марк ясно говорит, что вопрос был предложен учениками Христу в то время, когда они остались наедине (kata monoV; в русском «когда же остался без народа»). Наиболее вероятным представляется предположение, что разговор Спасителя с учениками произошел после того, как приточная речь была окончена, и Он вышел с ними из лодки или удалился на ней вместе с ними в какое-нибудь другое место. У Мк IV:10 ср. IV:34 об этом говорится несколько яснее. Вопрос учеников, по-видимому, показывает, что Спаситель только что начал этот особенный способ учения, по крайней мере, в его наиболее полно развитой форме. Евангелист Матфей, как замечают, не был вообще намерен соблюдать здесь тщательность в своем хронологическом распорядке. По Альфорду, вопрос по поводу притчи о сеятеле был предложен во время перерыва учения Спасителя, а не тогда, когда Он вошел в дом, ст. 36.
Albert Barnes: Notes on the Bible - 1834
13:10: Christ, in these verses, gives a "reason" why he used this manner of instruction. See also Mar 4:10-12; Luk 8:9-10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:10: Why: Mar 4:10, Mar 4:33, Mar 4:34
John Gill
13:10 And the disciples came, and said unto him,.... Not the twelve only, but others that were about him, as Mark says, who also were his disciples, and believed in him: these, when he was alone, came nearer to him, who, whilst he was preaching to the people, were at some little distance from him, either in the ship, or on the shore, though within the hearing of him, and addressed him after this manner;
why speakest thou unto them in parables? not that this way of speaking was new and surprising to them; but because it was not easily understood, especially not by the common people, without an explanation, which, as yet, Christ had not given: and indeed the parable was not understood by the disciples themselves; who put this question, not only for the sake of the multitude, but for their own also, hoping to be favoured with the meaning of it.
Robert Jamieson, A. R. Fausset and David Brown
13:10 And the disciples came, and said unto him--"they that were with Him, when they were alone" (Mk 4:10).
Why speakest thou to them in parables?--Though before this He had couched some things in the parabolic form, for more vivid illustration, it would appear that He now, for the first time, formally employed this method of teaching.
13:1113:11: Նա պատասխանի ետ եւ ասէ՛ ցնոսա. Քանզի ձեզ տուեա՛լ է գիտել զխորհուրդս արքայութեանն երկնից, եւ նոցա չէ՛ տուեալ։
11 Նա պատասխանեց եւ ասաց նրանց. «Քանի որ ձե՛զ է տրուած իմանալ երկնքի արքայութեան խորհուրդները, իսկ նրանց տրուած չէ
11 Ան ալ պատասխան տուաւ ու ըսաւ անոնց. «Անոր համար՝ որ ձեզի տրուած է գիտնալ երկնքի թագաւորութեան խորհուրդները, բայց անոնց տրուած չէ։
Նա պատասխանի ետ եւ ասէ ցնոսա. Քանզի ձեզ տուեալ է գիտել զխորհուրդս արքայութեան երկնից, եւ նոցա չէ տուեալ:

13:11: Նա պատասխանի ետ եւ ասէ՛ ցնոսա. Քանզի ձեզ տուեա՛լ է գիտել զխորհուրդս արքայութեանն երկնից, եւ նոցա չէ՛ տուեալ։
11 Նա պատասխանեց եւ ասաց նրանց. «Քանի որ ձե՛զ է տրուած իմանալ երկնքի արքայութեան խորհուրդները, իսկ նրանց տրուած չէ
11 Ան ալ պատասխան տուաւ ու ըսաւ անոնց. «Անոր համար՝ որ ձեզի տրուած է գիտնալ երկնքի թագաւորութեան խորհուրդները, բայց անոնց տրուած չէ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1111: Он сказал им в ответ: для того, что вам дано знать тайны Царствия Небесного, а им не дано,
13:11  ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς ὅτι ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν, ἐκείνοις δὲ οὐ δέδοται.
13:11. ὁ (The-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said) ὅτι (to-which-a-one,"Ὑμῖν (Unto-ye) δέδοται (it-had-come-to-be-given) γνῶναι (to-have-had-acquainted) τὰ (to-the-ones) μυστήρια (to-flexerlets) τῆς (of-the-one) βασιλείας (of-a-ruling-of) τῶν (of-the-ones) οὐρανῶν, (of-skies) ἐκείνοις (unto-the-ones-thither) δὲ (moreover) οὐ (not) δέδοται. (it-had-come-to-be-given)
13:11. qui respondens ait illis quia vobis datum est nosse mysteria regni caelorum illis autem non est datumWho answered and said to them: Because to you it is given to know the mysteries of the kingdom of heaven: but to them it is not given.
11. And he answered and said unto them, Unto you it is given to know the mysteries of the kingdom of heaven, but to them it is not given.
13:11. Responding, he said to them: “Because it has been given to you to know the mysteries of the kingdom of heaven, but it has not been given to them.
13:11. He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.
He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given:

11: Он сказал им в ответ: для того, что вам дано знать тайны Царствия Небесного, а им не дано,
13:11  ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς ὅτι ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν, ἐκείνοις δὲ οὐ δέδοται.
13:11. qui respondens ait illis quia vobis datum est nosse mysteria regni caelorum illis autem non est datum
Who answered and said to them: Because to you it is given to know the mysteries of the kingdom of heaven: but to them it is not given.
13:11. Responding, he said to them: “Because it has been given to you to know the mysteries of the kingdom of heaven, but it has not been given to them.
13:11. He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.
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
11 (Мк IV:11; Лк VIII:10). Что слова эти были здесь ответом на вопрос 10 стиха, на это указывает «сказал им в ответ» (apokriqeiV). Слова Христа показывают, что учение Его, изложенное в притчах, было «тайнами», что эти тайны все не были доступны обширному кругу слушателей Христа даже после объяснений, какие Он дал ученикам; но последним они могли быть понятны и без объяснений, хотя после них делались еще яснее. Слово «тайны» не выражает того, что притчи были непонятны сами по себе. Оно употреблялось греками для обозначения некоторых тайных учений, обрядов в религии и в том, что связано было с нею; к этим тайнам никто не допускался, кроме посвященных; посвященные же должны были соблюдать про себя эти тайны. Таким образом, будучи тайнами для посторонних, они не были ими для посвященных. Стихи 10, 11 и 14 объясняются у Иринея (Haer IV:29). «Почему притчами говоришь им? Отвечает Господь: потому что (quoniam) вам дано познавать (cognoscere) тайну Царства Небес; им же притчами говорю, чтобы, видя, не видели и, слыша, не слышали (разумея, не разумели), чтобы исполнилось на них пророчество Исаии, говорящего: огрубело (огруби) сердце этого народа и оглохли (оглуши) уши их и сомкнулись (сомкни) глаза их. Но ваши блаженны очи, потому что видят то, что вы видите, и уши ваши, которые слышат, что вы слышите».
Adam Clarke: Commentary on the Bible - 1831
13:11: It is given unto you to know the mysteries, etc. - By mysteries, here, we may understand not only things concerning the scheme of salvation, which had not yet been revealed; but also the prophetic declarations concerning the future state of the Christian Church, expressed in the ensuing parables. It is not given to them to know the purport and design of these things - they are gross of heart, earthly and sensual, and do not improve the light they have received: but to you it is given, because I have appointed you not only to be the first preachers of my Gospel to sinners, but also the persons who shall transmit accounts of all these things to posterity. The knowledge of these mysteries, in the first instance, can be given only to a few; but when these faithfully write and publish what they have heard and seen, unto the world, then the science of salvation is revealed and addressed to all. From Mat 13:17, we learn, that many prophets and righteous men had desired to see and hear these things, but had not that privilege - to them it was not given; not because God designed to exclude them from salvation, but because He who knew all things knew, either that they were not proper persons, or that that was not the proper time: for the choice of the Persons by whom, and the choice of the Time in which it is most proper to reveal Divine things, must ever rest with the all-wise God.
Albert Barnes: Notes on the Bible - 1834
13:11
The mysteries of the kingdom - The word "mystery," in the Bible, properly means a thing that is "concealed," or that "has been concealed." It does not mean that the thing was "incomprehensible," or even difficult to be understood.
The thing might be "plain" enough if Rev_ealed, but it means simply that it "had" not been before made known. Thus the "mysteries of the kingdom" do not mean any doctrines incomprehensible in themselves considered, but simply doctrines about the preaching of the gospel and the establishment of the new kingdom of the Messiah, which "had not" been understood, and which were as yet concealed from the great body of the Jews. See Rom 16:25; Rom 11:25; Eph 3:3-4, Eph 3:9. Of this nature was the truth that the gospel was to be preached to the Gentiles; that the Jewish polity was to cease; that the Messiah was to die, etc. To the disciples it was given to know these truths. This was important for them, as they were to carry the gospel around the globe. To the others it was not "then" given. They were too gross, too earthly; they had too, grovelling conceptions of the Messiah's kingdom to understand these truths, even if communicated to them. They were not to preach the gospel, and hence our Saviour was at particular pains to instruct his apostles in the system which they were to preach. The Pharisees, and Jews generally, were not prepared to receive the system, and would not have believed it, and therefore he purposely employed a kind of teaching which was intended for his apostles only.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:11: Because: Mat 11:25, Mat 11:26, Mat 16:17; Psa 25:8, Psa 25:9, Psa 25:14; Isa 29:10, Isa 35:8; Mar 4:11; Luk 8:10; Luk 10:39-42; Joh 7:17; Act 16:14, Act 17:11, Act 17:12; Co1 2:9, Co1 2:10, Co1 2:14, Co1 4:7; Jam 1:5, Jam 1:16-18; Jo1 2:27
mysteries: Rom 16:25; Co1 2:7, Co1 4:1, Co1 13:2, Co1 15:51; Eph 1:9, Eph 1:18, Eph 3:3-9, Eph 5:32, Eph 6:19; Col 1:26, Col 1:27, Col 2:2; Ti1 3:9, Ti1 3:16
Geneva 1599
13:11 (2) He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.
(2) The gift of understanding and faith is given only to the elect, and all the rest are blinded through the just judgment of God.
John Gill
13:11 He answered, and said unto them,.... Christ was always ready to give an answer to his inquiring disciples, concerning his ministry, and his conduct in it; which shows great respect to them, and condescension in him:
because it is given to you to know the mysteries of the kingdom of heaven: by the "kingdom of heaven", is meant the Gospel, which treats of the kingdom of heaven, and of things pertaining to it; of the saints' meetness for it, which is the regenerating and sanctifying grace of the Spirit; and of their right to it, which lies in the justifying righteousness of Christ. The "mysteries" of it intend the sublime doctrines thereof; such as relate to the Trinity of persons in the Godhead, to the incarnation of Christ, and the union of the two natures, human and divine, in him, eternal predestination, redemption by Christ, satisfaction by his sacrifice, justification by his righteousness, and pardon through his blood, the resurrection from the dead, &c. things, though clearly revealed, yet may have difficulties attending them, and which are not very easily solved: now to know and understand the great truths of the Gospel, spiritually, savingly, and experimentally, is not from nature, or to be acquired by men's industry, but is the gift of God's grace, flowing from his sovereign will and pleasure; a favour which the disciples of Christ, as a chosen people, receive from the Lord, and which is denied others:
but to them it is not given; to the wise and prudent, to the Scribes and Pharisees, to the multitude, to the bulk and generality of the people, to the rest that were blinded. Mark calls them "them that are without"; who are not in the number of God's elect; nor within the covenant of grace, nor among the disciples of Christ; referring to a common way of speaking among the Jews, who used to call the Gentiles, all without their land, "they that are without"; and indeed all within themselves that despised the rules and judgment of the wise men (i): but Christ here calls the wise men themselves such. Now our Lord, who was privy to the secret and sovereign dispensation of God, who, of his own will and pleasure, had determined to give a spiritual and saving knowledge of divine things to some, and deny it to others, made this the rule of his conduct in his ministry; that is to say, he preached in parables to some without an explication, whilst he spoke plainly to others; and, if in parables, yet gave them an interpretation, and an understanding of them.
(i) Vid. T. Bab. Megilla, fol. 24. 2. & Gloss. in ib.
John Wesley
13:11 To you, who have, it is given to know the mysteries of the kingdom of heaven - The deep things which flesh and blood cannot reveal, pertaining to the inward, present kingdom of heaven. But to them who have not, it is not given - Therefore speak I in parables, that ye may understand, while they do not understand.
Robert Jamieson, A. R. Fausset and David Brown
13:11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven--The word "mysteries" in Scripture is not used in its classical sense--of religious secrets, nor yet of things incomprehensible, or in their own nature difficult to be understood--but in the sense of things of purely divine revelation, and, usually, things darkly announced under the ancient economy, and during all that period darkly understood, but fully published under the Gospel (1Cor 2:6-10; Eph 3:3-6, Eph 3:8-9). "The mysteries of the kingdom of heaven," then, mean those glorious Gospel truths which at that time only the more advanced disciples could appreciate, and they but partially.
but to them it is not given--(See on Mt 11:25). Parables serve the double purpose of revealing and concealing; presenting "the mysteries of the kingdom" to those who know and relish them, though in never so small a degree, in a new and attractive light; but to those who are insensible to spiritual things yielding only, as so many tales, some temporary entertainment.
13:1213:12: Զի ոյր գուցէ՝ տացի՛ նմա եւ յաւելցի՛. եւ ոյր ոչն գուցէ՝ եւ զոր ունիցին բարձցի ՚ի նմանէ։
12 որովհետեւ՝ ով ունի, նրան պիտի տրուի եւ պիտի աւելացուի, իսկ ով չունի, նրանից պիտի վերցուի ունեցածն էլ
12 Վասն զի ով որ ունի, անոր պիտի տրուի ու պիտի աւելնայ եւ ով որ չունի, ունեցածն ալ անկէ պիտի առնուի։
Զի ոյր գուցէ` տացի նմա եւ յաւելցի, եւ ոյր ոչն գուցէ` եւ զոր ունիցին բարձցի ի նմանէ:

13:12: Զի ոյր գուցէ՝ տացի՛ նմա եւ յաւելցի՛. եւ ոյր ոչն գուցէ՝ եւ զոր ունիցին բարձցի ՚ի նմանէ։
12 որովհետեւ՝ ով ունի, նրան պիտի տրուի եւ պիտի աւելացուի, իսկ ով չունի, նրանից պիտի վերցուի ունեցածն էլ
12 Վասն զի ով որ ունի, անոր պիտի տրուի ու պիտի աւելնայ եւ ով որ չունի, ունեցածն ալ անկէ պիտի առնուի։
zohrab-1805▾ eastern-1994▾ western am▾
13:1212: ибо кто имеет, тому дано будет и приумножится, а кто не имеет, у того отнимется и то, что имеет;
13:12  ὅστις γὰρ ἔχει, δοθήσεται αὐτῶ καὶ περισσευθήσεται· ὅστις δὲ οὐκ ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπ᾽ αὐτοῦ.
13:12. ὅστις (Which-a-one) γὰρ (therefore) ἔχει, (it-holdeth,"δοθήσεται (it-shall-be-given) αὐτῷ (unto-it) καὶ (and) περισσευθήσεται: (it-shall-be-abouted-of) ὅστις (which-a-one) δὲ (moreover) οὐκ (not) ἔχει, (it-holdeth,"καὶ (and) ὃ (to-which) ἔχει (it-holdeth) ἀρθήσεται (it-shall-be-lifted) ἀπ' (off) αὐτοῦ. (of-it)
13:12. qui enim habet dabitur ei et abundabit qui autem non habet et quod habet auferetur ab eoFor he that hath, to him shall be given, and he shall abound: but he that hath not, from him shall be taken away that also which he hath.
12. For whosoever hath, to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away even that which he hath.
13:12. For whoever has, it shall be given to him, and he shall have in abundance. But whoever has not, even what he has shall be taken away from him.
13:12. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.
For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath:

12: ибо кто имеет, тому дано будет и приумножится, а кто не имеет, у того отнимется и то, что имеет;
13:12  ὅστις γὰρ ἔχει, δοθήσεται αὐτῶ καὶ περισσευθήσεται· ὅστις δὲ οὐκ ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπ᾽ αὐτοῦ.
13:12. qui enim habet dabitur ei et abundabit qui autem non habet et quod habet auferetur ab eo
For he that hath, to him shall be given, and he shall abound: but he that hath not, from him shall be taken away that also which he hath.
13:12. For whoever has, it shall be given to him, and he shall have in abundance. But whoever has not, even what he has shall be taken away from him.
13:12. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.
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
12 (Мк IV:25; Лк VIII:18). «Кто имеет» как в русском, так и в греческом, — придаточное предложение, не имеющее главного, хотя речь совершенно правильна и понятна. Это nominativus absolutus (см. прим. к XII:36). Подобные же выражения встречаются у Мф XXV:29 в притче о талантах. Это, может быть, была пословица, выражающая общую истину в отношении к мирским и духовным благам. Примеры того, когда у «имеющих» отнимается то, что они имеют, обычны и общеизвестны. Наша русская пословица «где тонко, там и рвется» выражает ту же мысль. В Евангелиях, конечно, речь только о духовном. «То, что имели люди, отнимается у них, потому что у них нет того, что они должны были бы иметь». Ученики обладали большею способностью и восприимчивостью к новому учению и потому могли приобрести больше, чем остальной народ. Выражение «кто имеет» Августин толкует в смысле ulitur, пользуется, и прилагает его к проповедникам. Проповедник, который проповедует божественное учение другим, не чувствует недостатка в учении и словах, которые говорит и проповедует; но если кто учением не пользуется, то даже и смысл того затемняется и оставляет его.
Adam Clarke: Commentary on the Bible - 1831
13:12: Whosoever hath, to him shall be given - This is an allusion to a common custom in all countries: he who possesses much or is rich, to such a person, presents are ordinarily given.
Whosoever hath not, from him shall be taken away even that he hath - That is, the poor man: he that has little may be easily made a prey of, and so lose his little. This is a proper sense of the word εχειν in sacred and profane writers. In Co1 11:22, τους μη εχοντας, those who have not, means simply The Poor: and Aristophanes uses τους εχοντας, those that have, for the Rich or Opulent. See a variety of pertinent examples in Kypke on Luk 8:18. There is one example in Juvenal, Sat. iii. l. 208, 209, that expresses the whole of our Lords meaning, and is a beautiful illustration of this apparently difficult passage.
Nil habuit Codrus: quis enim negat?
et tamen illud Perdidit infelix Totum Nil.
"'Tis true, poor Codrus Nothing had to boast,
And yet poor Codrus All that Nothing lost."
Dryden
Now what was this Nothing which, the poet said, Codrus had and lost? The five preceding lines tell you.
Lectus erat Codro Procula minor, urceoli sex,
Ornamentum abaci; necnon et parvulus infra
Cantharus, et recubans sub eodem marmore Chiron;
Jamque vetus Graecos servabat cista libellos,
Et divina Opici rodebant carmina mures
He had one small bed, six little pitchers, the ornament of a side-board; a small jug or tankard, the image of a centaur, and an old chest with some Greek books in it, on which the mice had already begun to make depredations. And all this he lost; probably by continuing, in spite of his destiny, to be a poet. So those who devote not the light and power which God has given them to the purposes for which he has granted these gifts, from them shall be taken away these unemployed or prostituted blessings. This seems to have been a proverbial mode of speech, which our Lord here uses to inform his disciples, that he who does not improve the first operations of grace, howsoever small, is in danger of losing not only all the possible product, but even the principal; for God delights to heap benefits on those who properly improve them. See the note on Luk 8:18.
Albert Barnes: Notes on the Bible - 1834
13:12
Whosoever hath ... - This is a proverbial method of speaking.
It means that a man who improves what light, grace, and opportunities he has, shall have them increased. From him that improves them not, it is proper that they should be taken away. The Jews had many opportunities of learning the truth, and some light still lingered among them; but they were gross and sensual, and misimproved them, and it was a just judgment that they should be deprived of them. Superior knowledge was given to the disciples of Christ: they improved it, however slowly, and the promise was that it should be greatly increased.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:12: For whosoever: Mat 25:29; Mar 4:24, Mar 4:25; Luk 8:18, Luk 9:26, Luk 19:24-26; Joh 15:2-5
from: Mat 21:43; Isa 5:4-7; Mar 12:9; Luk 10:42, Luk 12:20, Luk 12:21, Luk 16:2, Luk 16:25; Rev 2:5; Rev 3:15, Rev 3:16
John Gill
13:12 For whosoever hath, to him shall be given,.... Whoever has the true grace of God implanted in him, has a saving knowledge of Christ, and a spiritual acquaintance with the doctrines of the Gospel, shall have more grace given him; he shall grow in the knowledge of Christ, and the Spirit of truth shall lead him into all truth:
and he shall have more abundance: of grace, light, knowledge, and experience: all grace shall be made to abound towards him; he shall be filled with all the fulness of God, and shall arrive to the measure of the stature of the fulness of Christ; and his light shall shine more and more unto the perfect day.
But whosoever hath not: the truth of grace, nor a spiritual knowledge of Christ, nor any experience of the doctrines of the Gospel,
from him shall be taken away, even that he hath, or "that which he seemed to have", as Luke expresses it; for everything besides true grace is a mere show, and has no solidity in it; as natural parts, human learning, and a form of knowledge and of truth in the law, the national church state of the Jews, with all the outward privileges appertaining thereunto, all which may be here meant; and even speculative notions of the Gospel, the external gifts of the Spirit, the means of grace, the Gospel of the kingdom of God, and the ministry of it, which in process of time were wholly taken from these people.
John Wesley
13:12 Whosoever hath - That is, improves what he hath, uses the grace given according to the design of the giver; to him shall be given - More and more, in proportion to that improvement. But whosoever hath not - Improves it not, from him shall be taken even what he hath - Here is the grand rule of God's dealing with the children of men: a rule fixed as the pillars of heaven. This is the key to all his providential dispensations; as will appear to men and angels in that day. Mt 25:29; Mk 4:25; Lk 8:18; Lk 19:26.
Robert Jamieson, A. R. Fausset and David Brown
13:12 For whosoever hath--that is, keeps; as a thing which he values.
to him shall be given, and he shall have more abundance--He will be rewarded by an increase of what he so much prizes.
but whosoever hath not--who lets this go or lie unused, as a thing on which he sets no value.
from him shall be taken away even that he hath--or as it is in Luke (Lk 8:18), "what he seemeth to have," or, thinketh he hath. This is a principle of immense importance, and, like other weighty sayings, appears to have been uttered by our Lord on more than one occasion, and in different connections. (See on Mt 25:9). As a great ethical principle, we see it in operation everywhere, under the general law of habit; in virtue of which moral principles become stronger by exercise, while by disuse, or the exercise of their contraries, they wax weaker, and at length expire. The same principle reigns in the intellectual world, and even in the animal--if not in the vegetable also--as the facts of physiology sufficiently prove. Here, however, it is viewed as a divine ordination, as a judicial retribution in continual operation under the divine administration.
13:1313:13: Վասն ա՛յնորիկ առակօք խօսիմ ընդ նոսա. զի տեսանեն՝ եւ ո՛չ տեսանեն, եւ լսեն՝ եւ ո՛չ լսեն, եւ ո՛չ առնուն ՚ի միտ[234]։ [234] Ոմանք. Վասն այդորիկ առա՛՛։ Ոմանք. Զի տեսանեն, եւ ոչ տեսցեն։
13 Նրանց հետ առակներով եմ խօսում նրա համար, որ նայում են եւ չեն տեսնում, լսում են եւ չեն իմանում ու չեն հասկանում
13 Անոր համար առակներով կը խօսիմ անոնց, որ կը տեսնեն՝ ու չեն տեսներ եւ կը լսեն՝ ու չեն լսեր ու միտք չեն առներ։
Վասն այնորիկ առակօք խօսիմ ընդ նոսա, զի տեսանեն եւ ոչ տեսանեն. եւ լսեն եւ ոչ լսեն եւ ոչ առնուն ի միտ:

13:13: Վասն ա՛յնորիկ առակօք խօսիմ ընդ նոսա. զի տեսանեն՝ եւ ո՛չ տեսանեն, եւ լսեն՝ եւ ո՛չ լսեն, եւ ո՛չ առնուն ՚ի միտ[234]։
[234] Ոմանք. Վասն այդորիկ առա՛՛։ Ոմանք. Զի տեսանեն, եւ ոչ տեսցեն։
13 Նրանց հետ առակներով եմ խօսում նրա համար, որ նայում են եւ չեն տեսնում, լսում են եւ չեն իմանում ու չեն հասկանում
13 Անոր համար առակներով կը խօսիմ անոնց, որ կը տեսնեն՝ ու չեն տեսներ եւ կը լսեն՝ ու չեն լսեր ու միտք չեն առներ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1313: потому говорю им притчами, что они видя не видят, и слыша не слышат, и не разумеют;
13:13  διὰ τοῦτο ἐν παραβολαῖς αὐτοῖς λαλῶ, ὅτι βλέποντες οὐ βλέπουσιν καὶ ἀκούοντες οὐκ ἀκούουσιν οὐδὲ συνίουσιν·
13:13. διὰ (Through) τοῦτο (to-the-one-this) ἐν (in) παραβολαῖς (unto-castings-beside) αὐτοῖς (unto-them) λαλῶ, (I-speak-unto,"ὅτι (to-which-a-one) βλέποντες ( viewing ) οὐ (not) βλέπουσιν (they-vieweth) καὶ (and) ἀκούοντες ( hearing ) οὐκ (not) ἀκούουσιν (they-heareth) οὐδὲ (not-moreover) συνίουσιν: (they-emit-together)
13:13. ideo in parabolis loquor eis quia videntes non vident et audientes non audiunt neque intelleguntTherefore do I speak to them in parables: because seeing they see not, and hearing they hear not, neither do they understand.
13. Therefore speak I to them in parables; because seeing they see not, and hearing they hear not, neither do they understand.
13:13. For this reason, I speak to them in parables: because seeing, they do not see, and hearing they do not hear, nor do they understand.
13:13. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.
Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand:

13: потому говорю им притчами, что они видя не видят, и слыша не слышат, и не разумеют;
13:13  διὰ τοῦτο ἐν παραβολαῖς αὐτοῖς λαλῶ, ὅτι βλέποντες οὐ βλέπουσιν καὶ ἀκούοντες οὐκ ἀκούουσιν οὐδὲ συνίουσιν·
13:13. ideo in parabolis loquor eis quia videntes non vident et audientes non audiunt neque intellegunt
Therefore do I speak to them in parables: because seeing they see not, and hearing they hear not, neither do they understand.
13:13. For this reason, I speak to them in parables: because seeing, they do not see, and hearing they do not hear, nor do they understand.
13:13. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13 (Мк IV:11, 12; Лк VIII:10). Предварительная ссылка на Ис VI:9, последнее будет рассмотрено в следующем стихе. Смысл стиха с внешней стороны представляется ясным, потому что везде и повсюду встречается много людей, которые, видя, не видят, и слыша, не слышат. Но вопрос, каким образом этим доказывается необходимость говорения именно притчами? Можно думать, что мысль Христа заключалась в следующем. Отвлеченная истина, но имеющая важное значение для Царства Небесного, недоступна народному уму. Поэтому требуется воплощение этой отвлеченной истины в известных образах, которые делали бы ее более близкою народу, раскрывали ему глаза и отверзали уши, заинтересовывали его и побуждали, таким образом, стремиться к уразумению и дальнейших истин, символически и образно представляемых в притче. Этим, по-видимому, слова Христа отличаются от слов пророка Исаии. Параллельные выражения Марка и Луки указывают на цель (ina), «почему все бывает в притчах». Лучше всего объяснить этот стих, подразумевая здесь ссылку Христа на Его прежнее учение, которое не только не было правильно понято многими людьми из народа (что вполне возможно, так как многие из проповеданных Им истин, напр., в нагорной проповеди, и теперь еще не всем понятны), но и более развитыми людьми — книжниками, и последними — особенно, как видно из предыдущей главы. Эти люди, не понимавшие учения Христа, у Марка (IV:11) называются ekeinoi oi exw — внешние, а у Луки (VIII:10) oi loipoi — остальные. Им говорится в притчах потому, что (Мф) они видя, не видят, и слыша не слышат, а по Марку и Луке — чтобы, видя, не видели и проч. Эта речь Христа полна глубокого смысла. Таким людям, которые, видя, не видят, и слыша не слышат, можно было бы ничего не говорить, потому что речи для них, вследствие их непонимания, бесполезны. Но Он говорит и им — притчами. Кратко смысл можно выразить так: если не хотят понимать, то не поймут и притчи. Но если сколько-нибудь хотят понимать, то поймут по крайней мере притчу. Если же хотят понять больше, то, под покровом притчи, увидят, что в ней раскрываются тайны Царства Небесного.
Adam Clarke: Commentary on the Bible - 1831
13:13: Therefore speak I to them in parables - On this account, viz. to lead them into a proper knowledge of God. I speak to them in parables, natural representations of spiritual truths, that they may be allured to inquire, and to find out the spirit, which is hidden under the letter; because, seeing the miracles which I have wrought, they see not, i.e. the end for which I have wrought them; and hearing my doctrines, they hear not, so as to profit by what is spoken; neither do they understand, ουδε συνιουσι, they do not lay their hearts to it. Is not this obviously our Lord's meaning? Who can suppose that he would employ his time in speaking enigmatically to them, on purpose that they might not understand what was spoken? Could the God of truth and sincerity act thus? If he had designed to act otherwise, he might have saved his time and labor, and not spoken at all, which would have answered the same end, viz. to leave them in gross ignorance.
Albert Barnes: Notes on the Bible - 1834
13:13
Because they seeing, see not - Mark Mar 4:12 and Luke Luk 8:10 say, "That seeing, they may not see etc.;" but there is no difference.
Matthew simply states the "fact," that though they saw the "natural" meaning of the story - though they literally understood the parable - yet they did not understand its "spiritual" signification. Mark and Luke do not state the "fact," but affirm that he spoke with this "intention" - implying that such "was" the result. Nor was there any dishonesty in this, or any unfair disguise. He had truths to state which he wished his "disciples particularly" to understand. They were of great importance to their ministry. Had he clearly and fully stated them to the Jews, they would have taken his life long before they did. He therefore chose to state the doctrines so that if their hearts had been right, and if they had not been malignant and blind, "they might have understood them." His doctrines he stated in the best possible way, and it was not his fault if they did not understand him. By little and little, in this way, he prepared many even of the Jews to receive the truth; by the only possible way of ever gaining access to their minds. It was, moreover, entirely proper and right to impart instruction to his disciples which he did not "intend" for others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:13: Mat 13:16; Deu 29:3, Deu 29:4; Isa 42:18-20, Isa 44:18; Jer 5:21; Eze 12:2; Mar 8:17, Mar 8:18; Joh 3:19, Joh 3:20, Joh 9:39-41; Co2 4:3, Co2 4:4
John Gill
13:13 Therefore speak I to them in parables,.... Because it was the will and pleasure of his Father to give the knowledge of divine mysteries to some, and not to others; and because even the outward good things they had, being wrongly used or abused by them, would be taken away from them:
and because they seeing, see not: they saw Christ with their bodily eyes, but not with an eye of faith; they saw the miracles he did, but did not discern, at least did not acknowledge the evidence of them, proving him to be the true Messiah.
And hearing, they hear not, neither do they understand: they heard externally, but not internally; they heard the sound of Christ's voice, but did not understand his words, even when he spake in the plainest and most intelligible manner; nor were they concerned to know the meaning of them: wherefore he spoke to them in this abstruse and parabolical way, that they might be what they really were, seers and not seers, hearers and not hearers, at least not understanding ones; and that what he said might remain sealed and hidden to them, as the things contained in the sealed book were to the Jews of old; the reason of which was, as a writer of their's (k) says, and which agrees with our Lord's reason and conduct here, , "because they were in parable and riddle".
(k) Abarbinel in Isa. 29. 11.
John Wesley
13:13 Therefore I speak to them in parables, because seeing, they see not - In pursuance of this general rule, I do not give more knowledge to this people, be. cause they use not that which they have already: having all the means of seeing, hearing, and understanding, they use none of them: they do not effectually see, or hear, or understand any thing.
Robert Jamieson, A. R. Fausset and David Brown
13:13 Therefore speak I to them in parables--which our Lord, be it observed, did not begin to do till His miracles were malignantly ascribed to Satan.
because they seeing, see not--They "saw," for the light shone on them as never light shone before; but they "saw not," for they closed their eyes.
and hearing, they hear not; neither do they understand--They "heard," for He taught them who "spake as never man spake"; but they "heard not," for they took nothing in, apprehending not the soul-penetrating, life-giving words addressed to them. In Mark and Luke (Mk 4:12; Lk 8:10), what is here expressed as a human fact is represented as the fulfilment of a divine purpose--"that seeing they may see, and not perceive," &c. The explanation of this lies in the statement of the foregoing verse--that, by a fixed law of the divine administration, the duty men voluntarily refuse to do, and in point of fact do not do, they at length become morally incapable of doing.
13:1413:14: Եւ կատարի՛ առ նոսա մարգարէութիւնն Եսայայ՝ որ ասէ. Լսելով լուիջիք՝ եւ մի՛ իմասջիք. եւ տեսանելով տեսջիք՝ եւ մի՛ տեսջիք։
14 Եւ նրանց վրայ կատարւում է Եսայու մարգարէութիւնը, որ ասում է՝ պիտի լսէք, պիտի լսէք ու պիտի չիմանաք, պիտի նայէք, պիտի նայէք ու պիտի չտեսնէք
14 Անոնց վրայ պիտի կատարուի Եսայիի մարգարէութիւնը որ կ’ըսէ. ‘Լսելով պիտի լսէք ու պիտի չիմանաք։ Տեսնելով պիտի տեսնէք ու պիտի չտեսնէք։
եւ կատարի առ նոսա մարգարէութիւնն Եսայեայ որ ասէ. Լսելով լուիջիք, եւ մի՛ իմասջիք, եւ տեսանելով տեսջիք, եւ մի՛ տեսջիք:

13:14: Եւ կատարի՛ առ նոսա մարգարէութիւնն Եսայայ՝ որ ասէ. Լսելով լուիջիք՝ եւ մի՛ իմասջիք. եւ տեսանելով տեսջիք՝ եւ մի՛ տեսջիք։
14 Եւ նրանց վրայ կատարւում է Եսայու մարգարէութիւնը, որ ասում է՝ պիտի լսէք, պիտի լսէք ու պիտի չիմանաք, պիտի նայէք, պիտի նայէք ու պիտի չտեսնէք
14 Անոնց վրայ պիտի կատարուի Եսայիի մարգարէութիւնը որ կ’ըսէ. ‘Լսելով պիտի լսէք ու պիտի չիմանաք։ Տեսնելով պիտի տեսնէք ու պիտի չտեսնէք։
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13:1414: и сбывается над ними пророчество Исаии, которое говорит: слухом услышите--и не уразумеете, и глазами смотреть будете--и не увидите,
13:14  καὶ ἀναπληροῦται αὐτοῖς ἡ προφητεία ἠσαΐου ἡ λέγουσα, ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε.
13:14. καὶ (and) ἀναπληροῦται (it-be-en-filled-up) αὐτοῖς (unto-them) ἡ (the-one) προφητεία (a-declaring-before-of) Ἠσαίου (of-a-Hesaias) ἡ (the-one) λέγουσα (forthing," Ἀκοῇ ( Unto-a-hearing ) ἀκούσετε ( ye-shall-hear ) καὶ ( and ) οὐ ( not ) μὴ ( lest ) συνῆτε , ( ye-might-have-had-sent-together ," καὶ ( and ) βλέποντες ( viewing ) βλέψετε ( ye-shall-view ) καὶ ( and ) οὐ ( not ) μὴ ( lest ) ἴδητε . ( ye-might-have-had-seen )
13:14. et adimpletur eis prophetia Esaiae dicens auditu audietis et non intellegetis et videntes videbitis et non videbitisAnd the prophecy of Isaias is fulfilled in them, who saith: By hearing you shall hear, and shall not understand: and seeing you shall see, and shall not perceive.
14. And unto them is fulfilled the prophecy of Isaiah, which saith, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive:
13:14. And so, in them is fulfilled the prophecy of Isaiah, who said, ‘Hearing, you shall hear, but not understand; and seeing, you shall see, but not perceive.
13:14. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:
And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:

14: и сбывается над ними пророчество Исаии, которое говорит: слухом услышите--и не уразумеете, и глазами смотреть будете--и не увидите,
13:14  καὶ ἀναπληροῦται αὐτοῖς ἡ προφητεία ἠσαΐου ἡ λέγουσα, ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε.
13:14. et adimpletur eis prophetia Esaiae dicens auditu audietis et non intellegetis et videntes videbitis et non videbitis
And the prophecy of Isaias is fulfilled in them, who saith: By hearing you shall hear, and shall not understand: and seeing you shall see, and shall not perceive.
13:14. And so, in them is fulfilled the prophecy of Isaiah, who said, ‘Hearing, you shall hear, but not understand; and seeing, you shall see, but not perceive.
13:14. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14 (Мк IV:12; Лк VIII:10). Ис VI:9, 10 с евр. «иди и скажи этому народу: вы слушаете и слушаете, и не разумеете; и вы смотрите и смотрите, и не познаете. Сделай грубым сердце народа этого и тяжелыми (тяжело слышащими) его уши и закрой его глаза, чтобы он не видел своими глазами, и не слышал своими ушами, и его сердце не понимало, и не было ему исцеления». Бог дает здесь Исаии при его призвании поручение проповедовать народу, который плохо видит и тяжело слышит. Речь пророка должна была сделать сердце этого народа еще больше грубым, глаза его еще более слепыми и уши глухими, чтобы народ этот не обратился и не получил исцеления, и это за то, что, по своей греховности, он не желает ничего видеть и слышать. Народ походит на безнадежного преступника, которого не трогают никакие речи, он не поддается никаким убеждениям. Поэтому невнимание к речи пророка служит для народа само по себе одним из наказаний. Речь эта не будет спасительна для народа, но послужит средством для его суда и обличения. В оправдание свое народ не может ссылаться на то, что ему ничего не было говорено. Таков смысл подлинной речи Исаии, приложенной теперь Спасителем к еврейскому народу. И это понятно, если мы обратим внимание на прежние обличения Христа, особенно в Мф XI:16–24 и XII:25–37, где Спаситель говорил без притчей. За невнимание к Своим словам и нежелание на деле исполнять их Он теперь возвещает людям, сердце которых сделалось черствым и огрубело, суд.
Adam Clarke: Commentary on the Bible - 1831
13:14: In them is fulfilled - Αναπληρουται, Is Again fulfilled: this proper meaning of the Greek word has been generally overlooked. The evangelist means, that as these words were fulfilled in the Jews, in the time of the Prophet Isaiah, so they are now again fulfilled in these their posterity, who exactly copy their fathers example. These awful words may be again fulfilled in us, if we take not warning by the things which these disobedient people have suffered.
By hearing ye shall hear - Jesus Christ shall be sent to you, his miracles ye shall fully see, and his doctrines ye shall distinctly hear; but God will not force you to receive the salvation which is offered.
Albert Barnes: Notes on the Bible - 1834
13:14
And in them is fulfilled ... - This place is quoted substantially from Isa 6:9-10. It was literally fulfilled in the time of Isaiah. In the time of Christ the people had the same character. Like them, they closed their eyes upon the truth, and rejected the divine teaching. The words of Isaiah were therefore "as well fitted" to express the character of the people in the time of Christ as in that of the prophet. In this sense they were "fulfilled," or "filled up;" that is, "a case occurred that corresponded to their meaning." See the notes at Mat 1:22. It is not by any means intended that Isaiah, when he spoke these words, had any reference to the time of Christ. The meaning in both places is, that the people were so gross, sensual, and prejudiced, that they "would" not see the truth, or understand anything that was contrary to their grovelling opinions and sensual desires; a case by no means uncommon in the world. See the passage more fully explained in my notes at isa 6.
Waxed gross - Literally, "has become fat." This language is commonly applied to "the body," but is also used to denote one who is stupid and foolish in mind. Here it means that the people were so sensual and corrupt that they did not see or understand the pure spiritual principles of the gospel.
Lest they should see ... - Lest they should see their lost condition as sinners, and turn and live. The reason given here why they did not hear and understand the gospel is, that their "heart" was "wrong." They "would" not attend to the things that belonged to their peace.
I should heal them - Should pardon, sanctify, and save them. Sin is often represented as a disease, and the pardon and recovery of the soul from sin as "healing."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:14: the prophecy: Isa 6:9, Isa 6:10; Eze 12:2; Mar 4:12; Luk 8:10; Joh 12:39, Joh 12:40; Act 28:25-27; Rom 11:8-10; Co2 3:14
John Gill
13:14 And in them is fulfilled the prophecy of Esaias,.... In Is 6:9
which saith, which runs, or may be read thus,
by hearing ye shall hear, and shall not understand, and seeing ye shall see, and not perceive. The words are a prophecy concerning the people of the Jews, which began to be accomplished in the times of Isaiah; and were again fulfilled in the times of some after prophets; and had been in part fulfilled under the more plain and easy ministry of Christ; and was to have a further accomplishment under this parabolical way of preaching; as it also was to have, and had, a yet further completion under the ministry of the apostles; see Acts 28:26 and the judicial blindness here predicted was to go on among them, until the land of Judea was utterly destroyed by the Romans, and the cities and houses thereof left without any inhabitants; all which accordingly came to pass: for that this prophecy refers to the times of the Messiah, and to the people of the Jews, is clear from this one observation made by Christ himself, that Esaias foretold those things when he saw the glory of the Messiah, and spake of him, Jn 12:40 and because it was to have, and had, its accomplishment over and over again in that people, therefore the word which may be rendered "is fulfilled again", is made use of. The sense of the prophecy is, with respect to the times of the Messiah, that the Jews, whilst hearing the sermons preached by him, whether with, or without parables, should hear his voice, and the sound of it, but not understand his words internally, spiritually, and experimentally; and whilst they saw, with the eyes of their bodies, the miracles he wrought, they should see the facts done, which could not be denied and gainsayed by them, but should not take in the clear evidence, full proof, and certain demonstration given thereby, of his Messiahship. In the prophecy of Isaiah, the words run in the imperative, "hear ye, see ye", &c. but are here rendered in the future, "shall hear, shall see", &c. which rendering of the words is supported and established by the version of the Septuagint, by the Chaldee paraphrase, and by many Jewish commentators (l); who allow, that the words in Isaiah may be so understood, which is sufficient to vindicate the citation of them, by the evangelist, in this form of them.
(l) In R. David Kimchi in Isa. vi. 9.
John Wesley
13:14 Hearing ye will hear, but in nowise understand - That is, Ye will surely hear. All possible means will be given you: yet they will profit you nothing; because your heart is sensual, stupid, and insensible; your spiritual senses are shut up; yea, you have closed your eyes against the light; as being unwilling to understand the things of God, and afraid, not desirous that he should heal you. Is 6:9; Jn 12:40; Acts 28:26.
Robert Jamieson, A. R. Fausset and David Brown
13:14 And in them is fulfilled--rather, "is fulfilling," or "is receiving its fulfilment."
the prophecy of Esaias, which saith-- (Is 6:9-10 --here quoted according to the Septuagint).
By hearing ye shall hear, and shall not understand, &c.--They were thus judicially sealed up under the darkness and obduracy which they deliberately preferred to the light and healing which Jesus brought nigh to them.
13:1513:15: Զի թանձրացաւ սիրտ ժողովրդեանս այսորիկ, եւ ակընջօք իւրեանց ծանո՛ւնս լուան. եւ զաչս իւրեանց կափուցին, զի մի՛ երբէք տեսցեն աչօք՝ եւ ակնջօքն լուիցեն՝ եւ սրտիւքն իմասցին, եւ դարձցին՝ եւ բժշկեցի՛ց զնոսա[235]։ [235] Բազումք. Եւ ականջօք լուիցեն, եւ սրտիւք իմաս՛՛։
15 որովհետեւ այս ժողովրդի սիրտը կարծրացաւ, եւ իրենց ականջներով ծանր են լսում. եւ փակեցին իրենց աչքերը, որպէսզի երբեք աչքերով չտեսնեն ու ականջներով չլսեն եւ սրտով չիմանան եւ դարձի չգան, ու ես նրանց չբժշկեմ
15 Վասն զի այս ժողովուրդին սիրտը թանձրացաւ եւ իրենց ականջներովը ծանր լսեցին ու աչքերնին գոցեցին, որպէս զի չըլլայ թէ աչքերով տեսնեն եւ ականջներով լսեն եւ սրտով իմանան ու դարձի գան եւ ես զանոնք բժշկեմ’։
Զի թանձրացաւ սիրտ ժողովրդեանս այսորիկ, եւ ականջօք իւրեանց ծանունս լուան, եւ զաչս իւրեանց կափուցին, զի մի՛ երբեք տեսցեն աչօք եւ ականջօք լուիցեն եւ սրտիւք իմասցին եւ դարձցին, եւ բժշկեցից զնոսա:

13:15: Զի թանձրացաւ սիրտ ժողովրդեանս այսորիկ, եւ ակընջօք իւրեանց ծանո՛ւնս լուան. եւ զաչս իւրեանց կափուցին, զի մի՛ երբէք տեսցեն աչօք՝ եւ ակնջօքն լուիցեն՝ եւ սրտիւքն իմասցին, եւ դարձցին՝ եւ բժշկեցի՛ց զնոսա[235]։
[235] Բազումք. Եւ ականջօք լուիցեն, եւ սրտիւք իմաս՛՛։
15 որովհետեւ այս ժողովրդի սիրտը կարծրացաւ, եւ իրենց ականջներով ծանր են լսում. եւ փակեցին իրենց աչքերը, որպէսզի երբեք աչքերով չտեսնեն ու ականջներով չլսեն եւ սրտով չիմանան եւ դարձի չգան, ու ես նրանց չբժշկեմ
15 Վասն զի այս ժողովուրդին սիրտը թանձրացաւ եւ իրենց ականջներովը ծանր լսեցին ու աչքերնին գոցեցին, որպէս զի չըլլայ թէ աչքերով տեսնեն եւ ականջներով լսեն եւ սրտով իմանան ու դարձի գան եւ ես զանոնք բժշկեմ’։
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13:1515: ибо огрубело сердце людей сих и ушами с трудом слышат, и глаза свои сомкнули, да не увидят глазами и не услышат ушами, и не уразумеют сердцем, и да не обратятся, чтобы Я исцелил их.
13:15  ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν, καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν· μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν, καὶ ἰάσομαι αὐτούς.
13:15. ἐπαχύνθη ( It-was-thickened ) γὰρ ( therefore ) ἡ ( the-one ) καρδία ( a-heart ) τοῦ ( of-the-one ) λαοῦ ( of-a-people ) τούτου , ( of-the-one-this ," καὶ ( and ) τοῖς ( unto-the-ones ) ὠσὶν ( unto-ears ) βαρέως ( unto-weighted ) ἤκουσαν , ( they-heard ," καὶ ( and ) τοὺς ( to-the-ones ) ὀφθαλμοὺς ( to-eyes ) αὐτῶν ( of-them ) ἐκάμμυσαν : ( they-flexed-down ," μή ( lest ) ποτε ( whither-also ) ἴδωσιν ( they-might-have-had-seen ) τοῖς ( unto-the-ones ) ὀφθαλμοῖς ( unto-eyes ) καὶ ( and ) τοῖς ( unto-the-ones ) ὠσὶν ( unto-ears ) ἀκούσωσιν ( they-might-have-heard ) καὶ ( and ) τῇ ( unto-the-one ) καρδίᾳ ( unto-a-heart ) συνῶσιν ( they-might-have-had-sent-together ) καὶ ( and ) ἐπιστρέψωσιν , ( they-might-have-beturned-upon ," καὶ ( and ) ἰάσομαι ( I-shall-cure-unto ) αὐτούς . ( to-them )
13:15. incrassatum est enim cor populi huius et auribus graviter audierunt et oculos suos cluserunt nequando oculis videant et auribus audiant et corde intellegant et convertantur et sanem eosFor the heart of this people is grown gross, and with their ears they have been dull of hearing, and their eyes they have shut: lest at any time they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them.
15. For this people’s heart is waxed gross, And their ears are dull of hearing, And their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And should turn again, And I should heal them.
13:15. For the heart of this people has grown fat, and with their ears they hear heavily, and they have closed their eyes, lest at any time they might see with their eyes, and hear with their ears, and understand with their heart, and be converted, and then I would heal them.’
13:15. For this people’s heart is waxed gross, and [their] ears are dull of hearing, and their eyes they have closed; lest at any time they should see with [their] eyes, and hear with [their] ears, and should understand with [their] heart, and should be converted, and I should heal them.
For this people' s heart is waxed gross, and [their] ears are dull of hearing, and their eyes they have closed; lest at any time they should see with [their] eyes, and hear with [their] ears, and should understand with [their] heart, and should be converted, and I should heal them:

15: ибо огрубело сердце людей сих и ушами с трудом слышат, и глаза свои сомкнули, да не увидят глазами и не услышат ушами, и не уразумеют сердцем, и да не обратятся, чтобы Я исцелил их.
13:15  ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν, καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν· μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν, καὶ ἰάσομαι αὐτούς.
13:15. incrassatum est enim cor populi huius et auribus graviter audierunt et oculos suos cluserunt nequando oculis videant et auribus audiant et corde intellegant et convertantur et sanem eos
For the heart of this people is grown gross, and with their ears they have been dull of hearing, and their eyes they have shut: lest at any time they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them.
13:15. For the heart of this people has grown fat, and with their ears they hear heavily, and they have closed their eyes, lest at any time they might see with their eyes, and hear with their ears, and understand with their heart, and be converted, and then I would heal them.’
13:15. For this people’s heart is waxed gross, and [their] ears are dull of hearing, and their eyes they have closed; lest at any time they should see with [their] eyes, and hear with [their] ears, and should understand with [their] heart, and should be converted, and I should heal them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15 (Мк IV:12 — текст весьма сокращен). Буквальный перевод с греческого 15 ст. (по лучшим чтениям) может быть таков: «ибо огрубело (ожирело) сердце народа этого, и ушами тяжело услышали, и очи свои закрыли, чтобы не видеть глазами и не слышать ушами и не внимать сердцем и не обратиться, и исцелю их». Сердце, уши и глаза — эти три слова встречаются в обратном порядке в дальнейшем. Сердце в начале поставлено первым, в конце последним. От сердца развращение распространяется на уши и глаза; через глаза и уши здоровье возвращается в сердце.
Adam Clarke: Commentary on the Bible - 1831
13:15: Heart is waxed gross - Επαχυνθη, is become fat - inattentive stupid, insensible. They hear heavily with their ears - are half asleep while the salvation of God is preached unto them.
Their eyes they have closed - Totally and obstinately resisted the truth of God, and shut their eyes against the light.
Lest - they should see, etc. - Lest they should see their lost estate, and be obliged to turn unto God, and seek his salvation. His state is truly deplorable who is sick unto death, and yet is afraid of being cured. The fault is here totally in the people, and not at all in that God whose name is Mercy and whose nature is love.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:15: heart: Psa 119:70
ears: Zac 7:11; Joh 8:43, Joh 8:44; Act 7:57; Ti2 4:4; Heb 5:11
their eyes: Isa 29:10-12, Isa 44:20; Th2 2:10, Th2 2:11
and should be: Act 3:19; Ti2 2:25, Ti2 2:26; Heb 6:4-6
and I: Isa 57:18; Jer 3:22, Jer 17:14, Jer 33:6; Hos 14:4; Mal 4:2; Mar 4:12; Rev 22:2
John Gill
13:15 For this people's heart is waxed gross, Or fat, become stupid and sottish, and without understanding; and so incapable of taking in the true sense and meaning of what they saw with their eyes, and heard with their ears; for they had their outward senses of hearing and seeing, and yet their intellectual powers were stupefied.
And their ears are dull of hearing, and their eyes they have closed; which is expressive of the blindness and hardness, which were partly brought upon themselves by their own wilfulness and obstinacy, against such clear evidence as arose from the doctrine and miracles of Christ; and partly from the righteous judgment of God, giving them up, for their perverseness, to judicial blindness and obduracy; Jn 12:40 and are in the prophet ascribed to the ministry of the word; that being despised, was in righteous judgment, the savour of death unto death, unto them; and they under it, as clay, under the influence of the sun, grew harder and harder by it, stopping their ears, and shutting their eyes against it:
lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart: which may be understood either of God's intention, and view, in giving them up to judicial blindness, and hardness of heart, under such miracles, and such a ministry, as a punishment for their wilful contempt of them; that so they might never have any true sight, hearing, and understanding of these things, and be turned from the evil of their ways, have repentance unto life, and remission of sins; which seems to be the sense of the other evangelists, Mk 4:12 or, as if these people purposely stupefied themselves, stopped their ears, and pulled away the shoulder, and wilfully shut their eyes; fearing they should receive some conviction, light, and knowledge,
and be converted by the power and grace of God:
and I should heal them; or, as in Mark, "and their sins should be forgiven them"; for healing of diseases, and forgiveness of sins, are, in Scripture language, one and the same thing; and this sense of the phrase here, is justified by the Chaldee paraphrase, which renders it, , "and they be forgiven", or "it be forgiven them", and by a Jewish commentator on the place; who interprets healing, of the healing of the soul, and adds , "and this is pardon" (m).
(m) R. David Kimchi in loc.
13:1613:16: Բայց ձեր երանի՛ է աչացդ՝ զի տեսանեն, եւ ակընջաց ձերոց՝ զի լսեն։
16 Բայց երանի՜ է ձեր աչքերին, որ տեսնում են, ու ձեր ականջներին, որ լսում են
16 Բայց երանի՜ է ձեր աչքերուն, որոնք կը տեսնեն ու ձեր ականջներուն, որոնք կը լսեն,
Բայց ձեր երանի է աչացդ զի տեսանեն, եւ ականջաց ձերոց` զի լսեն:

13:16: Բայց ձեր երանի՛ է աչացդ՝ զի տեսանեն, եւ ակընջաց ձերոց՝ զի լսեն։
16 Բայց երանի՜ է ձեր աչքերին, որ տեսնում են, ու ձեր ականջներին, որ լսում են
16 Բայց երանի՜ է ձեր աչքերուն, որոնք կը տեսնեն ու ձեր ականջներուն, որոնք կը լսեն,
zohrab-1805▾ eastern-1994▾ western am▾
13:1616: Ваши же блаженны очи, что видят, и уши ваши, что слышат,
13:16  ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ ὅτι βλέπουσιν, καὶ τὰ ὦτα ὑμῶν ὅτι ἀκούουσιν.
13:16. ὑμῶν (Of-ye) δὲ (moreover) μακάριοι ( bless-belonged ) οἱ (the-ones) ὀφθαλμοὶ (eyes) ὅτι (to-which-a-one) βλέπουσιν, (they-vieweth,"καὶ (and) τὰ (the-ones) ὦτα (ears) [ὑμῶν] "[of-ye]"ὅτι (to-which-a-one) ἀκούουσιν. (they-heareth)
13:16. vestri autem beati oculi quia vident et aures vestrae quia audiuntBut blessed are your eyes, because they see, and your ears, because they hear.
16. But blessed are your eyes, for they see; and your ears, for they hear.
13:16. But blessed are your eyes, because they see, and your ears, because they hear.
13:16. But blessed [are] your eyes, for they see: and your ears, for they hear.
But blessed [are] your eyes, for they see: and your ears, for they hear:

16: Ваши же блаженны очи, что видят, и уши ваши, что слышат,
13:16  ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ ὅτι βλέπουσιν, καὶ τὰ ὦτα ὑμῶν ὅτι ἀκούουσιν.
13:16. vestri autem beati oculi quia vident et aures vestrae quia audiunt
But blessed are your eyes, because they see, and your ears, because they hear.
13:16. But blessed are your eyes, because they see, and your ears, because they hear.
13:16. But blessed [are] your eyes, for they see: and your ears, for they hear.
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
16 (Лк X:23 — в иной связи и измененной форме выражения). Изречение это было, вероятно, повторено. Члены тела здесь вместо лиц, т. е. вместо: вы блаженны, что видите и проч.
Adam Clarke: Commentary on the Bible - 1831
13:16: But blessed are your eyes - Ye improve the light which God has given you; and you receive an increase of heavenly wisdom by every miracle and by every sermon.
Albert Barnes: Notes on the Bible - 1834
13:16
Blessed are your eyes ... - That is, you are happy that you are permitted to see truth which they will not see.
You are permitted to understand the spiritual meaning of the parables, and in some degree the plan of salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:16: Mat 5:3-11, Mat 16:17; Luk 2:29, Luk 2:30, Luk 10:23, Luk 10:24; Joh 20:29; Act 26:18; Co2 4:6; Eph 1:17, Eph 1:18
Geneva 1599
13:16 (3) But blessed [are] your eyes, for they see: and your ears, for they hear.
(3) The condition of the Church under and since Christ, is better than it was in the time of the fathers under the law.
John Gill
13:16 But blessed are your eyes, for they see,.... Which is to be understood both of corporal and intellectual sight: it was their happiness to see Christ in the flesh, and converse with him in person, be eyewitnesses of his majesty, and see with their own eyes the miracles performed by him, the proofs and attestations of those doctrines they were to publish to all the world; and it was still their greater happiness, that they saw his glory, as the glory of the only begotten of the Father, full of grace and truth: many saw him in the flesh, as they did, with their bodily eyes, but saw no beauty, nor comeliness in him, nothing amiable and desirable in him; but these saw his personal and transcendent glories, as the Son of God, his fulness as mediator, his suitableness as a Saviour and Redeemer, and all the characters of the Messiah in him; and so believed, and were sure that he was the Christ, the Son of the living God: they saw Christ, not in the promise, as Abraham, and other patriarchs did; nor through types and shadows, as the saints of the Old Testament did; to them it was given to know and understand the mysteries of grace, respecting the person, offices, obedience, sufferings, and death of Christ.
And your ears, for they hear. This also must be understood of corporal and intellectual hearing, another branch of their present happiness. They heard the words of truth from the lips of that great prophet Moses said should rise up among them, like unto him, whom they should hear: they heard, with their own ears, a voice from heaven, declaring him to be the beloved Son of God, in whom he was well pleased. They heard the Gospel preached by him, not only so as to be affected with it, and give their assent to it, but also to understand it spiritually, and experimentally, and to bring forth the fruit of it; and so were that sort of hearers, signified by the good ground in the parable Christ had just delivered. The forms of speech, in which the happiness of the disciples is here expressed, seem to be in common use with the Jews, when they would extol the peculiar attainments of a man, especially in matters of wisdom, knowledge, and understanding. Thus, it being told R. Jochanan ben Zaccai of some persons that had expounded the work of Mercavah, that is, the beginning of Ezekiel's prophecy, and the mysterious passages in it, and what befell them, expressed himself thus concerning them (n);
"blessed are you, and blessed are your children, , "and blessed are the eyes that so see".''
And elsewhere (o) mention being made of a book of secrets delivered to Solomon, and which he had understanding of, it is said,
, "blessed is the eye that sees, and the ear that hears", and the heart that understands, and causes to understand, the wisdom of it.''
(n) T. Bab. Chagiga, fol. 14. 2. (o) Sepher Raziel, fol. 34. 1.
John Wesley
13:16 But blessed are your eyes - For you both see and understand. You know how to prize the light which is given you. Lk 10:23.
Robert Jamieson, A. R. Fausset and David Brown
13:16 But blessed are your eyes, for they see; and your cars, for they hear--that is, "Happy ye, whose eyes and ears, voluntarily and gladly opened, are drinking in the light divine."
13:1713:17: Ամէն ասե՛մ ձեզ. զի բազում մարգարէք եւ արդարք ցանկացան տեսանել զոր տեսանէքդ՝ եւ ո՛չ տեսին, եւ լսել զոր լսէքդ՝ եւ ո՛չ լուան։
17 Ճշմարիտ եմ ասում ձեզ, որ շատ մարգարէներ ու արդարներ ցանկացան տեսնել, ինչ որ դուք տեսնում էք, բայց չտեսան, եւ լսել՝ ինչ որ դուք լսում էք, բայց չլսեցին»:
17 Քանզի ճշմարիտ կ’ըսեմ ձեզի, թէ շատ մարգարէներ եւ արդարներ փափաքեցան ձեր տեսածները տեսնել ու չտեսան եւ ձեր լսածները լսել՝ ու չլսեցին»։
Ամէն ասեմ ձեզ, զի բազում մարգարէք եւ արդարք ցանկացան տեսանել զոր տեսանէքդ` եւ ոչ տեսին, եւ լսել զոր լսէքդ` եւ ոչ լուան:

13:17: Ամէն ասե՛մ ձեզ. զի բազում մարգարէք եւ արդարք ցանկացան տեսանել զոր տեսանէքդ՝ եւ ո՛չ տեսին, եւ լսել զոր լսէքդ՝ եւ ո՛չ լուան։
17 Ճշմարիտ եմ ասում ձեզ, որ շատ մարգարէներ ու արդարներ ցանկացան տեսնել, ինչ որ դուք տեսնում էք, բայց չտեսան, եւ լսել՝ ինչ որ դուք լսում էք, բայց չլսեցին»:
17 Քանզի ճշմարիտ կ’ըսեմ ձեզի, թէ շատ մարգարէներ եւ արդարներ փափաքեցան ձեր տեսածները տեսնել ու չտեսան եւ ձեր լսածները լսել՝ ու չլսեցին»։
zohrab-1805▾ eastern-1994▾ western am▾
13:1717: ибо истинно говорю вам, что многие пророки и праведники желали видеть, что вы видите, и не видели, и слышать, что вы слышите, и не слышали.
13:17  ἀμὴν γὰρ λέγω ὑμῖν ὅτι πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε καὶ οὐκ εἶδαν, καὶ ἀκοῦσαι ἃ ἀκούετε καὶ οὐκ ἤκουσαν.
13:17. ἀμὴν (Amen) γὰρ (therefore) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) πολλοὶ ( much ) προφῆται (declarers-before) καὶ (and) δίκαιοι ( course-belonged ) ἐπεθύμησαν (they-passioned-upon-unto) ἰδεῖν (to-have-had-seen) ἃ ( to-which ) βλέπετε (ye-view) καὶ (and) οὐκ (not) εἶδαν, (they-saw,"καὶ (and) ἀκοῦσαι (to-have-heard) ἃ ( to-which ) ἀκούετε (ye-hear) καὶ (and) οὐκ (not) ἤκουσαν. (they-heard)
13:17. amen quippe dico vobis quia multi prophetae et iusti cupierunt videre quae videtis et non viderunt et audire quae auditis et non audieruntFor, amen, I say to you, many prophets and just men have desired to see the things that you see, and have not seen them: and to hear the things that you hear and have not heard them.
17. For verily I say unto you, that many prophets and righteous men desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not.
13:17. Amen I say to you, certainly, that many of the prophets and the just desired to see what you see, and yet they did not see it, and to hear what you hear, and yet they did not hear it.
13:17. For verily I say unto you, That many prophets and righteous [men] have desired to see [those things] which ye see, and have not seen [them]; and to hear [those things] which ye hear, and have not heard [them].
For verily I say unto you, That many prophets and righteous [men] have desired to see [those things] which ye see, and have not seen [them]; and to hear [those things] which ye hear, and have not heard:

17: ибо истинно говорю вам, что многие пророки и праведники желали видеть, что вы видите, и не видели, и слышать, что вы слышите, и не слышали.
13:17  ἀμὴν γὰρ λέγω ὑμῖν ὅτι πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε καὶ οὐκ εἶδαν, καὶ ἀκοῦσαι ἃ ἀκούετε καὶ οὐκ ἤκουσαν.
13:17. amen quippe dico vobis quia multi prophetae et iusti cupierunt videre quae videtis et non viderunt et audire quae auditis et non audierunt
For, amen, I say to you, many prophets and just men have desired to see the things that you see, and have not seen them: and to hear the things that you hear and have not heard them.
13:17. Amen I say to you, certainly, that many of the prophets and the just desired to see what you see, and yet they did not see it, and to hear what you hear, and yet they did not hear it.
13:17. For verily I say unto you, That many prophets and righteous [men] have desired to see [those things] which ye see, and have not seen [them]; and to hear [those things] which ye hear, and have not heard [them].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17 (Лк X:24). Здесь разумеются вообще пророки, которые возвещали о Грядущем Избавителе и, конечно, сами желали Его видеть. Хорошее объяснение этого стиха у Иеронима: «здесь, по-видимому, содержится противоположное тому, о чем говорится в другом месте. Авраам, отец ваш, рад был увидеть день Мой; и увидел, и возрадовался. Но Иисус Христос не сказал, что желали видеть то, что вы видите, все праведники и пророки, а многие. Между многими могло случиться, что одни видели, а другие не видели, хотя это место и опасно толковать в том смысл, что между заслугами святых существует как бы некоторое различие. И так Авраам видел гадательно, но не видел лицом к лицу. Вы же вблизи видите и имеете вашего Господа». Ср. Евр XI:13, 39.
Adam Clarke: Commentary on the Bible - 1831
13:17: Many prophets and righteous men - These lived by and died in the faith of the promised Messiah: the fullness of the time was not then come for his manifestation in the flesh. See also on Mat 13:11 (note).
Albert Barnes: Notes on the Bible - 1834
13:17
Many prophets and righteous men ... - They wished to see the times of the Messiah.
They looked to it as a time when the hopes of the world would be fulfilled, and when the righteous would be happy, Joh 8:56. "Abraham rejoiced to see my day, and he saw it and was glad." Compare also Pe1 1:10-12; Heb 11:13. So Isaiah and the prophets looked forward to the coming of the Messiah as the consummation of their wishes and the end of the prophecies, Rev 19:10. The object always dearest to the hearts of all righteous people is to witness the coming and advancement of the kingdom of Christ. Compare Rev 22:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:17: That many: Luk 10:24; Joh 8:56; Eph 3:5, Eph 3:6; Heb 11:13, Heb 11:39, Heb 11:40; Pe1 1:10-12
John Gill
13:17 For verily I say unto you,.... This is added for the further confirmation of what is before said, concerning the happiness of the disciples, in seeing and hearing what they did:
that many prophets, and righteous men; Luke says, Lk 10:24 "kings"
have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them. To see Christ in the flesh, and have a clearer insight into the knowledge of the mysteries of grace, were things very desirable to men of the highest class in church and state, and of the best characters, such as Abraham, Jn 8:56. Jacob, Gen 49:18. David, Ps 14:7. Solomon, and the church in his time, Song 8:1. Isaiah, and the saints with him, Is 25:9 with many others. These indeed had a sight of Christ, but a very distant one; they saw him afar off in the promises and prophecies of him; and not very clearly, but through dark types and cloudy sacrifices; whereas the disciples saw him in person, heard him preach, took in the evidence of his miracles, and felt the power of his doctrines, and spiritually and savingly understood them. A way of speaking, somewhat like this, stands in the Talmud (p);
"Many have watched to expound in Mercavah (the beginning of Ezekiel's prophecy), , "and have not seen it all their days".''
(p) T. Bab. Megilla, fol. 24. 2.
Robert Jamieson, A. R. Fausset and David Brown
13:17 For verily I say unto you, That many prophets and righteous men have desired--rather, "coveted."
to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them--Not only were the disciples blessed above the blinded just spoken of, but favored above the most honored and the best that lived under the old economy, who had but glimpses of the things of the new kingdom, just sufficient to kindle in them desires not to be fulfilled to any in their day. In Lk 10:23-24, where the same saying is repeated on the return of the Seventy--the words, instead of "many prophets and righteous men," are "many prophets and kings"; for several of the Old Testament saints were kings.
Second and Seventh Parables or First Pair:
THE WHEAT AND THE TARES, and THE GOOD AND BAD FISH (Mt 13:24-30, Mt 13:36-43, Mt 13:47-50).
The subject of both these parables--which teach the same truth, with a slight diversity of aspect--is: THE MIXED CHARACTER OF THE KINGDOM IN ITS PRESENT STATE, AND THE FINAL ABSOLUTE SEPARATION OF THE TWO CLASSES.
The Tares and the Wheat (Mt 13:24-30, Mt 13:36-43).
13:1813:18: Եւ արդ՝ լուարո՛ւք դուք զառակ սերմանացանին[236]։ [236] Ոմանք. Սերմնացանին։
18 «Եւ արդ, լսեցէ՛ք դուք սերմնացանի առակը
18 «Հիմա դուք սերմ ցանողին առակը լսեցէք։
Եւ արդ լուարուք դուք զառակ սերմանացանին:

13:18: Եւ արդ՝ լուարո՛ւք դուք զառակ սերմանացանին[236]։
[236] Ոմանք. Սերմնացանին։
18 «Եւ արդ, լսեցէ՛ք դուք սերմնացանի առակը
18 «Հիմա դուք սերմ ցանողին առակը լսեցէք։
zohrab-1805▾ eastern-1994▾ western am▾
13:1818: Вы же выслушайте [значение] притчи о сеятеле:
13:18  ὑμεῖς οὗν ἀκούσατε τὴν παραβολὴν τοῦ σπείραντος.
13:18. Ὑμεῖς (Ye) οὖν (accordingly) ἀκούσατε (ye-should-have-heard) τὴν (to-the-one) παραβολὴν (to-a-casting-beside) τοῦ (of-the-one) σπείραντος. (of-having-whorled)
13:18. vos ergo audite parabolam seminantisHear you therefore the parable of the sower.
18. Hear then ye the parable of the sower.
13:18. Listen, then, to the parable of the sower.
13:18. Hear ye therefore the parable of the sower.
Hear ye therefore the parable of the sower:

18: Вы же выслушайте [значение] притчи о сеятеле:
13:18  ὑμεῖς οὗν ἀκούσατε τὴν παραβολὴν τοῦ σπείραντος.
13:18. vos ergo audite parabolam seminantis
Hear you therefore the parable of the sower.
13:18. Listen, then, to the parable of the sower.
13:18. Hear ye therefore the parable of the sower.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18 (Мк IV:13; Лк VIII:11). Буквально, итак вы выслушайте притчу сеятеля. В подлиннике нет слова «значение», и оно в русском переводе подчеркнуто. От вставки этого слова реальный смысл стиха не изменяется.
Albert Barnes: Notes on the Bible - 1834
13:18: See also Mar 4:13-20; Luk 8:11-15. "Hear ye, therefore, the parable of the sower." That is, hear the "explanation" or the "spiritual meaning" of the narrative given before. Mark adds Mar 4:13, "Know ye not this parable? And how, then, shall ye know all parables?" By which it seems that the Saviour regarded this as one of the simplest and plainest of the parables, and gave an explanation of it that they might understand the general principles of interpreting others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:18: Mat 13:11, Mat 13:12; Mar 4:14-20
John Gill
13:18 Hear ye therefore the parable of the sower. That is, the interpretation of the parable; for they had heard the parable before, and had desired an explanation of it; which, though not mentioned by Matthew, is, by the other evangelists, Mk 4:10, Lk 8:9 and since it was given to them to know the mysteries of the kingdom of heaven, therefore Christ calls upon them to attend unto, and hear, so as to understand the spiritual meaning of this parable. Mark relates, that he moreover said to his disciples at this time, "know ye not this parable?" Do ye not understand the meaning of it, so easy to be taken in? them as it were reproving for their dulness of hearing, notwithstanding the grace given them, and the advantages they enjoyed: "how then will ye know all parables?" all that he had delivered, or was about to deliver at this time, or should hereafter; which were of more difficult interpretation, and not so easy to be understood as this.
13:1913:19: Յամենայնէ՝ որ լսէ զբանն արքայութեան՝ եւ ո՛չ ա՛ռնու ՚ի միտ, գա՛յ չարն՝ եւ յափշտակէ՛ զսերմանեալն ՚ի սիրտ նորա. ա՛յն է՝ որ առ ճանապարհաւն սերմանեցա՛ւ[237]։ [237] Ոսկան. Ամենայն որ լսէ։
19 ամէն մէկից, ով լսում է արքայութեան խօսքը եւ չի հասկանում, չարը գալիս է եւ յափշտակում նրա սրտում սերմանուածը. դա այն է, որ ճանապարհի եզերքին սերմանուեց
19 Ամէն ով որ թագաւորութեան խօսքը կը լսէ ու միտք չ’առներ, չարը կու գայ ու անոր սրտին մէջ ցանուածը կը յափշտակէ։ Ասիկա այն է որ ճամբուն քով ցանուեցաւ։
Յամենայնէ որ լսէ զբանն արքայութեան եւ ոչ առնու ի միտ, գայ չարն եւ յափշտակէ զսերմանեալն ի սիրտ նորա. այն է որ առ ճանապարհաւն սերմանեցաւ:

13:19: Յամենայնէ՝ որ լսէ զբանն արքայութեան՝ եւ ո՛չ ա՛ռնու ՚ի միտ, գա՛յ չարն՝ եւ յափշտակէ՛ զսերմանեալն ՚ի սիրտ նորա. ա՛յն է՝ որ առ ճանապարհաւն սերմանեցա՛ւ[237]։
[237] Ոսկան. Ամենայն որ լսէ։
19 ամէն մէկից, ով լսում է արքայութեան խօսքը եւ չի հասկանում, չարը գալիս է եւ յափշտակում նրա սրտում սերմանուածը. դա այն է, որ ճանապարհի եզերքին սերմանուեց
19 Ամէն ով որ թագաւորութեան խօսքը կը լսէ ու միտք չ’առներ, չարը կու գայ ու անոր սրտին մէջ ցանուածը կը յափշտակէ։ Ասիկա այն է որ ճամբուն քով ցանուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1919: ко всякому, слушающему слово о Царствии и не разумеющему, приходит лукавый и похищает посеянное в сердце его--вот кого означает посеянное при дороге.
13:19  παντὸς ἀκούοντος τὸν λόγον τῆς βασιλείας καὶ μὴ συνιέντος, ἔρχεται ὁ πονηρὸς καὶ ἁρπάζει τὸ ἐσπαρμένον ἐν τῇ καρδίᾳ αὐτοῦ· οὖτός ἐστιν ὁ παρὰ τὴν ὁδὸν σπαρείς.
13:19. Παντὸς (Of-all) ἀκούοντος (of-hearing) τὸν (to-the-one) λόγον (to-a-forthee) τῆς (of-the-one) βασιλείας (of-a-ruling-of) καὶ (and) μὴ (lest) συνιέντος, (of-sending-together," ἔρχεται ( it-cometh ,"ὁ (the-one) πονηρὸς (en-necessitated,"καὶ (and) ἁρπάζει (it-snatcheth-to) τὸ (to-the-one) ἐσπαρμένον (to-having-had-come-to-be-whorled) ἐν (in) τῇ (unto-the-one) καρδίᾳ (unto-a-heart) αὐτοῦ: (of-it) οὗτός (the-one-this) ἐστιν (it-be) ὁ (the-one) παρὰ (beside) τὴν (to-the-one) ὁδὸν (to-a-way) σπαρείς. (having-had-been-whorled)
13:19. omnis qui audit verbum regni et non intellegit venit malus et rapit quod seminatum est in corde eius hic est qui secus viam seminatus estWhen any one heareth the word of the kingdom, and understandeth it not, there cometh the wicked one, and catcheth away that which was sown in his heart: this is he that received the seed by the way side.
19. When any one heareth the word of the kingdom, and understandeth it not, cometh the evil , and snatcheth away that which hath been sown in his heart. This is he that was sown by the way side.
13:19. With anyone who hears the word of the kingdom and does not understand it, evil comes and carries away what was sown in his heart. This is he who received the seed by the side of the road.
13:19. When any one heareth the word of the kingdom, and understandeth [it] not, then cometh the wicked [one], and catcheth away that which was sown in his heart. This is he which received seed by the way side.
When any one heareth the word of the kingdom, and understandeth [it] not, then cometh the wicked [one], and catcheth away that which was sown in his heart. This is he which received seed by the way side:

19: ко всякому, слушающему слово о Царствии и не разумеющему, приходит лукавый и похищает посеянное в сердце его--вот кого означает посеянное при дороге.
13:19  παντὸς ἀκούοντος τὸν λόγον τῆς βασιλείας καὶ μὴ συνιέντος, ἔρχεται ὁ πονηρὸς καὶ ἁρπάζει τὸ ἐσπαρμένον ἐν τῇ καρδίᾳ αὐτοῦ· οὖτός ἐστιν ὁ παρὰ τὴν ὁδὸν σπαρείς.
13:19. omnis qui audit verbum regni et non intellegit venit malus et rapit quod seminatum est in corde eius hic est qui secus viam seminatus est
When any one heareth the word of the kingdom, and understandeth it not, there cometh the wicked one, and catcheth away that which was sown in his heart: this is he that received the seed by the way side.
13:19. With anyone who hears the word of the kingdom and does not understand it, evil comes and carries away what was sown in his heart. This is he who received the seed by the side of the road.
13:19. When any one heareth the word of the kingdom, and understandeth [it] not, then cometh the wicked [one], and catcheth away that which was sown in his heart. This is he which received seed by the way side.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19 (Мк IV:15; Лк VIII:12). У Матфея пропущено то, что сказано у Мк IV:14; Лк VIII:11 (вторая половина стиха). Изложение речи Спасителя у всех синоптиков разное. Буквально у Матфея: всякого, слушающего слово царствия и не разумеющего, приходит и проч. Такую речь называют анаколуфом (непоследовательною), и она употреблена здесь ради большей выразительности. Речь без анаколуфа была бы такова: лукавый приходит и похищает посеянное в сердце всякого, слушающего слово о царстве и не разумевающего. Далее в русском переводе: «вот кого означает посеянное на дороге» представляет из себя отступление от образа, потому что не человек, а семя сеется. Русский перевод, впрочем, точно выражает смысл греческой речи, где: outoV estin o para thn opireiV. Но вместо слов: «этот есть при дороге посеянный» должно было бы быть: вот то, что посеяно при дороге, или: такова земля при дороге, на которую посеяно. То же и в следующих стихах. Но такие явления обычны в восточной речи. Пробовали избежать затруднения тем, что относили слово outoV к logoV. Но такое объяснение не согласуется со ст. 20, 22, 23. Смысл речи, однако, ясен. Семя одно и то же везде и для всех, но семя не вырастает без земли, и земля не рождает без семени; рост или гибель семени бывает следствием удобства или неудобства земли. Следует заметить, что во всем этом объяснении Христа Своей притчи прежняя приточная речь повсюду повторяется с объяснительными добавлениями.
Adam Clarke: Commentary on the Bible - 1831
13:19: When any one heareth the word of the kingdom - Viz. the preaching of the Gospel of Christ.
And understandeth it not - Μη συνιεντος, perhaps more properly, regardeth it not, does not lay his heart to it.
The wicked one - Ο πονηρος, from πονος, labor, toil, he who distresses and torments the soul. Mark, Mar 4:15, calls him ὁ σατανας, the adversary or opposer, because he resists men in all their purposes of amendment, and, to the utmost of his power opposes, in order to frustrate, the influences of Divine grace upon the heart. In the parallel place in Luke, Luk 8:12, he is called ὁ διαβολος, the devil, from διαβαλλειν, to shoot, or dart through. In allusion to this meaning of the name, St. Paul, Eph 6:16, speaks of the fiery Darts of the wicked one. It is worthy of remark, that the three evangelists should use each a different appellative of this mortal enemy of mankind; probably to show that the devil, with all his powers and properties, opposes every thing that tends to the salvation of the soul.
Catcheth away - Makes the utmost haste to pick up the good seed, lest it should take root in the heart.
A careless inattentive hearer is compared to the way side - his heart is an open road, where evil affections, and foolish and hurtful desires, continually pass and repass, without either notice or restraint. "A heart where Satan has" (as one terms it) "ingress, egress, regress, and progress: in a word, the devil's thoroughfare."
Albert Barnes: Notes on the Bible - 1834
13:19
When any one heareth ... - The seed represents the word of God communicated in any manner to the minds of people - by the Scriptures, by preaching, by acts of Providence, or by the direct influences of the Holy Spirit.
Then cometh the wicked one - That is, Satan Mar 4:15, or the devil Luk 8:12 - the one eminently "wicked," the accuser, the tempter.
He is represented by the fowls that came and picked up the seed by the way-side. The gospel is preached to people hardened in sin. It makes no impression. It lies like seed on the "hard path;" it is easily taken away, and never suffered to take root.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:19: the word: Mat 4:23; Luk 8:11-15, Luk 9:2, Luk 10:9; Act 20:25, Act 28:23; Rom 14:17; Co2 4:2, Co2 4:3; Eph 3:8
and understandeth: Pro 1:7, Pro 1:20-22, Pro 2:1-6, Pro 17:16, Pro 18:1, Pro 18:2; Joh 3:19, Joh 3:20, Joh 8:43, Joh 18:38; Act 17:32, Act 18:15, Act 24:25, Act 24:26, Act 25:19, Act 25:20, Act 26:31, Act 26:32; Rom 1:28, Rom 2:8; Th2 2:12; Heb 2:1; Jo1 5:20
the wicked: Mat 13:38; Mar 4:15; Luk 8:12; Jo1 2:13, Jo1 2:14, Jo1 3:12, Jo1 5:18
This: Mat 13:4
Geneva 1599
13:19 When any one heareth the word of the kingdom, and understandeth [it] not, then cometh the wicked [one], and catcheth away that which was sown in his (a) heart. This is he which received seed by the way side.
(a) Though there is mention made of the heart, yet this sowing is referred to as hearing without understanding. For whether the seed is received in the heart or not, yet he that sows, sows to the heart.
John Gill
13:19 When anyone heareth the word of the kingdom,.... Hence it appears, that by the "seed" in the parable is meant the Gospel, called the "word of the kingdom": because it treats of the king Messiah, of his person, office, and grace; and of his kingdom, and the administration of it by him, under the present dispensation; of the kingdom of grace saints enjoy now, and of the kingdom of heaven they shall enter into hereafter, through the grace and righteousness of Christ. Now such a hearer of this word is here described, who hears it accidentally, and only externally; hears the sound of it with his ears,
and understandeth it not with his heart. He is one that is careless and inattentive, negligent and forgetful; has some slight notions of things as he hears, but these pass away as they come; his affections are not at all touched, nor his judgment informed by them, but remains as stupid, and as unconcerned as ever; his heart is not opened to attend to, and receive the word, but continues hard and obdurate; and is like the common and beaten road, that is trodden down by everyone, and is not susceptible of the seed, that falls upon it.
Then cometh the wicked one, Satan, the devil, Mk 4:15 who is, by way of eminency, so called, being the first creature that became wicked, and the worst that is so; who is entirely and immutably wicked; whose whole work and employment lies in wickedness; and who, was the original cause of the wickedness that is among men, and which he is continually instigating and promoting: so the Jews frequently call (q) Samael, by whom they mean the devil, Samael, "the wicked". This evil spirit, as soon as ever he observes one hearing the word, especially that has not been used to attend, comes immediately, and, as he is hearing,
catcheth away that which is sown in his heart: not the grace of God, which being once implanted in the heart, can never be taken away by Satan; but the word which was sown, not in his understanding, in a spiritual sense, nor even in his affections, so as to love it, delight, and take pleasure in it; much less in his heart, so as to become the engrafted word able to save, or so as to believe in it, and in Christ revealed by it; but in his memory, and that but very slightly neither; for the heart sometimes means the memory; see Lk 2:51. Besides, the word only fell "upon", not "into" his heart, as into the good ground, as the metaphor in the parable shows; and it made no impression, nor was it inwardly received, but as soon as ever dropped, was "catched" away by the enemy; not by frightening him out of it, by persecution, as the stony ground hearer; nor by filling the mind with worldly cares, as the thorny ground hearer; but by various suggestions and temptations, darting in thoughts, presenting objects, and so diverted his mind from the word, and fixed his attention elsewhere; which is done at once, at an unawares, secretly, and without any notice of the person himself; so that the word is entirely lost to him, and he does not so much as remember the least thing he has been hearing:
this is he which receiveth the seed by the way side; such an hearer is comparable to such ground, on whom the word has no more effect, than seed sown upon a common beaten path.
(q) Sepher Bahir apud Zohar in Gen. fol. 27. 2. Debarim Rabba, fol. 145. 3.
John Wesley
13:19 When any one heareth the word, and considereth it not - The first and most general cause of unfruitfulness. The wicked one cometh - Either inwardly; filling the mind with thoughts of other things; or by his agent. Such are all they that introduce other subjects, when men should be considering what they have heard.
13:2013:20: Եւ որ յապառաժին սերմանեցաւ՝ ա՛յն է, որ իբրեւ լսէ զբանն, եւ վաղվաղակի խնդութեամբ ընդունի զնա[238]։ [238] Յոմանս պակասի. Ընդունի զնա։
20 Եւ որ ապառաժի վրայ սերմանուեց, այն է, որ երբ լսում է խօսքը, իսկոյն ուրախութեամբ էլ ընդունում է այն
20 Ապառաժուտ տեղերու վրայ ցանուածը այն է որ երբ լսէ խօսքը, շուտ մը ուրախութեամբ կ’ընդունի զանիկա։
Եւ որ յապառաժին սերմանեցաւ` այն է, որ իբրեւ լսէ զբանն, եւ վաղվաղակի խնդութեամբ ընդունի զնա:

13:20: Եւ որ յապառաժին սերմանեցաւ՝ ա՛յն է, որ իբրեւ լսէ զբանն, եւ վաղվաղակի խնդութեամբ ընդունի զնա[238]։
[238] Յոմանս պակասի. Ընդունի զնա։
20 Եւ որ ապառաժի վրայ սերմանուեց, այն է, որ երբ լսում է խօսքը, իսկոյն ուրախութեամբ էլ ընդունում է այն
20 Ապառաժուտ տեղերու վրայ ցանուածը այն է որ երբ լսէ խօսքը, շուտ մը ուրախութեամբ կ’ընդունի զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
13:2020: А посеянное на каменистых местах означает того, кто слышит слово и тотчас с радостью принимает его;
13:20  ὁ δὲ ἐπὶ τὰ πετρώδη σπαρείς, οὖτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ εὐθὺς μετὰ χαρᾶς λαμβάνων αὐτόν·
13:20. ὁ (The-one) δὲ (moreover) ἐπὶ (upon) τὰ (to-the-ones) πετρώδη ( to-rockiness-seen ) σπαρείς, (having-had-been-whorled,"οὗτός (the-one-this) ἐστιν (it-be) ὁ (the-one) τὸν (to-the-one) λόγον (to-a-forthee) ἀκούων (hearing) καὶ (and) εὐθὺς (straight) μετὰ (with) χαρᾶς (of-a-joy) λαμβάνων (taking) αὐτόν: (to-it)
13:20. qui autem supra petrosa seminatus est hic est qui verbum audit et continuo cum gaudio accipit illudAnd he that received the seed upon stony ground, is he that heareth the word, and immediately receiveth it with joy.
20. And he that was sown upon the rocky places, this is he that heareth the word, and straightway with joy receiveth it;
13:20. Then whoever has received the seed upon a rocky place, this is one who hears the word and promptly accepts it with joy.
13:20. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it;
But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it:

20: А посеянное на каменистых местах означает того, кто слышит слово и тотчас с радостью принимает его;
13:20  ὁ δὲ ἐπὶ τὰ πετρώδη σπαρείς, οὖτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ εὐθὺς μετὰ χαρᾶς λαμβάνων αὐτόν·
13:20. qui autem supra petrosa seminatus est hic est qui verbum audit et continuo cum gaudio accipit illud
And he that received the seed upon stony ground, is he that heareth the word, and immediately receiveth it with joy.
13:20. Then whoever has received the seed upon a rocky place, this is one who hears the word and promptly accepts it with joy.
13:20. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
13:20: But he that received the seed into stony places - is he - That is, is a fit emblem of that man who, hearing the Gospel, is affected with its beauty and excellency, and immediately receiveth it with joy - is glad to hear what God has done to make man happy.
Albert Barnes: Notes on the Bible - 1834
13:20 , Mat 13:21
But he that received the seed into stony places - Jesus explains this as denoting those who hear the gospel; who are caught with it as something new or pleasing; who profess to be greatly delighted with it, and who are full of zeal for it.
Yet they have no root in themselves. They are not true Christians. Their hearts are not changed. They have not seen their guilt and danger, and the true excellency of Christ. They are not "really" attached to the gospel; and when they are tried and persecution comes, they fall - as the rootless grain withers before the scorching rays of the noonday sun.
Anon - "Quickly," or "readily."
With joy receiveth it - They are under deep distress for sin; they are apprehensive of danger; they hear the offer of mercy, and they seem to themselves to embrace the gospel. It offers them peace, pardon, salvation, and religion assumes for a time a lovely aspect. They imagine that they are pardoned, and they have a temporary peace and joy. Their anxieties subside. Their fears are gone. They are for a time happy. "The mere subsiding of anxious feeling from any cause will make the mind for a time happy." They have only to imagine, therefore, that their sins are forgiven, to produce a certain kind of peace and joy. But there is no ground of permanent joy, as there is in true pardon, and soon their joy subsides, and all evidence of piety disappears. There is no strength of principle to resist temptation; there is no real love of the Saviour; and in times of trial and persecution they show that they have no true religion, and fall away.
By and by - Mark, "Immediately." That is, it soon occurs, or this is an effect which may be expected soon to follow.
Is offended - Stumbles or falls, for this is the meaning of the word "offend" in the New Testament. See the notes at Mat 5:29. Persecution and trial are placed in his path, and he falls as he would over a "stumbling-block." He has no strength of principle - no real confidence in God - no true religion. Mere excited animal feeling is all that he ever had, and that is not sufficient to sustain him when the trial comes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:20: received: Mat 13:5, Mat 13:6
anon: Sa1 11:13-15; Ch2 24:2, Ch2 24:6, Ch2 24:14; Psa 78:34-37, Psa 106:12, Psa 106:13; Isa 58:2; Eze 33:31, Eze 33:32; Mar 4:16, Mar 4:17, Mar 6:20; Joh 5:35; Act 8:13; Gal 4:14, Gal 4:15
John Gill
13:20 But he that receiveth the seed into stony places,.... Such a hearer, who is like to the stony ground on which the seed fell, is one that is not an accidental hearer of the word, as the former, but a settled constant hearer of it; and not one that is careless and negligent, but diligent and attentive, and has some understanding of what he hears;
the same is he that heareth the word, and anon with joy receiveth it: he is one that not only constantly attends upon it, but he receives it; he gives an assent to it, he believes in it historically, makes a profession of his faith in it, and holds it for a while, being under some convictions of the truth of it: and having some speculative notions of it, and light in his understanding and judgment in it, he has some flashes of natural affection for it, and delivers some outward expressions of pleasure and delight in it, like Herod, and the hearers of John the Baptist; but has no heart work, and so is like to the rock in stony ground; the natural hardness of his heart continues, it remains unbroken by the word, without any true sense of sin, and repentance for it, and destitute of spiritual life, and of true faith, love, and joy: hence, as his profession is taken up in haste, immediately, upon a flash of affection, and a little head knowledge, it does not last long, nor prove honourable.
John Wesley
13:20 The seed sown on stony places, therefore sprang up soon, because it did not sink deep, Mt 13:5. He receiveth it with joy - Perhaps with transport, with ecstacy: struck with the beauty of truth, and drawn by the preventing grace of God.
13:2113:21: Բայց քանզի ո՛չ ունի արմատս յինքեան, այլ առ ժամանա՛կ մի է. ՚ի լինել նեղութեան եւ հալածանաց վասն բանին՝ վաղվաղակի՛ գայթագղին[239]։ [239] Ոմանք. Վաղվաղակի գայթագղի։
21 Բայց քանի որ ինքն իր մէջ արմատներ չունի, այլ մի որոշ ժամանակի համար է հաւատում, երբ խօսքի համար նեղութիւն եւ հալածանքներ լինեն, իսկոյն սայթաքում ընկնում է
21 Բայց իր մէջ արմատ չունենալով, քիչ ժամանակ կը տեւէ ու երբ նեղութիւն կամ հալածանք ըլլայ խօսքին համար, շուտ մը կը գայթակղի։
Բայց քանզի ոչ ունի արմատս յինքեան այլ առ ժամանակ մի է, ի լինել նեղութեան եւ հալածանաց վասն բանին` վաղվաղակի գայթակղին:

13:21: Բայց քանզի ո՛չ ունի արմատս յինքեան, այլ առ ժամանա՛կ մի է. ՚ի լինել նեղութեան եւ հալածանաց վասն բանին՝ վաղվաղակի՛ գայթագղին[239]։
[239] Ոմանք. Վաղվաղակի գայթագղի։
21 Բայց քանի որ ինքն իր մէջ արմատներ չունի, այլ մի որոշ ժամանակի համար է հաւատում, երբ խօսքի համար նեղութիւն եւ հալածանքներ լինեն, իսկոյն սայթաքում ընկնում է
21 Բայց իր մէջ արմատ չունենալով, քիչ ժամանակ կը տեւէ ու երբ նեղութիւն կամ հալածանք ըլլայ խօսքին համար, շուտ մը կը գայթակղի։
zohrab-1805▾ eastern-1994▾ western am▾
13:2121: но не имеет в себе корня и непостоянен: когда настанет скорбь или гонение за слово, тотчас соблазняется.
13:21  οὐκ ἔχει δὲ ῥίζαν ἐν ἑαυτῶ ἀλλὰ πρόσκαιρός ἐστιν, γενομένης δὲ θλίψεως ἢ διωγμοῦ διὰ τὸν λόγον εὐθὺς σκανδαλίζεται.
13:21. οὐκ (not) ἔχει (it-holdeth) δὲ (moreover) ῥίζαν (to-a-root) ἐν (in) ἑαυτῷ (unto-self,"ἀλλὰ (other) πρόσκαιρός (timed-toward) ἐστιν, (it-be) γενομένης ( of-having-had-became ) δὲ (moreover) θλίψεως (of-a-pressing) ἢ (or) διωγμοῦ (of-a-pursuing-of) διὰ (through) τὸν (to-the-one) λόγον (to-a-forthee) εὐθὺς (straight) σκανδαλίζεται. (it-be-cumbered-to)
13:21. non habet autem in se radicem sed est temporalis facta autem tribulatione et persecutione propter verbum continuo scandalizaturYet hath he not root in himself, but is only for a time: and when there ariseth tribulation and persecution because of the word, he is presently scandalized.
21. yet hath he not root in himself, but endureth for a while; and when tribulation or persecution ariseth because of the word, straightway he stumbleth.
13:21. But he has no root in himself, so it is only for a time; then, when tribulation and persecution occur because of the word, he promptly stumbles.
13:21. Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.
Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended:

21: но не имеет в себе корня и непостоянен: когда настанет скорбь или гонение за слово, тотчас соблазняется.
13:21  οὐκ ἔχει δὲ ῥίζαν ἐν ἑαυτῶ ἀλλὰ πρόσκαιρός ἐστιν, γενομένης δὲ θλίψεως ἢ διωγμοῦ διὰ τὸν λόγον εὐθὺς σκανδαλίζεται.
13:21. non habet autem in se radicem sed est temporalis facta autem tribulatione et persecutione propter verbum continuo scandalizatur
Yet hath he not root in himself, but is only for a time: and when there ariseth tribulation and persecution because of the word, he is presently scandalized.
13:21. But he has no root in himself, so it is only for a time; then, when tribulation and persecution occur because of the word, he promptly stumbles.
13:21. Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:21: Yet hath he not root in himself - His soul is not deeply convinced of its guilt and depravity; the fallow ground is not properly ploughed up, nor the rock broken. When persecution, etc., ariseth, which he did not expect, he is soon stumbled - seeks some pretext to abandon both the doctrine and followers of Christ. Having not felt his own sore, and the plague of his heart, he has not properly discovered that this salvation is the only remedy for his soul: thus he has no motive in his heart strong enough to counteract the outward scandal of the cross; so he endureth only for the time in which there is no difficulty to encounter, no cross to bear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:21: root: Mat 13:6, Mat 7:22, Mat 7:23, Mat 7:26, Mat 7:27; Job 19:28; Pro 12:3, Pro 12:12; Luk 8:13; Joh 6:26, Joh 6:61-65; Joh 6:70, Joh 6:71, Joh 15:5-7; Act 8:21-23; Gal 5:6, Gal 6:15; Eph 3:17; Pe2 1:8, Pe2 1:9; Jo1 2:19, Jo1 2:20
dureth: Mat 10:22, Mat 24:13; Job 27:8-10; Psa 36:3; Hos 6:4; Rom 2:7; Phi 1:6; Pe1 1:5
for: Mat 5:10-12, Mat 10:37-39, Mat 16:24-26; Mar 4:17, Mar 8:34-36, Mar 13:12, Mar 13:13; Luk 9:23-25, Luk 14:26-33, Luk 21:12-18; Joh 12:25, Joh 12:26; Gal 6:12; Ti2 4:10; Heb 10:35-39; Rev 2:13
is: Mat 13:57, Mat 11:6, Mat 24:9, Mat 24:10, Mat 26:31, Mat 26:33; Ti2 1:15
John Gill
13:21 Yet hath he not root in himself,.... Nor in Christ; the word is not rooted in him, nor has he the root of the matter, or the truth of grace in him:
but dureth for a while; a hearer of the word, a professor of religion, showing some outward respect to the word, and to the preachers of it:
for when tribulation or persecution ariseth, because of the word; which is often the case, and must be expected by those who embrace the Gospel, profess the name of Christ, and are willing to live godly in him. Tribulation may intend some lesser and lighter troubles for the sake of Christ, and his Gospel; such as the revilings and reproaches of men, loss of character, and trade, &c. and persecution may design something more public and vehement; such as confiscation of goods, imprisonment, and danger of life, the most exquisite tortures, and death in the most cruel form and shape; things very disagreeable to flesh and blood, and which cannot be endured, and submitted to, by persons without a principle of grace, by one that has no root in himself. Luke calls this a time "of temptation", or trial, as it is either way, both by private troubles, and more public persecutions: these try men's principles and professions, and whether the truth of grace is in them or not; and where it is not in any person,
by and by he is offended; at the cross; he shrinks back from it, does not care to take it up, and follow Christ; but drops his religion, and the profession of it; apostatises, falls away, and comes to nothing.
John Wesley
13:21 Yet hath he not root in himself - No deep work of grace: no change in the ground of his heart. Nay, he has no deep conviction; and without this, good desires soon wither away. He is offended - He finds a thousand plausible pretences for leaving so narrow and rugged a way.
13:2213:22: Իսկ որ ՚ի մէջ փշոցն սերմանեցաւ, ա՛յն է՝ որ իբրեւ լսէ զբանն, եւ հոգք աշխարհի՛ս եւ պատրանք մեծութեան հեղձուցանեն զբանն, եւ լինի անպտուղ։
22 Իսկ որ փշերի մէջ սերմանուեց, այն է, որ լսում է խօսքը, բայց աշխարհիս հոգսերը եւ հարստութեան պատրանքները խեղդում են խօսքը, եւ սա լինում է անպտուղ
22 Փուշերուն մէջ ցանուածը այն է որ երբ կը լսէ խօսքը, աշխարհիս զբաղմունքը եւ հարստութեան խաբէութիւնը խօսքը կը խեղդեն ու կ’ըլլայ անպտուղ,
Իսկ որ ի մէջ փշոցն սերմանեցաւ` այն է, որ իբրեւ լսէ զբանն, եւ հոգք աշխարհիս եւ պատրանք մեծութեան հեղձուցանեն զբանն, եւ լինի անպտուղ:

13:22: Իսկ որ ՚ի մէջ փշոցն սերմանեցաւ, ա՛յն է՝ որ իբրեւ լսէ զբանն, եւ հոգք աշխարհի՛ս եւ պատրանք մեծութեան հեղձուցանեն զբանն, եւ լինի անպտուղ։
22 Իսկ որ փշերի մէջ սերմանուեց, այն է, որ լսում է խօսքը, բայց աշխարհիս հոգսերը եւ հարստութեան պատրանքները խեղդում են խօսքը, եւ սա լինում է անպտուղ
22 Փուշերուն մէջ ցանուածը այն է որ երբ կը լսէ խօսքը, աշխարհիս զբաղմունքը եւ հարստութեան խաբէութիւնը խօսքը կը խեղդեն ու կ’ըլլայ անպտուղ,
zohrab-1805▾ eastern-1994▾ western am▾
13:2222: А посеянное в тернии означает того, кто слышит слово, но забота века сего и обольщение богатства заглушает слово, и оно бывает бесплодно.
13:22  ὁ δὲ εἰς τὰς ἀκάνθας σπαρείς, οὖτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ ἡ μέριμνα τοῦ αἰῶνος καὶ ἡ ἀπάτη τοῦ πλούτου συμπνίγει τὸν λόγον, καὶ ἄκαρπος γίνεται.
13:22. ὁ (The-one) δὲ (moreover) εἰς (into) τὰς (to-the-ones) ἀκάνθας (to-thorns) σπαρείς, (having-had-been-whorled,"οὗτός (the-one-this) ἐστιν (it-be) ὁ (the-one) τὸν (to-the-one) λόγον (to-a-forthee) ἀκούων (hearing) καὶ (and) ἡ (the-one) μέριμνα (a-worry) τοῦ (of-the-one) αἰῶνος (of-an-age) καὶ (and) ἡ (the-one) ἀπάτη (a-delusion) τοῦ (of-the-one) πλούτου (of-a-wealth) συνπνίγει (it-choketh-together) τὸν (to-the-one) λόγον, (to-a-forthee) καὶ (and) ἄκαρπος (un-fruited) γίνεται . ( it-becometh )
13:22. qui autem est seminatus in spinis hic est qui verbum audit et sollicitudo saeculi istius et fallacia divitiarum suffocat verbum et sine fructu efficiturAnd he that received the seed among thorns, is he that heareth the word, and the care of this world and the deceitfulness of riches choketh up the word, and he becometh fruitless.
22. And he that was sown among the thorns, this is he that heareth the word; and the care of the world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.
13:22. And whoever has received the seed among thorns, this is he who hears the word, but the cares of this age and the falseness of riches suffocate the word, and he is effectively without fruit.
13:22. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.
He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful:

22: А посеянное в тернии означает того, кто слышит слово, но забота века сего и обольщение богатства заглушает слово, и оно бывает бесплодно.
13:22  ὁ δὲ εἰς τὰς ἀκάνθας σπαρείς, οὖτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ ἡ μέριμνα τοῦ αἰῶνος καὶ ἡ ἀπάτη τοῦ πλούτου συμπνίγει τὸν λόγον, καὶ ἄκαρπος γίνεται.
13:22. qui autem est seminatus in spinis hic est qui verbum audit et sollicitudo saeculi istius et fallacia divitiarum suffocat verbum et sine fructu efficitur
And he that received the seed among thorns, is he that heareth the word, and the care of this world and the deceitfulness of riches choketh up the word, and he becometh fruitless.
13:22. And whoever has received the seed among thorns, this is he who hears the word, but the cares of this age and the falseness of riches suffocate the word, and he is effectively without fruit.
13:22. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22 (Мк IV:18; Лк VIII:14). По Златоусту. «Спаситель не сказал: век, но: но забота века сего; не сказал: богатство, но: обольщение богатства. Итак, будем обвинять не самые вещи, но испорченную волю. Можно и богатство иметь и не обольщаться им, — и в веке этом жить и не подавляться заботами». Под «заботой века сего» следует разуметь обычные людские хлопоты и заботы в их борьбе за существование, которые отличаются разным характером и ведутся при помощи различных средств в различные века. Для apath ср. 2 Фес II:10; Евр III:13.
Adam Clarke: Commentary on the Bible - 1831
13:22: He also that received seed among the thorns - In land ploughed, but not properly cleared and seeded. Is he - represents that person who heareth the word, but the cares, rather the anxiety, η μεριμνα, the whole system of anxious carking cares. Lexicographers derive the word μεριμνα from μεριζειν τον νουν, dividing, or distracting the mind. Thus a poet,
Tot me impediunt curae quae meum animum diverse trahunt.
"So many cares hinder me which draw my mind different ways." Terence.
The deceitfulness of riches - Which promise peace and pleasure, but can never give them.
Choke the word - Or, together choke the word, συμπνιγει, meaning, either that these grow up together with the word, overtop, and choke it; or that these united together, viz. carking worldly cares, with the delusive hopes and promises of riches, cause the man to abandon the great concerns of his soul, and seek, in their place, what he shall eat, drink, and wherewithal he shall be clothed. Dreadful stupidity of man, thus to barter spiritual for temporal good - a heavenly inheritance for an earthly portion! The seed of the kingdom can never produce much fruit in any heart, till the thorns and thistles of vicious affections and impure desires be plucked up by the roots and burned. The Persic translator renders it asle kalme-ra khube kund, chokes the root of the word: for it appears the seed had taken root, and that these cares, etc., choked it in the root, before even the blade could show itself.
Albert Barnes: Notes on the Bible - 1834
13:22
He also that received seed among the thorns - These represent the cares, the anxieties, and the deceitful lure of riches, or the way in which a desire to be rich deceives people.
They take the time and attention. They do not leave opportunity to examine the state of the soul. Besides, riches allure, and promise what they do not yield. They promise to make us happy; but, when gained, they do not do it. The soul is not satisfied. There is the same desire to possess more wealth. And to this there is no end "but death." In doing it there is every temptation to be dishonest, to cheat, to take advantage of others, to oppress others, and to wring their hard earnings from the poor. Every evil passion is therefore cherished by the love of gain; and it is no wonder that the word is choked, and every good feeling destroyed, by this "execrable love of gold." See the notes at Ti1 6:7-11. How many, O how many, thus foolishly drown themselves in destruction and perdition! How many more might reach heaven, if it were not for this deep-seated love of that which fills the mind with care, deceives the soul, and finally leaves it naked, and guilty, and lost!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:22: seed: Mat 13:7; Mar 4:18; Luk 8:14, Luk 18:24; Ti2 4:10
the care: Mat 6:24, Mat 6:25, Mat 19:16-24; Gen 13:10-13; Jos 7:20, Jos 7:21; Kg2 5:20-27; Jer 4:3; Mar 10:23-25; Luk 12:15, Luk 12:21, Luk 12:29, Luk 12:30, Luk 14:16-24, Luk 21:34; Act 5:1-11; Act 8:18; Ti1 6:9, Ti1 6:10; Pe2 2:14, Pe2 2:15; Jo1 2:15, Jo1 2:16; Jde 1:11
the deceitfulness: Psa 52:7, Psa 62:10; Pro 11:28, Pro 23:5; Ecc 4:8, Ecc 5:10, Ecc 5:11, Ecc 5:13, Ecc 5:14; Mar 4:19; Luk 18:24, Luk 18:25; Ti1 6:17
choke: Luk 8:14; Ti2 4:10; Jde 1:12
John Gill
13:22 He also that receiveth seed among the thorns,.... The hearer that is like to the thorny ground, on which the seed fell,
is he that heareth the word; not a profane sinner, nor a reviler of religion, or a persecutor of the saints; but one that not only shows a love to the word, but who seems to have his heart broken under it, and by it, his conscience tender, and his life outwardly reformed; one, who besides his being a settled, diligent, understanding, and affectionate hearer of the word, and a believing receiver and professor of it, seems to have a thorough work of grace upon him, to have the fallow ground of his heart ploughed up, and to be truly contrite; the thorns being under ground, and not yet to be seen, but afterwards appear:
and the care of this world; not the care of another world, nor a care about spiritual things in this world, nor even a proper, laudable care of the things of this present life, but an anxious and immoderate care of them; which, as thorns, is very perplexing and distressing to the persons themselves, and is what is vain and fruitless.
And the deceitfulness of riches: in opposition to some riches, the riches of grace and glory, which have no deceit in them; and not riches themselves, bare worldly riches but the deceitfulness of them, is here taken notice of; for riches often delude, and lead persons out of the right way, out of God's way; cause them to err from the faith; they do not give the satisfaction they promise, and often do not continue, as is expected: and are as thorns, pungent to the owners of them, who pierce themselves through with many sorrows in acquiring and keeping them; and are frequently injurious to others, their fellow creatures; and in the issue are useless and unprofitable, especially with respect to the concerns of another world. Mark adds, "and the lusts of other things"; besides riches; and Luke adds, and "pleasures of this life"; meaning divers other worldly lusts and pleasures, such as the lust of the flesh, the lust of the eyes, and the pride of life: which also, like thorns, are distracting and afflicting, sooner or later; are vain, and unprofitable, and lead to destruction: and these are called "the pleasures of this life", in opposition to, and distinction from the pleasures of that which is to come, which are real and lasting: the phrase is Jewish (r);
"says R. Judah, the prince, whoever takes upon him, , "the pleasures of this world", to him are denied the pleasures of the world to come: and whoever does not take upon him "the pleasures of this world", to him are given the pleasures of the world to come.''
Now these, all, and each of them,
choke the word: by overspreading all the powers and faculties of the soul, as thorns do a field; by overtopping the seed of the word, and by hiding it from the influences of the sun of righteousness, and rain of grace; and by attracting everything in the heart to themselves; and by bearing and pressing down all thought, concern, and care for the use, fruitfulness, and increase of the word.
And he becometh unfruitful: as in such circumstances he must needs be; or if there be any show of fruit in outward respect to the word, in an historical faith of it, in an external profession, and outward reformation, "yet brings not fruit to perfection", as Luke says; these in process of time shrivel up, wither away, and come to nothing.
(r) Abot R. Nathan, c. 28. Vid. Kimchi & Ben Melech in Psal. xvi 5. & Eben Ezra in Psal. xix. 10.
John Wesley
13:22 He that received the seed among the thorns, is he that heareth the word and considereth it - In spite of Satan and his agents: yea, hath root in himself is deeply convinced, and in a great measure inwardly changed; so that he will not draw back, even when tribulation or persecution ariseth. And yet even in him, together with the good seed, the thorns spring up, Mt 13:7. (perhaps unperceived at first) till they gradually choke it, destroy all its life and power, and it becometh unfruitful. Cares are thorns to the poor: wealth to the rich; the desire of other things to all. The deceitfulness of riches - Deceitful indeed! for they smile, and betray: kiss, and smite into hell. They put out the eyes, harden the heart, steal away all the life of God; fill the soul with pride, anger, love of the world; make men enemies to the whole cross of Christ! And all the while are eagerly desired, and vehemently pursued, even by those who believe there is a God!
13:2313:23: Իսկ որ յերկիրն բարի սերմանեցաւ, ա՛յն է՝ որ իբրեւ լսէ զբանն՝ եւ ՚ի միտ առնու, եւ տայ զպտո՛ւղ, է՝ որ հարե՛ւր, եւ է՝ որ վաթսո՛ւն. եւ է՝ որ երեսո՛ւն։ Որ ունիցի ականջս լսելոյ՝ լուիցէ[240]։ դզ [240] Յոմանս պակասի. Եւ է որ երեսուն։ Որ ունիցի ականջս լսելոյ՝ լուիցէ։ Այլ։
23 Իսկ որ լաւ հողի մէջ սերմանուեց, այն է, որ երբ լսում է խօսքը եւ հասկանում, պտուղ է տալիս. կայ որ մէկի դիմաց՝ հարիւր, կայ որ մէկի դիմաց՝ վաթսուն եւ կայ որ մէկի դիմաց՝ երեսուն»:
23 Իսկ աղէկ հողի մէջ ցանուածը այն է որ երբ լսէ խօսքը, միտք կ’առնէ եւ պտուղ կու տայ, ո՛րը հարիւր, ո՛րը՝ վաթսուն ու ո՛րը՝ երեսուն»։
Իսկ որ յերկիրն բարի սերմանեցաւ` այն է, որ իբրեւ լսէ զբանն եւ ի միտ առնու, եւ տայ զպտուղ, է որ հարեւր, եւ է որ վաթսուն, եւ է որ երեսուն:

13:23: Իսկ որ յերկիրն բարի սերմանեցաւ, ա՛յն է՝ որ իբրեւ լսէ զբանն՝ եւ ՚ի միտ առնու, եւ տայ զպտո՛ւղ, է՝ որ հարե՛ւր, եւ է՝ որ վաթսո՛ւն. եւ է՝ որ երեսո՛ւն։ Որ ունիցի ականջս լսելոյ՝ լուիցէ[240]։ դզ
[240] Յոմանս պակասի. Եւ է որ երեսուն։ Որ ունիցի ականջս լսելոյ՝ լուիցէ։ Այլ։
23 Իսկ որ լաւ հողի մէջ սերմանուեց, այն է, որ երբ լսում է խօսքը եւ հասկանում, պտուղ է տալիս. կայ որ մէկի դիմաց՝ հարիւր, կայ որ մէկի դիմաց՝ վաթսուն եւ կայ որ մէկի դիմաց՝ երեսուն»:
23 Իսկ աղէկ հողի մէջ ցանուածը այն է որ երբ լսէ խօսքը, միտք կ’առնէ եւ պտուղ կու տայ, ո՛րը հարիւր, ո՛րը՝ վաթսուն ու ո՛րը՝ երեսուն»։
zohrab-1805▾ eastern-1994▾ western am▾
13:2323: Посеянное же на доброй земле означает слышащего слово и разумеющего, который и бывает плодоносен, так что иной приносит плод во сто крат, иной в шестьдесят, а иной в тридцать.
13:23  ὁ δὲ ἐπὶ τὴν καλὴν γῆν σπαρείς, οὖτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ συνιείς, ὃς δὴ καρποφορεῖ καὶ ποιεῖ ὃ μὲν ἑκατόν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα.
13:23. ὁ (The-one) δὲ (moreover) ἐπὶ (upon) τὴν (to-the-one) καλὴν (to-seemly) γῆν (to-a-soil) σπαρείς, (having-had-been-whorled,"οὗτός (the-one-this) ἐστιν (it-be) ὁ (the-one) τὸν (to-the-one) λόγον (to-a-forthee) ἀκούων (hearing) καὶ (and) συνιείς, (sending-together,"ὃς (which) δὴ (then) καρποφορεῖ (it-beareeth-fruit-unto) καὶ (and) ποιεῖ (it-doeth-unto,"ὃ (which) μὲν (indeed) ἑκατὸν (to-a-hundred,"ὃ (which) δὲ (moreover) ἑξήκοντα (to-sixty,"ὃ (which) δὲ (moreover) τριάκοντα. (to-thirty)
13:23. qui vero in terra bona seminatus est hic est qui audit verbum et intellegit et fructum adfert et facit aliud quidem centum aliud autem sexaginta porro aliud trigintaBut he that received the seed upon good ground, is he that heareth the word, and understandeth, and beareth fruit, and yieldeth the one an hundredfold, and another sixty, and another thirty.
23. And he that was sown upon the good ground, this is he that heareth the word, and understandeth it; who verily beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty.
13:23. Yet truly, whoever has received the seed into good soil, this is he who hears the word, and understands it, and so he bears fruit, and he produces: some a hundred fold, and another sixty fold, and another thirty fold.”
13:23. But he that received seed into the good ground is he that heareth the word, and understandeth [it]; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.
But he that received seed into the good ground is he that heareth the word, and understandeth [it]; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty:

23: Посеянное же на доброй земле означает слышащего слово и разумеющего, который и бывает плодоносен, так что иной приносит плод во сто крат, иной в шестьдесят, а иной в тридцать.
13:23  ὁ δὲ ἐπὶ τὴν καλὴν γῆν σπαρείς, οὖτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ συνιείς, ὃς δὴ καρποφορεῖ καὶ ποιεῖ ὃ μὲν ἑκατόν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα.
13:23. qui vero in terra bona seminatus est hic est qui audit verbum et intellegit et fructum adfert et facit aliud quidem centum aliud autem sexaginta porro aliud triginta
But he that received the seed upon good ground, is he that heareth the word, and understandeth, and beareth fruit, and yieldeth the one an hundredfold, and another sixty, and another thirty.
13:23. Yet truly, whoever has received the seed into good soil, this is he who hears the word, and understands it, and so he bears fruit, and he produces: some a hundred fold, and another sixty fold, and another thirty fold.”
13:23. But he that received seed into the good ground is he that heareth the word, and understandeth [it]; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23 (Мк IV:20; Лк VIII:15). Некоторые, разумея под плодом во сто крат, вместе с Августином, мученичество, говорили, что под плодом в шестьдесят крат разумеется состояние евангельской нищеты, а в тридцать — соблюдение вообще заповедей. Лучшее толкование этого места принадлежит, из древних толкователей, Евфимию Зигабену, который правильно понимает слова Христа в общем смысле. Под плодом во сто крат Спаситель разумел, по словам Зигабена, совершенную плодоносность добродетели; в шестьдесят — среднюю, а в тридцать — слабую. Что это толкование лучшее, видно из того, что в том же общем смысле излагает объяснение Спасителем Своей притчи и евангелист Марк (VIII:15): «а упадшее на добрую землю — это те, которые, услышавши слово, хранят его в добром и чистом сердце, и приносят плод в терпении».
Adam Clarke: Commentary on the Bible - 1831
13:23: Good ground - That which had depth of mould, was well ploughed, and well weeded.
Is he that heareth - Who diligently attends the ministry of the word.
And understandeth it - Lays the subject to heart, deeply weighing its nature, design, and importance.
Which also beareth fruit - His fruitfulness being an almost necessary consequence of his thus laying the Divine message to heart. Let it be observed, that to hear, to understand, and to bring forth fruit, are the three grand evidences of a genuine believer. He who does not hear the word of wisdom cannot understand what makes for his peace; and he who does not understand what the Gospel requires him to be and to perform, cannot bring forth fruit; and he who is not fruitful, very fruitful, cannot be a disciple of Christ - see Joh 15:8; and he who is not Christ's disciple cannot enter into the kingdom of God.
From the different portions of fruit produced by the good ground, a hundred, sixty, and thirty, we may learn that all sound believers are not equally fruitful; all hear, understand, and bring forth fruit, but not in the same degrees-occasioned, partly, by their situation and circumstances not allowing them such extensive opportunities of receiving and doing good; and, partly, by lack of mental capacity - for every mind is not equally improvable.
Let it be farther observed that the unfruitfulness of the different lands was not owing to bad seed or an unskilful sower - the same sower sows the same seed in all, and with the same gracious design - but it is unfruitful in many because they are careless, inattentive, and worldly-minded.
But is not the ground naturally bad in every heart? Undoubtedly. And can any but God make it good? None. But it is your business, when you hear of the justice and mercy of God, to implore him to work in you that which is pleasing in his sight. No man shall be condemned because he did not change his own heart, but because he did not cry to God to change it, who gave him his Holy Spirit for this very purpose, and which he, by his worldly-mindedness and impiety, quenched. Whoso hath ears to hear let him hear: and may the Lord save the reader from an impenitent and unfruitful heart!
Albert Barnes: Notes on the Bible - 1834
13:23
Into good ground - Those whose hearts are prepared by grace to receive it honestly, and to give it full opportunity to grow.
In a rich and mellow soil - in a heart that submits itself to the full influence of truth, unchecked by cares and anxieties; under the showers and summer suns of divine grace; with the heart spread open, like a broad, luxuriant field, to the rays of the morning and to evening dews, the gospel takes deep root and grows; it has full room, and then and there only shows "what it is."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:23: that received: Mat 13:8; Mar 4:20; Luk 8:15
good: Pro 1:5, Pro 1:6, Pro 2:2-6; Eze 18:31, Eze 36:26; Mar 10:15; Joh 1:11-13, Joh 8:47, Joh 10:26; Joh 10:27, Joh 17:7, Joh 17:8; Act 16:14, Act 17:11; Th2 2:10, Th2 2:13, Th2 2:14; Heb 4:2, Heb 8:10; Jam 1:21, Jam 1:22; Pe1 2:1, Pe1 2:2; Jo1 5:20
beareth: Mat 3:8, Mat 3:10, Mat 12:33; Psa 1:1-3, Psa 92:13-15; Luk 6:43, Luk 6:44, Luk 13:9; Joh 15:1-8, Joh 15:16; Gal 5:22, Gal 5:23; Phi 1:11, Phi 4:17; Col 1:6, Col 1:10; Heb 6:7, Heb 13:15, Heb 13:16
some an: Co2 8:1, Co2 8:2, Co2 9:10; Th1 4:1; Pe2 1:5-8, Pe2 3:18
John Gill
13:23 But he that received seed into the good ground,.... The hearer compared to good ground into which the seed fell, is he that heareth the word and understandeth it; has a new and spiritual understanding given him, feels the power of it on his heart, enlightening and quickening him; has an application of it made to him by the Spirit of God, and can discern the worth and excellency of it, and distinguish it from all others; and, as Mark says, "receives it"; as the word of God in faith, and with the love of it, and with all readiness and meekness; and, as Luke observes, "keeps it"; holds it fast against all opposition with great struggling; will not part with it at any rate, nor depart from it in the least, nor entertain any doubt about it; but abides by it, stands fast in it, and is valiant for it: and this he does in and with "an honest and good heart"; which no man naturally has; nor can any man make his heart so: this is the work of God, and is owing to his efficacious grace. This is an heart of flesh, a new and right heart, and spirit; an heart to fear God, to love him, and to trust in him; in which Christ dwells by faith; in which the Spirit of God has his temple; and in which every grace is implanted: and such an one, as he hears with a strict, and an honest intention, and in the exercise of grace; so he holds fast the word he hears, understands and receives, with all faithfulness and honesty:
which also beareth fruit and bringeth forth, some an hundred fold, some sixty, and some thirty: the fruit bore, and brought forth by such an hearer, is the true fruit of grace and righteousness, and is all from Christ, under the influences of the Spirit, through the word and ordinances, as means, and issues in the glory of God; and though not brought forth in the same quantity in all, yet is of the same quality; and is brought forth, as Luke says, "with patience": constantly, and continually, in all seasons, in old age, and even unto death; and is at last brought "to perfection", holds, and remains unto the end.
John Wesley
13:23 Some a hundred fold, some sixty, some thirty - That is, in various proportions; some abundantly more than others.
13:2413:24: Ա՛յլ առակ արկ առ նոսա՝ եւ ասէ. Նմանեցաւ արքայութիւնն երկնից՝ առն որ սերմանիցէ սե՛րմն բարի յագարակի իւրում[241]։ [241] Ոմանք. Արքայութիւն երկնից։
24 Նա մէկ ուրիշ առակ էլ նրանց առաջ դրեց ու ասաց. «Երկնքի արքայութիւնը նմանուեց մի մարդու, որ իր արտի մէջ բարի սերմ սերմանեց
24 Ուրիշ առակ մըն ալ յառաջ բերաւ անոնց ու ըսաւ. «Երկնքի թագաւորութիւնը նմանեցաւ մարդու մը, որ իր արտին մէջ բարի սերմ ցանեց։
Այլ առակ արկ առ նոսա եւ ասէ. Նմանեցաւ արքայութիւնն երկնից առն, որ սերմանիցէ սերմն բարի յագարակի իւրում:

13:24: Ա՛յլ առակ արկ առ նոսա՝ եւ ասէ. Նմանեցաւ արքայութիւնն երկնից՝ առն որ սերմանիցէ սե՛րմն բարի յագարակի իւրում[241]։
[241] Ոմանք. Արքայութիւն երկնից։
24 Նա մէկ ուրիշ առակ էլ նրանց առաջ դրեց ու ասաց. «Երկնքի արքայութիւնը նմանուեց մի մարդու, որ իր արտի մէջ բարի սերմ սերմանեց
24 Ուրիշ առակ մըն ալ յառաջ բերաւ անոնց ու ըսաւ. «Երկնքի թագաւորութիւնը նմանեցաւ մարդու մը, որ իր արտին մէջ բարի սերմ ցանեց։
zohrab-1805▾ eastern-1994▾ western am▾
13:2424: Другую притчу предложил Он им, говоря: Царство Небесное подобно человеку, посеявшему доброе семя на поле своем;
13:24  ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων, ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείραντι καλὸν σπέρμα ἐν τῶ ἀγρῶ αὐτοῦ.
13:24. Ἄλλην (To-other) παραβολὴν (to-a-casting-beside) παρέθηκεν (it-placed-beside) αὐτοῖς (unto-them) λέγων (forthing,"Ὡμοιώθη (It-was-en-along-belonged) ἡ (the-one) βασιλεία (a-ruling-of) τῶν (of-the-ones) οὐρανῶν (of-skies) ἀνθρώπῳ (unto-a-mankind) σπείραντι (unto-having-whorled) καλὸν (to-seemly) σπέρμα (to-a-whorling-to) ἐν (in) τῷ (unto-the-one) ἀγρῷ (unto-a-field) αὐτοῦ. (of-it)
13:24. aliam parabolam proposuit illis dicens simile factum est regnum caelorum homini qui seminavit bonum semen in agro suoAnother parable he proposed to them, saying: The kingdom of heaven is likened to a man that sowed good seed in his field.
24. Another parable set he before them, saying, The kingdom of heaven is likened unto a man that sowed good seed in his field:
13:24. He proposed another parable to them, saying: “The kingdom of heaven is like a man who sowed good seed in his field.
13:24. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:
Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:

24: Другую притчу предложил Он им, говоря: Царство Небесное подобно человеку, посеявшему доброе семя на поле своем;
13:24  ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων, ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείραντι καλὸν σπέρμα ἐν τῶ ἀγρῶ αὐτοῦ.
13:24. aliam parabolam proposuit illis dicens simile factum est regnum caelorum homini qui seminavit bonum semen in agro suo
Another parable he proposed to them, saying: The kingdom of heaven is likened to a man that sowed good seed in his field.
13:24. He proposed another parable to them, saying: “The kingdom of heaven is like a man who sowed good seed in his field.
13:24. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:
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
24 Когда и кому была сказана эта притча? Одним ли ученикам, или же и народу? Наиболее вероятное предположение то, что в учении народу был перерыв, пока Спаситель говорил с учениками, объясняя им притчу о сеятеле. А затем опять заговорил с народом. — Подобно человеку, т. е. похоже на те обстоятельства, которые дальше излагаются подробно; «подобно тому, что бывает у человека» и проч. Такая конструкция встречается в XVII:23 и в других притчах у Матфея. Wmoiwqh — обыкновенное введение к притчам в позднейшей иудейской литературе: «притча, — на что это похоже? На то-то». Все притчи у Матфея, не встречающиеся у Марка, начинаются формулой — wmoiwqh или omoia esti, за исключением XXV:14–30, где притча начинается простым wsper — начало, также употребительное в иудейских притчах.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: 25 But while men slept, his enemy came and sowed tares among the wheat, and went his way. 26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also. 27 So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? 28 He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? 29 But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. 30 Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. 31 Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: 32 Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof. 33 Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. 34 All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: 35 That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. 36 Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field. 37 He answered and said unto them, He that soweth the good seed is the Son of man; 38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; 39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. 40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. 41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; 42 And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. 43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.

In these verses, we have, I. Another reason given why Christ preached by parables, v. 34, 35. All these things he spoke in parables, because the time was not yet come for the more clear and plain discoveries of the mysteries of the kingdom. Christ, to keep the people attending and expecting, preached in parables, and without a parable spake he not unto them; namely, at this time and in this sermon. Note, Christ tries all ways and methods to do good to the souls of men, and to make impressions upon them; if men will not be instructed and influenced by plain preaching, he will try them with parables; and the reason here given is, That the scripture might be fulfilled. The passage here quoted for it, is part of the preface to that historical Psalm, lxxviii. 2, I will open my mouth in a parable. What the Psalmist David, or Asaph, says there of his narrative, is accommodated to Christ's sermons; and that great precedent would serve to vindicate this way of preaching from the offence which some took at it. Here is, 1. The matter of Christ's preaching; he preached things which had been kept secret from the foundation of the world. The mystery of the gospel had been hid in God, in his councils and decrees, from the beginning of the world. Eph. iii. 9. Compare Rom. xvi. 25; 1 Cor. ii. 7; Col. i. 26. If we delight in the records of ancient things, and in the revelation of secret things, how welcome should the gospel be to us, which has in it such antiquity and such mystery! It was from the foundation of the world wrapt up in types and shadows, which are now done away; and those secret things are now become such things revealed as belong to us and to our children, Deut. xxix. 29. 2. The manner of Christ's preaching; he preached by parables; wise sayings, but figurative, and which help to engage attention and a diligent search. Solomon's sententious dictates, which are full of similitudes, are called proverbs, or parables; it is the same word; but in this, as in other things, Behold a greater than Solomon is here, in whom are hid treasures of wisdom.

II. The parable of the tares, and the exposition of it; they must be taken together, for the exposition explains the parable and the parable illustrates the exposition.

Observe, 1. The disciples' request to their Master to have this parable expounded to them (v. 36); Jesus sent the multitude away; and it is to be feared many of them went away no wiser than they came; they had heard a sound of words, and that was all. It is sad to think how many go away from sermons without the word of grace in their hearts. Christ went into the house, not so much for his own repose, as for particular converse with his disciples, whose instruction he chiefly intended in all his preaching. He was ready to do good in all places; the disciples laid hold on the opportunity, and they came to him. Note, Those who would be wise for every thing else, must be wise to discern and improve their opportunities, especially of converse with Christ, of converse with him alone, in secret meditation and prayer. It is very good, when we return from the solemn assembly, to talk over what we have heard there, and by familiar discourse to help one another to understand and remember it, and to be affected with it; for we lose the benefit of many a sermon by vain and unprofitable discourse after it. See Luke xxiv. 32; Deut. vi. 6, 7. It is especially good, if it may be, to ask of the ministers of the word the meaning of the word, for their lips should keep knowledge, Mal. ii. 7. Private conference would contribute much to our profiting by public preaching. Nathan's Thou art the man, was that which touched David to the heart.

The disciples' request to their Master was, Declare unto us the parable of the tares. This implied an acknowledgement of their ignorance, which they were not ashamed to make. It is probable they apprehended the general scope of the parable, but they desired to understand it more particularly, and to be assured that they took it right. Note, Those are rightly disposed for Christ's teaching, that are sensible of their ignorance, and sincerely desirous to be taught. He will teach the humble (Ps. xxv. 8, 9), but will for this be enquired of. If any man lack instruction, let him ask it of God. Christ had expounded the foregoing parable unasked, but for the exposition of this they ask him. Note, The mercies we have received must be improved, both for direction what to pray for, and for our encouragement in prayer. The first light and the first grace are given in a preventing way, further degrees of both which must be daily prayed for.

2. The exposition Christ gave of the parable, in answer to their request; so ready is Christ to answer such desires of his disciples. Now the drift of the parable is, to represent to us the present and future state of the kingdom of heaven, the gospel church: Christ's care of it, the devil's enmity against it, the mixture that there is in it of good and bad in the other world. Note, The visible church is the kingdom of heaven; though there be many hypocrites in it, Christ rules in it as a King; and there is a remnant in it, that are the subjects and heirs of heaven, from whom, as the better part, it is denominated: the church is the kingdom of heaven upon earth.

Let us go over the particulars of the exposition of the parable.

(1.) He that sows the good seed is the Son of man. Jesus Christ is the Lord of the field, the Lord of the harvest, the Sower of good seed. When he ascended on high, he gave gifts to the world; not only good ministers, but other good men. Note, Whatever good seed there is in the world, it all comes from the hand of Christ, and is of his sowing: truths preached, graces planted, souls sanctified, are good seed, and all owing to Christ. Ministers are instruments in Christ's hand to sow good seed; are employed by him and under him, and the success of their labours depends purely upon his blessing; so that it may well be said, It is Christ, and no other, that sows the good seed; he is the Son of man, one of us, that his terror might not make us afraid; the Son of man, the Mediator, and that has authority.

(2.) The field is the world; the world of mankind, a large field, capable of bringing forth good fruit; the more is it to be lamented that it brings forth so much bad fruit: the world here is the visible church, scattered all the world over, not confined to one nation. Observe, In the parable it is called his field; the world is Christ's field, for all things are delivered unto him of the Father: whatever power and interest the devil has in the world, it is usurped and unjust; when Christ comes to take possession, he comes whose right it is; it is his field, and because it is his he took care to sow it with good seed.

(3.) The good seed are the children of the kingdom, true saints. They are, [1.] The children of the kingdom; not in profession only, as the Jews were (ch. viii. 12), but in sincerity; Jews inwardly, Israelites indeed, incorporated in faith and obedience to Jesus Christ the great King of the church. [2.] They are the good seed, precious as seed, Ps. cxxvi. 6. The seed is the substance of the field; so the holy seed, Isa. vi. 13. The seed is scattered, so are the saints; dispersed, here one and there another, though in some places thicker sown than in others. The seed is that from which fruit is expected; what fruit of honour and service God has from this world he has from the saints, whom he has sown unto himself in the earth, Hos. ii. 23.

(4.) The tares are the children of the wicked one. Here is the character of sinners, hypocrites, and all profane and wicked people. [1.] They are the children of the devil, as a wicked one. Though they do not own his name, yet they bear his image, do his lusts, and from him they have their education; he rules over them, he works in them, Eph. ii. 2; John viii. 44. [2.] They are tares in the field of this world; they do no good, they do hurt; unprofitable in themselves, and hurtful to the good seed, both by temptation and persecution: they are weeds in the garden, have the same rain, and sunshine, and soil, with the good plants, but are good for nothing: the tares are among the wheat. Note, God has so ordered it, that good and bad should be mixed together in this world, that the good may be exercised, the bad left inexcusable, and a difference made between earth and heaven.

(5.) The enemy that sowed the tares is the devil; a sworn enemy to Christ and all that is good, to the glory of the good God, and the comfort and happiness of all good men. He is an enemy to the field of the world, which he endeavours to make his own, by sowing his tares in it. Ever since he became a wicked spirit himself, he has been industrious to promote wickedness, and has made it his business, aiming therein to counterwork Christ.

Now concerning the sowing of the tares, observe in the parable,

[1.] That they were sown while men slept. Magistrates slept, who by their power, ministers slept, who by their preaching, should have prevented this mischief. Note, Satan watches all opportunities, and lays hold of all advantages, to propagate vice and profaneness. The prejudice he does to particular persons is when reason and conscience sleep, when they are off their guard; we have therefore need to be sober, and vigilant. It was in the night, for that is the sleeping time. Note, Satan rules in the darkness of this world; that gives him an opportunity to sow tares, Ps. civ. 20. It was while men slept; and there is no remedy but men must have some sleeping time. Note, It is as impossible for us to prevent hypocrites being in the church, as it is for the husbandman, when he is asleep, to hinder an enemy from spoiling his field.

[2.] The enemy, when he had sown the tares, went his way (v. 25), that it might not be known who did it. Note, When Satan is doing the greatest mischief, he studies most to conceal himself; for his design is in danger of being spoiled if he be seen in it; and therefore, when he comes to sow tares, he transforms himself into an angel of light, 2 Cor. xi. 13, 14. He went his way, as if he had done no harm; such is the way of the adulterous woman, Prov. xxx. 20. Observe, Such is the proneness of fallen man to sin, that if the enemy sow the tares, he may even go his way, they will spring up of themselves and do hurt; whereas, when good seed is sown, it must be tended, watered, and fenced, or it will come to nothing.

[3.] The tares appeared not till the blade sprung up, and brought forth fruit, v. 26. There is a great deal of secret wickedness in the hearts of men, which is long hid under the cloak of a plausible profession, but breaks out at last. As the good seed, so the tares, lie a great while under the clods, and at first springing up, it is hard to distinguish them; but when a trying time comes, when fruit is to be brought forth, when good is to be done that has difficulty and hazard attending it, then you will return and discern between the sincere and the hypocrite: then you may say, This is wheat, and that is tares.

[4.] The servants, when they were aware of it, complained to their master (v. 27); Sir, didst thou not sow good seed in thy field? No doubt he did; whatever is amiss in the church, we are sure it is not of Christ: considering the seed which Christ sows, we may well ask, with wonder, Whence should these tares come? Note, The rise of errors, the breaking out of scandals, and the growth of profaneness, are matter of great grief to all the servants of Christ; especially to his faithful ministers, who are directed to complain of it to him whose the field is. It is sad to see such tares, such weeds, in the garden of the Lord; to see the good soil wasted, the good seed choked, and such a reflection cast on the name and honour of Christ, as if his field were no better than the field of the slothful, all grown over with thorns.

[5.] The Master was soon aware whence it was (v. 28); An enemy has done this. He does not lay the blame upon the servants; they could not help it, but had done what was in their power to prevent it. Note, The ministers of Christ, that are faithful and diligent, shall not be judged of Christ, and therefore should not be reproached by men, for the mixtures of bad with good, hypocrites with the sincere, in the field of the church. It must needs be that such offences will come; and they shall not be laid to our charge, if we do our duty, though it have not the desired success. Though they sleep, if they do not love sleep; though tares be sown, if they do not sow them nor water them, nor allow of them, the blame shall not lie at their door.

[6.] The servants were very forward to have these tares rooted up. "Wilt thou that we go and do it presently?" Note, The over-hasty and inconsiderate zeal of Christ's servants, before they have consulted with their Master, is sometimes ready, with the hazard of the church, to root out all that they presume to be tares: Lord, wilt thou that we call for fire from heaven?

[7.] The Master very wisely prevented this (v. 29); Nay, lest while ye gather up the tares, ye root up also the wheat with them. Note, It is not possible for any man infallibly to distinguish between tares and wheat, but he may be mistaken; and therefore such is the wisdom and grace of Christ, that he will rather permit the tares, than any way endanger the wheat. It is certain, scandalous offenders are to be censured, and we are to withdraw from them; those who are openly the children of the wicked one, are not to be admitted to special ordinances; yet it is possible there may be a discipline, either so mistaken in its rules, or so over-nice in the application of them, as may prove vexatious to many that are truly godly and conscientious. Great caution and moderation must be used in inflicting and continuing church censures, lest the wheat be trodden down, if not plucked up. The wisdom from above, as it is pure, so it is peaceable, and those who oppose themselves must not be cut off, but instructed, and with meekness, 2 Tim. ii. 25. The tares, if continued under the means of grace, may become good corn; therefore have patience with them.

(6.) The harvest is the end of the world, v. 39. This world will have an end; though it continue long, it will not continue always; time will shortly be swallowed up in eternity. At the end of the world, there will be a great harvest-day, a day of judgment; at harvest all is ripe and ready to be cut down: both good and bad are ripe at the great-day, Rev. vi. 11. It is the harvest of the earth, Rev. xiv. 15. At harvest the reapers cut down all before them; not a field, not a corner, is left behind; so at the great day all must be judged (Rev. xx. 12, 13); God has set a harvest (Hos. vi. 11), and it shall not fail, Gen. viii. 22. At harvest every man reaps as he sowed; every man's ground, and seed, and skill, and industry, will be manifested: see Gal. vi. 7, 8. Then they who sowed precious seed, will come again with rejoicing (Ps. cxxvi. 5, 6), with the joy of harvest (Isa. ix. 3); when the sluggard, who would not plough by reason of cold, shall beg, and have nothing (Prov. xx. 4); shall cry, Lord, Lord, but in vain; when the harvest of those who sowed to the flesh, shall be a day of grief, and of desperate sorrow, Isa. xvii. 11.

(7.) The reapers are the angels: they shall be employed, in the great day, in executing Christ's righteous sentences, both of approbation and condemnation, as ministers of his justice, ch. xxv. 31. The angels are skilful, strong, and swift, obedient servants to Christ, holy enemies to the wicked, and faithful friends to all the saints, and therefore fit to be thus employed. He that reapeth receiveth wages, and the angels will not be unpaid for their attendance; for he that soweth, and he that reapeth, shall rejoice together (John iv. 36); that is joy in heaven in the presence of the angels of God.

(8.) Hell-torments are the fire, into which the tares shall then be cast, and in which they shall be burned. At the great day a distinction will be made, and with it a vast difference; it will be a notable day indeed.

[1.] The tares will then be gathered out: The reapers (whose primary work it is to gather in the corn) shall be charged first to gather out the tares. Note, Though good and bad are together in this world undistinguished, yet at the great day they shall be parted; no tares shall then be among the wheat; no sinners among the saints: then you shall plainly discern between the righteous and the wicked, which here sometimes it is hard to do, Mal. iii. 18; iv. 1. Christ will not bear always, Ps. l. 1, &c. They shall gather out of his kingdom all wicked things that offend, and all wicked persons that do iniquity: when he begins, he will make a full end. All those corrupt doctrines, worships, and practices, which have offended, have been scandals to the church, and stumbling-blocks to men's consciences, shall be condemned by the righteous Judge in that day, and consumed by the brightness of his coming; all the wood, hay, and stubble (1 Cor. iii. 12); and then woe to them that do iniquity, that make a trade of it, and persist in it; not only those in the last age of Christ's kingdom upon earth, but those in every age. Perhaps here is an allusion to Zeph. i. 3, I will consume the stumbling-blocks with the wicked.

[2.] They will then be bound in bundles, v. 30. Sinners of the same sort will be bundled together in the great day: a bundle of atheists, a bundle of epicures, a bundle of persecutors, and a great bundle of hypocrites. Those who have been associates in sin, will be so in shame and sorrow; and it will be an aggravation of their misery, as the society of glorified saints will add to their bliss. Let us pray, as David, Lord, gather not my soul with sinners (Ps. xxvi. 9), but let it be bound in the bundle of life, with the Lord our God, 1 Sam. xxv. 29. [3.] They will be cast into a furnace of fire; such will be the end of wicked, mischievous people, that are in the church as tares in the field; they are fit for nothing but fire; to it they shall go, it is the fittest place for them. Note, Hell is a furnace of fire, kindled by the wrath of God, and kept burning by the bundles of tares cast into it, who will be ever in the consuming, but never consumed. But he slides out of the metaphor into a description of those torments that are designed to be set forth by it: There shall be weeping, and gnashing of teeth; comfortless sorrow, and an incurable indignation at God, themselves, and one another, will be the endless torture of damned souls. Let us therefore, knowing these terrors of the Lord, be persuaded not to do iniquity.

(9.) Heaven is the barn into which all God's wheat shall be gathered in that harvest-day. But gather the wheat into my barn: so it is in the parable, v. 30. Note, [1.] In the field of this world good people are the wheat, the most precious grain, and the valuable part of the field. [2.] This wheat shall shortly be gathered, gathered from among the tares and weeds: all gathered together in a general assembly, all the Old-Testament saints, all the New-Testament saints, not one missing. Gather my saints together unto me, Ps. l. 5. [3.] All God's wheat shall be lodged together in God's barn: particular souls are housed at death as a shock of corn (Job v. 26), but the general in-gathering will be at the end of time: God's wheat will then be put together, and no longer scattered; there will be sheaves of corn, as well as bundles of tares: they will then be secured, and no longer exposed to wind and weather, sin and sorrow: no longer afar off, and at a great distance, in the field, but near, in the barn. Nay, heaven is a garner (ch. iii. 12), in which the wheat will not only be separated from the tares of ill companions, but sifted from the chaff of their own corruptions.

In the explanation of the parable, this is gloriously represented (v. 43); Then shall the righteous shine forth as the sun in the kingdom of their Father. First, It is their present honour, that God is their Father. Now are we the sons of God (1 John iii. 2); our Father in heaven is King there. Christ, when he went to heaven, went to his Father, and our Father, John xx. 17. It is our Father's house, nay, it is our Father's palace, his throne, Rev. iii. 21. Secondly, The honour in reserve for them is, that they shall shine forth as the sun in that kingdom. Here they are obscure and hidden (Col. iii. 3), their beauty is eclipsed by their poverty, and the meanness of their outward condition; their own weaknesses and infirmities, and the reproach and disgrace cast upon them, cloud them; but then they shall shine forth as the sun from behind a dark cloud; at death they shall shine forth to themselves; at the great day they will shine forth publicly before all the world, their bodies will be made like Christ's glorious body: they shall shine by reflection, with a light borrowed from the Fountain of light; their sanctification will be perfected, and their justification published; God will own them for his children, and will produce the record of all their services and sufferings for his name: they shall shine as the sun, the most glorious of all visible beings. The glory of the saints is in the Old Testament compared to that of the firmament and the stars, but here to that of the sun; for life and immortality are brought to a much clearer light by the gospel, than under the law. Those who shine as lights in this world, that God may be glorified, shall shine as the sun in the other world, that they may be glorified. Our Saviour concludes, as before, with a demand of attention; Who hath ears to hear, let him hear. These are things which it is our happiness to hear of, and our duty to hearken to.

III. Here is the parable of the grain of mustard-seed, v. 31, 32. The scope of this parable is to show, that the beginnings of the gospel would be small, but that its latter end would greatly increase. In this way the gospel church, the kingdom of God among us, would be set up in the world; in this way the work of grace in the heart, the kingdom of God within us, would be carried on in particular persons.

Now concerning the work of the gospel, observe,

1. That it is commonly very weak and small at first, like a grain of mustard-seed, which is one of the least of all seeds. The kingdom of the Messiah, which was now in the setting up, made but a small figure; Christ and the apostles, compared with the grandees of the world, appeared like a grain of mustard-seed, the weak things of the world. In particular places, the first breaking out of the gospel light is but as the dawning of the day; and in particular souls, it is at first the day of small things, like a bruised reed. Young converts are like lambs that must be carried in his arms, Isa. xl. 11. There is a little faith, but there is much lacking in it (1 Thess. iii. 10), and the groanings such as cannot be uttered, they are so small; a principle of spiritual life, and some motion, but scarcely discernible.

2. That yet it is growing and coming on. Christ's kingdom strangely got ground; great accessions were made to it; nations were born at once, in spite of all the oppositions it met with from hell and earth. In the soul where grace is true it will grow really, though perhaps insensibly. A grain of mustard-seed is small, but however it is seed, and has in it a disposition to grow. Grace will be getting ground, shining more and more, Prov. iv. 18. Gracious habits confirmed, actings quickened, and knowledge more clear, faith more confirmed, love more inflamed; here is the seed growing.

3. That it will at last come to a great degree of strength and usefulness; when it is grown to some maturity, it becomes a tree, much larger in those countries than in ours. The church, like the vine brought out of Egypt, has taken root, and filled the earth, Ps. lxxx. 9-11. The church is like a great tree, in which the fowls of the air do lodge; God's people have recourse to it for food and rest, shade and shelter. In particular persons, the principle of grace, if true, will persevere and be perfected at last: growing grace will be strong grace, and will bring much to pass. Grown Christians must covet to be useful to others, as the mustard-seed when grown is to the birds; that those who dwell near or under their shadow may be the better for them, Hos. xiv. 7.

IV. Here is the parable of the leaven, v. 33. The scope of this is much the same with that of the foregoing parable, to show that the gospel should prevail and be successful by degrees, but silently and insensibly; the preaching of the gospel is like leaven, and works like leaven in the hearts of those who receive it.

1. A woman took this leaven; it was her work. Ministers are employed in leavening places, in leavening souls, with the gospel. The woman is the weaker vessel, and we have this treasure in such vessels.

2. The leaven was hid in three measures of meal. The heart is, as the meal, soft and pliable; it is the tender heart that is likely to profit by the word: leaven among corn unground does not work, nor does the gospel in souls unhumbled and unbroken for sin: the law grinds the heart, and then the gospel leavens it. It is three measures of meal, a great quantity, for a little leaven leaveneth the whole lump. The meal must be kneaded, before it receive the leaven; our hearts, as they must be broken, so they must be moistened, and pains taken with them to prepare them for the word, that they may receive the impressions of it. The leaven must be hid in the heart (Ps. cxix. 11), not so much for secrecy (for it will show itself) as for safety; our inward thought must be upon it, we must lay it up, as Mary laid up the sayings of Christ, Luke ii. 51. When the woman hides the leaven in the meal, it is with an intention that it should communicate its taste and relish to it; so we must treasure up the word in our souls, that we may be sanctified by it, John xvii. 17.

3. The leaven thus hid in the dough, works there, it ferments; the word is quick and powerful, Heb. iv. 12. The leaven works speedily, so does the word, and yet gradually. What a sudden change did Elijah's mantle make upon Elisha! 1 Kings xix. 20. It works silently and insensibly (Mark iv. 26), yet strongly and irresistibly: it does its work without noise, for so is the way of the Spirit, but does it without fail. Hide but the leaven in the dough, and all the world cannot hinder it from communicating its taste and relish to it, and yet none sees how it is done, but by degrees the whole is leavened.

(1.) Thus it was in the world. The apostles, by their preaching, hid a handful of leaven in the great mass of mankind, and it had a strange effect; it put the world into a ferment, and in a sense turned it upside down (Acts xvii. 6), and by degrees made a wonderful change in the taste and relish of it: the savour of the gospel was manifested in every place, 2 Cor. ii. 14; Rom. xv. 19. It was thus effectual, not by outward force, and therefore not by any such force resistible and conquerable, but by the Spirit of the Lord of hosts, who works, and none can hinder.

(2.) Thus it is in the heart. When the gospel comes into the soul, [1.] It works a change, not in the substance; the dough is the same, but in the quality; it makes us to savour otherwise than we have done, and other things to savour with us otherwise than they used to do, Rom. viii. 5. [2.] It works a universal change; it diffuses itself into all the powers and faculties of the soul, and alters the property even of the members of the body, Rom. vi. 13. [3.] This change is such as makes the soul to partake of the nature of the word, as the dough does of the leaven. We are delivered into it as into a mould (Rom. vi. 17), changed into the same image (2 Cor. iii. 18), like the impression of the seal upon the wax. The gospel savours of God, and Christ, and free grace, and another world, and these things now relish with the soul. It is a word of faith and repentance, holiness and love, and these are wrought in the soul by it. This savour is communicated insensibly, for our life is hid; but inseparably, for grace is a good part that shall never be taken away from those who have it. When the dough is leavened, then to the oven with it; trials and afflictions commonly attend this change; but thus saints are fitted to be bread for our Master's table.
Adam Clarke: Commentary on the Bible - 1831
13:24: The kingdom of heaven - God's method of managing the affairs of the world, and the concerns of his Church.
Is likened unto a man which sowed good seed in his field - In general, the world may be termed the field of God; and in particular, those who profess to believe in God through Christ are his field or farm; among whom God sows nothing but the pure unadulterated word of his truth.
Albert Barnes: Notes on the Bible - 1834
13:24: The kingdom of heaven is likened ... - That is, the "gospel resembles." The kingdom of heaven (see the notes at Mat 3:2) means here the effect of the gospel by its being preached. The meaning of this parable is plain. The field represents the "world," in which the gospel is preached. The "good seed," the truths preached by Christ and his apostles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:24: put: Mat 21:33; Jdg 14:12, Jdg 14:13; Isa 28:10, Isa 28:13; Eze 17:2
The kingdom: Mat 13:33, Mat 13:44, Mat 13:45, Mat 13:47, Mat 3:2, Mat 20:1, Mat 22:2, Mat 25:1; Mar 4:30; Luk 13:18, Luk 13:20
good: Mat 13:19, Mat 13:37, Mat 4:23; Col 1:5; Pe1 1:23
Geneva 1599
13:24 (4) Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:
(4) Christ shows in another parable of the evil seed mixed with the good, that the Church will never be free and rid of offences, both in doctrine and manners, until the day appointed for the restoring of all things comes, and therefore the faithful have to arm themselves with patience and steadfastness.
John Gill
13:24 Another parable put he forth unto them, saying,.... Somewhat like the former, but with a different view: for whereas the design of the former was to show the different sorts of hearers that attend upon the ministry of the word, three parts in four being bad; this is to show the difference of members in churches, some being comparable to good seed, and others to tares.
The kingdom of heaven is likened unto a man which sowed good seed in his field: by "the kingdom of heaven", is not meant the ultimate glory of the saints in heaven, or the state of happiness in the other world; for there will be no tares there; nor the Gospel, and the ministration of it, but the Gospel dispensation, and times, and kingdom of the Messiah; or rather the Gospel visible church state, on earth, called a "kingdom", of which Christ is king, and in which the saints are subject to him; where proper laws are made for the orderly government of it, and proper officers appointed to explain, and put those laws in execution; and which consists of various persons, united under one head, and independent of any other government: and it is styled the kingdom of heaven, in distinction from the kingdoms of this world; the subjects of it are, or should be, heaven born souls; the word, laws, and ordinances of it are from heaven; and there is some resemblance between a Gospel church state and heaven, and it is very near unto it, and is even the suburbs of it: or else the king Messiah himself is intended, who is compared to a man, a sower; and so it is explained, Mt 13:37 "he that soweth the good seed is the son of man": which is a name and title of the Messiah, by which he is called both in the Old and New Testament; who, though the seed of the woman, yet was the son of man, as of Abraham, and David; and which denotes the truth, and yet the infirmity of his human nature: he is the sower that went about preaching the Gospel of the kingdom, in the Jewish world, or throughout Judea and Galilee, in his own person: and who also, by the ministry of his apostles, sowed the seed of the word in the several parts of the world, which was made effectual for the beginning of a good work of grace on the souls of many; for by "his field" is meant "the world", as appears from Mt 13:38 and means either the whole world, in which both good and bad men live and dwell; and is the field Christ is the proprietor of, both by creation, as God, and by gift, as mediator: or the church, the visible Gospel church state throughout the world; which is as a field well tilled and manured; and is Christ's by gift, purchase, and grace: and by the good seed sown in it, are meant "the children of the kingdom"; as is said, Mt 13:38 such as have a good work begun in them, and bring forth good fruit in their lives and conversations.
John Wesley
13:24 He proposed another parable - in which he farther explains the case of unfruitful hearers. The kingdom of heaven (as has been observed before) sometimes signifies eternal glory: sometimes the way to it, inward religion; sometimes, as here, the Gospel dispensation: the phrase is likewise used for a person or thing relating to any one of those: so in this place it means, Christ preaching the Gospel, who is like a man sowing good seed - The expression, is like, both here and in several other places, only means, that the thing spoken of may be illustrated by the following similitude. Who sowed good seed in his field - God sowed nothing but good in his whole creation. Christ sowed only the good seed of truth in his Church.
Robert Jamieson, A. R. Fausset and David Brown
13:24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field--Happily for us, these exquisite parables are, with like charming simplicity and clearness, expounded to us by the Great Preacher Himself. Accordingly, we pass to: Mt 13:36-38. See on Mt 13:36; Mt 13:38
13:2513:25: Եւ ՚ի քուն լինել մարդկան, եկն թշնամի նորա. եւ ցանեաց ՚ի վերայ որոմն ՚ի մէջ ցորենոյն՝ եւ գնա՛ց[242]։ [242] Ոմանք. Եւ եկն թշնամին նորա։
25 Եւ երբ մարդիկ քնի մէջ էին, նրա թշնամին եկաւ եւ ցանած ցորենի վրայ որոմ ցանեց ու գնաց
25 Երբ մարդիկ կը քնանային իր թշնամին եկաւ ու ցորենին մէջ որոմ ցանեց եւ գնաց։
Եւ ի քուն լինել մարդկան` եկն թշնամի նորա եւ ցանեաց ի վերայ որոմն ի մէջ ցորենոյն, եւ գնաց:

13:25: Եւ ՚ի քուն լինել մարդկան, եկն թշնամի նորա. եւ ցանեաց ՚ի վերայ որոմն ՚ի մէջ ցորենոյն՝ եւ գնա՛ց[242]։
[242] Ոմանք. Եւ եկն թշնամին նորա։
25 Եւ երբ մարդիկ քնի մէջ էին, նրա թշնամին եկաւ եւ ցանած ցորենի վրայ որոմ ցանեց ու գնաց
25 Երբ մարդիկ կը քնանային իր թշնամին եկաւ ու ցորենին մէջ որոմ ցանեց եւ գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
13:2525: когда же люди спали, пришел враг его и посеял между пшеницею плевелы и ушел;
13:25  ἐν δὲ τῶ καθεύδειν τοὺς ἀνθρώπους ἦλθεν αὐτοῦ ὁ ἐχθρὸς καὶ ἐπέσπειρεν ζιζάνια ἀνὰ μέσον τοῦ σίτου καὶ ἀπῆλθεν.
13:25. ἐν (In) δὲ (moreover) τῷ (unto-the-one) καθεύδειν (to-rest-down) τοὺς (to-the-ones) ἀνθρώπους (to-mankinds) ἦλθεν (it-had-came) αὐτοῦ (of-it,"ὁ (the-one) ἐχθρὸς (en-enmitied,"καὶ (and) ἐπέσπειρεν (it-whorled-upon) ζιζάνια (to-tares) ἀνὰ (up) μέσον (to-middle) τοῦ (of-the-one) σίτου (of-a-grain) καὶ (and) ἀπῆλθεν. (it-had-came-off)
13:25. cum autem dormirent homines venit inimicus eius et superseminavit zizania in medio tritici et abiitBut while men were asleep, his enemy came and oversowed cockle among the wheat and went his way.
25. but while men slept, his enemy came and sowed tares also among the wheat, and went away.
13:25. But while the men were sleeping, his enemy came and sowed weeds amid the wheat, and then went away.
13:25. But while men slept, his enemy came and sowed tares among the wheat, and went his way.
But while men slept, his enemy came and sowed tares among the wheat, and went his way:

25: когда же люди спали, пришел враг его и посеял между пшеницею плевелы и ушел;
13:25  ἐν δὲ τῶ καθεύδειν τοὺς ἀνθρώπους ἦλθεν αὐτοῦ ὁ ἐχθρὸς καὶ ἐπέσπειρεν ζιζάνια ἀνὰ μέσον τοῦ σίτου καὶ ἀπῆλθεν.
13:25. cum autem dormirent homines venit inimicus eius et superseminavit zizania in medio tritici et abiit
But while men were asleep, his enemy came and oversowed cockle among the wheat and went his way.
13:25. But while the men were sleeping, his enemy came and sowed weeds amid the wheat, and then went away.
13:25. But while men slept, his enemy came and sowed tares among the wheat, and went his way.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25 Относительно смысла zizania (плевелы) высказано было много мнений. По Цану это, по-видимому, семитическое слово, обозначающее похожую на пшеницу сорную траву. Подтверждение своих слов Цан находит в словах Златоуста o kai kata thn oyin eoike pwV tw sitw (по-видимому, походит на пшеницу). Но достоверного ботанического определения этого слова еще не сделано. Вероятно, это lolium temutentum (опьяняющий куколь, головолом) или какой-нибудь вид спорыньи (claviceps purpurea), которая появляется не только во ржи, но и на многих других растениях, между прочим, и на пшенице. Иероним, живший в Палестине, говорит, что в Евангелиях указывается на lolium. Плод этого растения «более горек, — говорит Томсон, — и когда его едят отдельно или даже размешанным в обыкновенном хлебе, он причиняет головокружение и часто действует, как сильное рвотное. Кратко — это сильный снотворный яд, и должен тщательно провеиваться и отделяться от пшеницы, зерно за зерном». Прежде, чем созреть, это растение так сильно походит на пшеницу, что его часто оставляют до тех пор, пока она не созреет.
Adam Clarke: Commentary on the Bible - 1831
13:25: But while men slept - When the professors were lukewarm, and the pastors indolent, his enemy came and sowed tares, ζιζανια degenerate, or bastard wheat. The righteous and the wicked are often mingled in the visible Church. Every Christian society, how pure soever its principles may be, has its bastard wheat - those who bear a resemblance to the good, but whose hearts are not right with God. He who sows this bastard wheat among God's people is here styled God's enemy; and he may be considered also as a sower of them who permits them to be sown and to spring up through his negligence. Wo to the indolent pastors, who permit the souls under their care to be corrupted by error and sin! This word does not, I believe, occur in any of the Greek classics, nor in Dioscorides; but it may be seen in the Geoponica, or Greek writers De Re Rustica: see the edition by Niclas, vol. i. lib. ii. c. 43, where το ζιζανιον is said to be the same which the Greeks call αιρα; and Florentinus, the author, says, Το ζιζανιον, το λεγομενον Αιρα, φθειρει νον σιτον, αρτοις δε μιγνυμενη, σκοτοι τους εσθιοντας. "Zizanion, which is called αιρα, darnel, injures the wheat; and, mixed in the bread, causes dimness of the eyes to those who eat of it." And the author might have added vertigo also. But this does not seem to be the grain to which our Lord alludes.
The word ζιζανια, zizania, which is here translated tares, and which should rather be translated bastard or degenerate wheat, is a Chaldee word; and its meaning must be sought in the rabbinical writers. In a treatise in the Mishna called Kelayim, which treats expressly on different kinds of seeds, the word זונים zunim, or זונין zunin, is used for bastard or degenerated wheat; that which was wholly a right seed in the beginning, but afterwards became degenerate - the ear not being so large, nor the grains in such quantity, as formerly, nor the corn so good in quality. In Psa 144:13, the words מזן אל זן mizzan al zen, are translated all manner of store; but they properly signify, from species to species: might not the Chaldee word זונין zunin, and the Greek word ζιζανια, zizania, come from the psalmist's זנזן zanzan, which might have signified a mixture of grain of any kind, and be here used to point out the mixing bastard or degenerate wheat among good seed wheat? The Persic translator renders it telkh daneh, bitter grain; but it seems to signify merely degenerate wheat. This interpretation throws much light on the scope and design of the whole passage. Christ seems to refer, first, to the origin of evil. God sowed good seed in his field; made man in his own image and likeness: but the enemy, the devil, (Mat 13:39), corrupted this good seed, and caused it to degenerate. Secondly, he seems to refer to the state of the Jewish people: God had sowed them, at first, wholly a right seed, but now they were become utterly degenerate, and about to be plucked up and destroyed by the Roman armies, which were the angels or messengers of God's justice, whom he had commissioned to sweep these rebellious people from the face of the land. Thirdly, he seems to refer also to the state in which the world shall be found, when he comes to judge it. The righteous and the wicked shall be permitted to grow together, till God comes to make a full and final separation.
Albert Barnes: Notes on the Bible - 1834
13:25
While men slept, his enemy came ... - That is, "in the night," when it could be done without being seen, an enemy came and scattered bad seed on the new-plowed field, perhaps before the good seed had been harrowed in.
Satan thus sows false doctrine in darkness. In the very place where the truth is preached, and while the hearts of people are open to receive it, by false but plausible teachers he takes care to inculcate false sentiments. Often it is one of his arts, in a Rev_ival of religion, to spread secretly dangerous notions of piety. Multitudes are persuaded that they are Christians who are deceived. They are awakened, convicted, and alarmed. They take this for conversion. Or they find their burden gone; they fancy that they hear a voice; or a text of Scripture is "brought" to them, saying that their sins are forgiven; or they see Christ hanging on the cross in a vision; or they dream that their sins are pardoned, and they suppose they are Christians. But they are deceived. None of these things are any conclusive evidence of piety. All these may exist, and still there be no true love to God or Christ, and no real hatred of sin and change of heart. An enemy may do it to deceive them, and to bring dishonor on religion.
Sowed tares - By "tares" is probably meant a degenerate kind of wheat, or the darnel-grass growing in Palestine. In its growth and form it has a strong resemblance to genuine wheat; but it either produces no grain, or that of a very inferior and hurtful kind. Probably it comes near to what we mean by "chess." It was extremely difficult to separate it from the genuine wheat, on account of its similarity while growing.
"The tare abounds all over the East, and is a great nuisance to the farmer. It resembles the American "cheat (chess)," but the "head" does not droop like cheat, nor does it branch out like oats. The grain, also, is smaller, and is arranged along the upper part of the stalk, which stands perfectly erect. The "taste" is bitter, and when eaten separately, or even when diffused in ordinary bread, it causes dizziness, and often acts as a violent emetic. Barn-door fowls also become dizzy from eating it. In short, it is a strong soporific poison, and must be carefully winnowed, and picked out of the wheat grain by grain, before grinding, or the flour is not healthy. Even the farmers, who in this country generally "weed" their fields, do not attempt to separate the one from the other. They would not only mistake good grain for them, but very commonly the roots of the two are so intertwined that it is impossible to separate them without plucking up both. Both, therefore, must be left to "grow together" until the time of harvest." - (Thomson) "The Land and the Book," vol. ii. pp. 111, 112. Thus, "tares" aptly represented hypocrites in the church. Strongly resembling Christians in their experience, and, in some respects, their lives it is impossible to distinguish them from genuine Christians, nor can they be separated until it is done by the Great Searcher of hearts at the day of judgment. An enemy the devil hath done it. And nowhere has he shown profounder cunning, or done more to adulterate the purity of the gospel.
And went his way - There is something very expressive in this. He knew the soil; he knew how the seed would take root and grow. He had only to sow the seed and let it alone. So Satan knows the soil in which he sows his doctrine. He knows that in the human heart it will take deep and rapid root. It needs but little culture. Grace needs constant attendance and care. Error, and sin, and hypocrisy are the native products of the human heart, and, when left alone, start up with deadly luxuriancy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:25: men: Mat 25:5; Isa 56:9, Isa 56:10; Act 20:30, Act 20:31; Gal 2:4; Ti2 4:3-5; Heb 12:15; Pe2 2:1; Rev 2:20
enemy: Mat 13:39; Co2 11:13-15; Pe1 5:8; Rev 12:9, Rev 13:14
tares: Mat 13:38
John Gill
13:25 But while men slept,.... Good men, ministers, and churches; whose case this sometimes is to be asleep in a spiritual sense: and which sleepiness lies in a non-exercise of grace; in a sluggishness to and in duty; in a contentment in external exercises of religion; in lukewarmness about the cause of Christ; in an unconcernedness about sins of omission and commission; and in a willingness to continue in such a state; and which arises from a body of sin and death; from worldly cares; weariness in spiritual duties; a cessation from spiritual exercises; an absenting from spiritual company; oftentimes from outward ease, peace, and plenty, sometimes from a long expectation of the bridegroom's coming, and the delay of it; and from its being a night season, a time of darkness and security: such a case with the church, and good men, is very dangerous, as it exposes to every sin and snare; renders them liable to lose the presence of Christ, their liveliness and comfort; and tends to poverty and leanness of soul: such are in danger of being surprised with the midnight cry; and the churches are likely to be filled with hypocrites and heretics:
his enemy came; by whom is meant the devil, Mt 13:39 who is an enemy to Christ personally, and showed himself to be so in his infancy, by stirring up Herod to seek his life: and, when grown up, by instigating the Jews to contrive his death; which they attempted by various methods, and which, at last, he compassed by Judas, and the Scribes and Pharisees; and also to Christ mystical, to the church, and all true believers; whose adversary he is, going about, like a roaring lion, seeking whom he may devour: the same came into the field, the world, and church in it;
and sowed tares among the wheat; by "the wheat", is meant the same with the "good seed", the children of God, true believers in Christ; who are comparable to wheat, for the choiceness of it, that being the choicest grain, so they are the chosen of God, and precious, and the excellent in the earth: and because it dies before it rises and springs up; so the saints do, and will do, both in a spiritual and corporal sense; and because of the purity and whiteness of it, so they are pure and white, being sanctioned by the Spirit, washed in the blood of Christ, and justified by his righteousness; and because of its substance, fulness, weight, and permanence, so they are filled from Christ's fulness, and with the fulness of God, and fruits of righteousness, and remain, and cannot be driven as the chaff is, but continue to live, because Christ their head lives; and because of its gradual increase, so they increase in spiritual light, grace, and experience; and because of the chaff that adheres to it, so sin and corruption cleave to the saints in this life; and lastly, because it needs both the flail and the fan, so believers need chastisements, afflictions, and corrections: by "the tares" sown among them, are meant "the children of the wicked one"; Satan, the enemy and adversary, as in Mt 13:38 who are to be understood, not of profane sinners; though these are the children of the devil; but of professors of religion, men either of bad principles, or of bad lives and conversations; whom Satan, by some means or another, gets into churches, and they become members thereof: at first they look like wheat, like true believers, have a show of religion, a form of godliness, an appearance of grace, but are destitute of it; and prove tares, unfruitful, unprofitable, and of no account, yea hurtful, and whose end is to be burned.
And went his way; somewhere else, to do more mischief; and having done all he could at present here, undiscovered, not taken notice of by ministers and churches; they being all asleep, and having lost, in a great measure, the spirit of discerning. The word we render "tares", and the Ethiopic version "thistles", probably means the same the Jewish doctors call Zunin (s); and which, they say, is a sort of wheat, and not of a different kind from it; that when it is sown it looks like wheat, and is sown for it, but is changed in the earth, both as to its nature and form, and brings forth this kind. In the generation in which the flood was, they say (t), they sowed wheat, and the earth brought forth what we render "tares", and bids fair to be what is here meant; and fitly expresses false professors, nominal Christians, men of degenerate principles and practices: for not what we call tares, or vetches, can be meant, which may be removed from the wheat without danger, but rather this degenerate wheat; or that wheat which is blasted, and which may be observed sometimes to grow upon the same root, and therefore cannot be taken away, without rooting up the wheat also.
(s) Misn. Kilaim, c. 1. sect. 1. & Trumot, c. 2. sect, 6. & Maimon. in ib. T. Hieros. Kilaim, fol. 26. 4. Maimon. Hilch. Kilaim, c. 3. sect. 3. (t) Bereshit Rabba, sect. 28. fol. 23. 4.
John Wesley
13:25 But while men slept - They ought to have watched: the Lord of the field sleepeth not. His enemy came and sowed darnel - This is very like wheat, and commonly grows among wheat rather than among other grain: but tares or vetches are of the pulse kind, and bear no resemblance to wheat.
Robert Jamieson, A. R. Fausset and David Brown
13:25 But while men slept, his enemy came and sowed tares among the wheat, and went his way--(See on Mt 13:38-39).
13:2613:26: Եւ իբրեւ բուսաւ խոտն՝ եւ արար պտուղ, ապա երեւեցա՛ւ եւ որոմն[243]։ [243] Բազումք. Եւ որոմնն... (27) զորոմնն։
26 Եւ երբ ցորենը բուսաւ ու պտուղ տուեց, ապա երեւաց եւ այն որոմը
26 Երբ խոտը բուսաւ ու պտուղ բերաւ, անկէ յետոյ որոմն ալ երեւցաւ։
Եւ իբրեւ բուսաւ խոտն եւ արար պտուղ, ապա երեւեցաւ եւ որոմնն:

13:26: Եւ իբրեւ բուսաւ խոտն՝ եւ արար պտուղ, ապա երեւեցա՛ւ եւ որոմն[243]։
[243] Բազումք. Եւ որոմնն... (27) զորոմնն։
26 Եւ երբ ցորենը բուսաւ ու պտուղ տուեց, ապա երեւաց եւ այն որոմը
26 Երբ խոտը բուսաւ ու պտուղ բերաւ, անկէ յետոյ որոմն ալ երեւցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
13:2626: когда взошла зелень и показался плод, тогда явились и плевелы.
13:26  ὅτε δὲ ἐβλάστησεν ὁ χόρτος καὶ καρπὸν ἐποίησεν, τότε ἐφάνη καὶ τὰ ζιζάνια.
13:26. ὅτε (Which-also) δὲ (moreover) ἐβλάστησεν (it-sprouted,"ὁ (the-one) χόρτος (a-victualage,"καὶ (and) καρπὸν (to-a-fruit) ἐποίησεν, (it-did-unto,"τότε (to-the-one-which-also) ἐφάνη (it-had-been-manifested) καὶ (and) τὰ (the-ones) ζιζάνια. (tares)
13:26. cum autem crevisset herba et fructum fecisset tunc apparuerunt et zizaniaAnd when the blade was sprung up, and had brought forth fruit, then appeared also the cockle.
26. But when the blade sprang up, and brought forth fruit, then appeared the tares also.
13:26. And when the plants had grown, and had produced fruit, then the weeds also appeared.
13:26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also.
But when the blade was sprung up, and brought forth fruit, then appeared the tares also:

26: когда взошла зелень и показался плод, тогда явились и плевелы.
13:26  ὅτε δὲ ἐβλάστησεν ὁ χόρτος καὶ καρπὸν ἐποίησεν, τότε ἐφάνη καὶ τὰ ζιζάνια.
13:26. cum autem crevisset herba et fructum fecisset tunc apparuerunt et zizania
And when the blade was sprung up, and had brought forth fruit, then appeared also the cockle.
13:26. And when the plants had grown, and had produced fruit, then the weeds also appeared.
13:26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:26: When the blade was sprung up - then appeared the tares also - Satan has a shoot of iniquity for every shoot of grace; and, when God revives his work, Satan revives his also. No marvel, therefore, if we find scandals arising suddenly to discredit a work of grace, where God has begun to pour out his Spirit.
Albert Barnes: Notes on the Bible - 1834
13:26
Then appeared the tares also - That is, then the tares were "first discovered." They had grown with the wheat, but were so much like it as not to be noticed until the wheat began to ripen.
So true piety and false hopes are not known by professions, by "blades," and leaves, and flowers, but by the fruit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:26: Mar 4:26-29
John Gill
13:26 But when the blade was sprung up,.... That is, the blade of the wheat; which designs the taking up, a profession of religion on principles of grace, called a profession of faith; and when right, it springs up from, and proceeds upon a work begun in the heart: and such a profession ought to be made by all that are partakers of the grace of God; and ought to be made both verbally, by a confession of the mouth, and a declaration of the work of God upon the heart, and by deeds, by submitting to the ordinances of the Gospel; and should be sincere, and from the heart, and be visible to men, and be held fast unto the end without wavering.
And brought forth fruit; which intends not the conversion of sinners, nor the performance of duties, nor the perfection of grace, but the first appearances of grace under a profession, such as sorrow for sin, after a godly sort, fear and reverence of God, great humility, much self-denial, ardent love to Christ, pantings and breathings after him, and communion with him, strong affection for the people of God, some exercise of faith on Christ, zeal for his cause and interest, and a concern to honour and glorify God.
Then appeared the tares also. They were not discernible for some time when they were first sown; they looked like good seed when they first appeared among the people of God; they seemed to have the truth of grace, as others had; their blade of profession, when it sprung up, looked like that of true wheat; but were now discernible both by their unfruitfulness in their lives and conversations, and by their bad principles, which they now endeavoured to spread, to the hurt of the churches where they were: they always appeared to be what they were to God the searcher of hearts; but now, through the zeal of true converts, to which these opposed themselves, and the fruitfulness of their lives, from which they were so very different, they became manifest to ministers and churches.
John Wesley
13:26 When the blade was sprung up, then appeared the darnel - It was not discerned before: it seldom appears, as soon as the good seed is sown: all at first appears to be peace, and love, and joy.
Robert Jamieson, A. R. Fausset and David Brown
13:26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also--the growth in both cases running parallel, as antagonistic principles are seen to do.
13:2713:27: Մատուցեալ ծառայք տանուտեառնն ասեն ցնա. Տէ՛ր՝ ո՞չ սե՛րմն բարի սերմանեցեր յագարակին քում, արդ՝ ուստի՞ ունիցի զորոմն։
27 Տանտիրոջ ծառաները մօտեցան ու ասացին նրան. «Տէ՛ր, չէ՞ որ քո արտի մէջ դու բարի սերմ սերմանեցիր, ուրեմն որտեղի՞ց է այդ որոմը»
27 Ուստի տանտիրոջ ծառաները մօտեցան ու իրեն ըսին. ‘Տէ՛ր, չէ՞ որ դուն քու արտիդ մէջ բարի սերմ ցանեցիր. ուրեմն որոմը ուրկէ՞ է’։
Մատուցեալ ծառայք տանուտեառնն ասեն ցնա. Տէր, ո՞չ սերմն բարի սերմանեցեր յագարակին քում, արդ ուստի՞ ունիցի զորոմնն:

13:27: Մատուցեալ ծառայք տանուտեառնն ասեն ցնա. Տէ՛ր՝ ո՞չ սե՛րմն բարի սերմանեցեր յագարակին քում, արդ՝ ուստի՞ ունիցի զորոմն։
27 Տանտիրոջ ծառաները մօտեցան ու ասացին նրան. «Տէ՛ր, չէ՞ որ քո արտի մէջ դու բարի սերմ սերմանեցիր, ուրեմն որտեղի՞ց է այդ որոմը»
27 Ուստի տանտիրոջ ծառաները մօտեցան ու իրեն ըսին. ‘Տէ՛ր, չէ՞ որ դուն քու արտիդ մէջ բարի սերմ ցանեցիր. ուրեմն որոմը ուրկէ՞ է’։
zohrab-1805▾ eastern-1994▾ western am▾
13:2727: Придя же, рабы домовладыки сказали ему: господин! не доброе ли семя сеял ты на поле твоем? откуда же на нем плевелы?
13:27  προσελθόντες δὲ οἱ δοῦλοι τοῦ οἰκοδεσπότου εἶπον αὐτῶ, κύριε, οὐχὶ καλὸν σπέρμα ἔσπειρας ἐν τῶ σῶ ἀγρῶ; πόθεν οὗν ἔχει ζιζάνια;
13:27. προσελθόντες ( Having-had-came-toward ) δὲ (moreover,"οἱ (the-ones) δοῦλοι (bondees) τοῦ (of-the-one) οἰκοδεσπότου (of-a-house-master,"εἶπον (they-had-said) αὐτῷ (unto-it,"Κύριε, (Authority-belonged,"οὐχὶ (unto-not) καλὸν (to-seemly) σπέρμα (to-a-whorling-to) ἔσπειρας (thou-whorled) ἐν (in) τῷ (unto-the-one) σῷ (unto-thine) ἀγρῷ; (unto-a-field?"πόθεν (Whither-from) οὖν (accordingly) ἔχει (it-holdeth) ζιζάνια; (to-tares?"
13:27. accedentes autem servi patris familias dixerunt ei domine nonne bonum semen seminasti in agro tuo unde ergo habet zizaniaAnd the servants of the good man of the house coming said to him. Sir, didst thou not sow good seed in thy field? Whence then hath it cockle?
27. And the servants of the householder came and said unto him, Sir, didst thou not sow good seed in thy field? whence then hath it tares?
13:27. So the servants of the Father of the family, approaching, said to him: ‘Lord, did you not sow good seed in your field? Then how is it that it has weeds?’
13:27. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?
So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares:

27: Придя же, рабы домовладыки сказали ему: господин! не доброе ли семя сеял ты на поле твоем? откуда же на нем плевелы?
13:27  προσελθόντες δὲ οἱ δοῦλοι τοῦ οἰκοδεσπότου εἶπον αὐτῶ, κύριε, οὐχὶ καλὸν σπέρμα ἔσπειρας ἐν τῶ σῶ ἀγρῶ; πόθεν οὗν ἔχει ζιζάνια;
13:27. accedentes autem servi patris familias dixerunt ei domine nonne bonum semen seminasti in agro tuo unde ergo habet zizania
And the servants of the good man of the house coming said to him. Sir, didst thou not sow good seed in thy field? Whence then hath it cockle?
13:27. So the servants of the Father of the family, approaching, said to him: ‘Lord, did you not sow good seed in your field? Then how is it that it has weeds?’
13:27. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:27: So the servants - said unto him, Sir, didst not thou sow - A faithful and vigilant minister of Christ fails not to discover the evil, to lament it, and to address himself to God by prayer, in order to find out the cause of it, and to receive from him proper information how to behave on the occasion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:27: the servants: Co1 3:5-9, Co1 12:28, Co1 12:29, Co1 16:10; Co2 5:18-20, Co2 6:1, Co2 6:4; Eph 4:11, Eph 4:12
whence: Rom 16:17; Co1 1:11-13, Co1 15:12-34; Gal 3:1-3; Jam 3:15, Jam 3:16, Jam 4:4
John Gill
13:27 So the servants of the householder came,.... Christ is the "householder"; the house of which he is master is the church, called the household of God, the household of faith, the family in heaven, and in earth; in which house he bears and sustains many relations, as those of a son, a priest, a master, or governor. By "the servants" that came to him, are meant, not civil magistrates, who have nothing to do in the affairs of churches; nor the angels, though these are ministering servants to Christ, and will be employed by him, in the close of time, to gather up the tares, bind them in bundles, and cast them into the fire; but the ministers of the Gospel, the servants of Christ, and of the most high God, who are made use of in planting, and sowing, and weeding his field, the church: these observing the tares, and fearing the danger the wheat was in by them, as well as troubled and surprised at the appearance and growth of them, came to him, and spread the case before him in prayer; and
said unto him, Sir, didst thou not sow good seed in thy field? from whence then hath it tares? Their manner of address, calling him Sir, or Lord, is expressive of their reverence of him, and obedience to him; and which is said, not in word only, but in the sincerity of their hearts, and under the influence of the Spirit of God. They ascribe the field, the church, the good seed, converts that sprung up in it, and the sowing, or making of them such, all to Christ, and not any of this kind, or any part of it to themselves; though they were employed by him in tilling this field, in sowing spiritual things to the saints, and were useful to them in their profession of religion. Moreover, they intimate, that nothing but good could come from Christ; no bad seed, no tares could be of his sowing: and declare their ignorance of the rise of them; which ignorance was owing to their being asleep, when the enemy sowed them.
John Wesley
13:27 Didst not thou sow good seed in thy field? Whence then hath it darnel? - Not from the parent of good. Even the heathen could say, "No evil can from thee proceed: 'Tis only suffer'd, not decreed: As darkness is not from the sun, Nor mount the shades, till he is gone."
Robert Jamieson, A. R. Fausset and David Brown
13:27 So the servants of the householder came--that is, Christ's ministers.
and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?--This well expresses the surprise, disappointment, and anxiety of Christ's faithful servants and people at the discovery of "false brethren" among the members of the Church.
13:2813:28: Եւ նա ասէ ցնոսա. Ա՛յր թշնամի արար զայն։ Ասեն ցնա ծառայքն. Կամի՞ս՝ զի երթիցուք քաղեսցուք զայն ՚ի բաց։
28 Եւ տէրն ասաց նրանց. «Թշնամի մարդ է արել այդ»: Ծառաները նրան ասացին. «Կամենո՞ւմ ես, որ գնանք ու քաղենք հանենք այն»
28 Անիկա ըսաւ անոնց. ‘Թշնամի մարդ մը ըրած է ատիկա’։ Ծառաները իրեն ըսին. ‘Հիմա կ’ուզե՞ս որ երթանք զանոնք քաղենք’։
Եւ նա ասէ ցնոսա. Այր թշնամի արար զայն: Ասեն ցնա ծառայքն. Կամի՞ս զի երթիցուք քաղեսցուք զայն ի բաց:

13:28: Եւ նա ասէ ցնոսա. Ա՛յր թշնամի արար զայն։ Ասեն ցնա ծառայքն. Կամի՞ս՝ զի երթիցուք քաղեսցուք զայն ՚ի բաց։
28 Եւ տէրն ասաց նրանց. «Թշնամի մարդ է արել այդ»: Ծառաները նրան ասացին. «Կամենո՞ւմ ես, որ գնանք ու քաղենք հանենք այն»
28 Անիկա ըսաւ անոնց. ‘Թշնամի մարդ մը ըրած է ատիկա’։ Ծառաները իրեն ըսին. ‘Հիմա կ’ուզե՞ս որ երթանք զանոնք քաղենք’։
zohrab-1805▾ eastern-1994▾ western am▾
13:2828: Он же сказал им: враг человека сделал это. А рабы сказали ему: хочешь ли, мы пойдем, выберем их?
13:28  ὁ δὲ ἔφη αὐτοῖς, ἐχθρὸς ἄνθρωπος τοῦτο ἐποίησεν. οἱ δὲ δοῦλοι λέγουσιν αὐτῶ, θέλεις οὗν ἀπελθόντες συλλέξωμεν αὐτά;
13:28. ὁ (The-one) δὲ (moreover) ἔφη (it-was-declaring) αὐτοῖς (unto-them,"Ἐχθρὸς (En-emnitied) ἄνθρωπος (a-mankind) τοῦτο (to-the-one-this) ἐποίησεν. (it-did-unto) οἱ (the-ones) δὲ (moreover) αὐτῷ (unto-it) λέγουσιν (they-fortheth,"Θέλεις (Thou-determine) οὖν (accordingly) ἀπελθόντες ( having-had-came-off ) συλλέξωμεν (we-might-have-forthed-together) αὐτά; (to-them?"
13:28. et ait illis inimicus homo hoc fecit servi autem dixerunt ei vis imus et colligimus eaAnd he said to them: An enemy hath done this. And the servants said to him: Wilt thou that we go and gather it up?
28. And he said unto them, An enemy hath done this. And the servants say unto him, Wilt thou then that we go and gather them up?
13:28. And he said to them, ‘A man who is an enemy has done this.’ So the servants said to him, ‘Is it your will that we should go and gather them up?’
13:28. He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?
He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up:

28: Он же сказал им: враг человека сделал это. А рабы сказали ему: хочешь ли, мы пойдем, выберем их?
13:28  ὁ δὲ ἔφη αὐτοῖς, ἐχθρὸς ἄνθρωπος τοῦτο ἐποίησεν. οἱ δὲ δοῦλοι λέγουσιν αὐτῶ, θέλεις οὗν ἀπελθόντες συλλέξωμεν αὐτά;
13:28. et ait illis inimicus homo hoc fecit servi autem dixerunt ei vis imus et colligimus ea
And he said to them: An enemy hath done this. And the servants said to him: Wilt thou that we go and gather it up?
13:28. And he said to them, ‘A man who is an enemy has done this.’ So the servants said to him, ‘Is it your will that we should go and gather them up?’
13:28. He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:28: An enemy hath done this - It is the interest of Satan to introduce hypocrites and wicked persons into religious societies, in order to discredit the work of God, and to favor his own designs.
Wilt thou then that we go and gather them up? - A zeal which is rash and precipitate is as much to be feared as the total lack of strict discipline.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:28: Wilt: Luk 9:49-54; Co1 5:3-7; Co2 2:6-11; Th1 5:14; Jde 1:22, Jde 1:23
John Gill
13:28 He said unto them, an enemy has done this,.... This is the answer of the householder to the question of his servants. In the Greek text it is, "an enemy man"; and is so rendered in the several versions; meaning, not that the enemy was a man; for he was the devil, as in Mt 13:39 but it is an Hebraism; such as in Esther 7:6, , "the man adversary and enemy" is this wicked Haman; and signifies a certain enemy, and one indeed that is an implacable enemy to man.
The servants said unto him, wilt thou then that we go and gather them up? which words express the concern of the ministers of Christ for the true members of the church, comparable to wheat, lest they should receive any damage by the ill examples, and pernicious principles of evil men among them; also their detestation and abhorrence of men of wicked lives and erroneous principles; they cannot bear them which are evil; likewise, they show great regard to the glory of God, and interest of religion, and their readiness to execute any orders Christ should give them; but not willing to proceed of themselves, ask counsel and advice of him.
John Wesley
13:28 He said, An enemy hath done this - A plain answer to the great question concerning the origin of evil. God made men (as he did angels) intelligent creatures, and consequently free either to choose good or evil: but he implanted no evil in the human soul: An enemy (with man's concurrence) hath done this. Darnel, in the Church, is properly outside Christians, such as have the form of godliness, without the power. Open sinners, such as have neither the form nor the power, are not so properly darnel, as thistles and brambles: these ought to be rooted up without delay, and not suffered in the Christian community. Whereas should fallible men attempt to gather up the darnel, they would often root up the wheat with them.
Robert Jamieson, A. R. Fausset and David Brown
13:28 He said unto them, An enemy hath done this--Kind words these from a good Husbandman, honorably clearing His faithful servants of the wrong done to his field.
The servants said unto him, Wilt thou then that we go and gather them up?--Compare with this the question of James and John (Lk 9:54), "Lord, wilt Thou that we command fire to come down from heaven and consume" those Samaritans? In this kind of zeal there is usually a large mixture of carnal heat. (See Jas 1:20).
13:2913:29: Եւ նա ասէ ցնոսա. Մի՛. գուցէ՛ մինչ քաղիցէք զորոմնն, եւ զցորեա՛նն ընդ նմին ՚ի բաց խլիցէք։
29 Եւ տէրը նրանց ասաց. «Ո՛չ, մի գուցէ որոմը քաղելիս, ցորենն էլ նրա հետ արմատախիլ անէք
29 Ան ալ ըսաւ. ‘Ո՛չ, չըլլայ թէ որոմը քաղած ատեննիդ ցորենն ալ անոր հետ փրցնէք։
Եւ նա ասէ ցնոսա. Մի՛, գուցէ մինչ քաղիցէք զորոմնն, եւ զցորեանն ընդ նմին ի բաց խլիցէք:

13:29: Եւ նա ասէ ցնոսա. Մի՛. գուցէ՛ մինչ քաղիցէք զորոմնն, եւ զցորեա՛նն ընդ նմին ՚ի բաց խլիցէք։
29 Եւ տէրը նրանց ասաց. «Ո՛չ, մի գուցէ որոմը քաղելիս, ցորենն էլ նրա հետ արմատախիլ անէք
29 Ան ալ ըսաւ. ‘Ո՛չ, չըլլայ թէ որոմը քաղած ատեննիդ ցորենն ալ անոր հետ փրցնէք։
zohrab-1805▾ eastern-1994▾ western am▾
13:2929: Но он сказал: нет, --чтобы, выбирая плевелы, вы не выдергали вместе с ними пшеницы,
13:29  ὁ δέ φησιν, οὔ, μήποτε συλλέγοντες τὰ ζιζάνια ἐκριζώσητε ἅμα αὐτοῖς τὸν σῖτον.
13:29. ὁ (The-one) δέ (moreover) φησιν (it-declareth,"Οὔ, (Not,"μή (lest) ποτε (whither-also) συλλέγοντες ( forthing-together ) τὰ (to-the-ones) ζιζάνια (to-tares) ἐκριζώσητε (ye-might-have-en-rooted-out) ἅμα (along) αὐτοῖς (unto-them) τὸν (to-the-one) σῖτον: (to-a-grain)
13:29. et ait non ne forte colligentes zizania eradicetis simul cum eis et triticumAnd he said: No, lest perhaps gathering up the cockle, you root up the wheat also together with it.
29. But he saith, Nay; lest haply while ye gather up the tares, ye root up the wheat with them.
13:29. And he said: ‘No, lest perhaps in gathering the weeds, you might also root out the wheat together with it.
13:29. But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.
But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them:

29: Но он сказал: нет, --чтобы, выбирая плевелы, вы не выдергали вместе с ними пшеницы,
13:29  ὁ δέ φησιν, οὔ, μήποτε συλλέγοντες τὰ ζιζάνια ἐκριζώσητε ἅμα αὐτοῖς τὸν σῖτον.
13:29. et ait non ne forte colligentes zizania eradicetis simul cum eis et triticum
And he said: No, lest perhaps gathering up the cockle, you root up the wheat also together with it.
13:29. And he said: ‘No, lest perhaps in gathering the weeds, you might also root out the wheat together with it.
13:29. But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:29: But he said, Nay - God judges quite otherwise than men of this mixture of good and evil in the world; he knows the good which he intends to produce from it, and how far his patience towards the wicked should extend, in order to their conversion, or the farther sanctification of the righteous. Men often persecute a true Christian, while they intend only to prosecute an impious person. "A zeal for the extirpation of heretics and wicked men," said a pious Papist, "not regulated by these words of our blessed Savior, allows no time for the one to grow strong in goodness, or to the other to forsake their evil courses. They are of a spirit very opposite to his, who care not if they root up the wheat, provided they can but gather up the tares." The zeal which leads persons to persecute others for religious opinions is not less a seed of the devil than a bad opinion itself is.
Albert Barnes: Notes on the Bible - 1834
13:29
Ye root up also the wheat - They so much resembled the true wheat that even then it would be difficult to separate them.
By gathering them, they would tread down the wheat, loosen and disturb the earth, and greatly injure the crop. In the harvest it could be done without injury.
John Gill
13:29 But he said, nay,.... The answer is in the negative; and which, if spoken to angels, is to be understood, that they should not inflict punishments, or pour out, their vials, as yet, on formal professors, lest the righteous should share in them; and if to magistrates, the sense of it is, that they should not persecute with the sword, or put men to death for heretical opinions; but if to ministers of the word, which sense I choose, the meaning is, that not everyone suspected to be a tare, or a nominal professor, is to be removed from the communion of the church, because there is often danger in so doing:
lest while ye gather up the tares, ye root up also the wheat with them: not that men of openly scandalous lives are to be tolerated in churches; they are to be withdrawn from, and put away; nor men of known, avowed, heretical principles; such, after the first and second admonition, are to be rejected: yet there may be such in churches, not altogether agreeable in principle and practice, whose character and situation may be such, that there is no removing them without offending some truly gracious, useful persons, in whose affections they stand, who may be tempted, by such a step, to leave their communion; and so cannot be done without a considerable prejudice to the church. The scope of the parable, and the design of our Lord in it, are chiefly to be attended to; which are to show, that a pure and perfect church cannot be expected in the present state of things; and that saints should not be immoderately uneasy, but patiently bear such exercises, until Christ's time is come to relieve them, when the tares and chaff shall be separated from the wheat; when sinners shall not stand in the congregation of the righteous, and there shall be no more a pricking briar, nor a grieving thorn in the house of Israel.
Robert Jamieson, A. R. Fausset and David Brown
13:29 But he said, Nay--"It will be done in due time, but not now, nor is it your business."
lest, while ye gather up the tares, ye root up also the wheat with them--Nothing could more clearly or forcibly teach the difficulty of distinguishing the two classes, and the high probability that in the attempt to do so these will be confounded.
13:3013:30: Թո՛յլ տուք երկոցունց աճել ՚ի միասին մինչեւ ՚ի հունձս, եւ ՚ի ժամանակի հնձոց ասացի՛ց ցհնձօղսն. Քաղեցէ՛ք նախ զորոմնդ, եւ կապեցէ՛ք զայդ խրձունս առ ՚ի յայրել. եւ զցորեանն ժողովեցէ՛ք ՚ի շտեմարանս իմ[244]։ [244] Ոմանք. Զայդ ՚ի խրձունս։
30 Թողէ՛ք, որ երկուսն էլ միասին աճեն մինչեւ հունձը, եւ հնձի ժամանակ ես հնձողներին կ’ասեմ՝ նախ այդ որոմը քաղեցէ՛ք եւ դրանից խուրձեր կապեցէ՛ք այրելու համար, իսկ ցորենը հաւաքեցէ՛ք իմ շտեմարանների մէջ»:
30 Թող տուէ՛ք որ երկուքն ալ մէկտեղ աճին մինչեւ հունձքի ատենը։ Եւ հունձքի ատենը հնձողներուն պիտի ըսեմ. ‘Առաջ որոմը քաղեցէք, խուրձ խուրձ կապեցէք այրելու համար, իսկ ցորենը իմ ամբարս ժողվեցէք’»։
Թոյլ տուք երկոցունց աճել ի միասին մինչեւ ի հունձս, եւ ի ժամանակի հնձոց ասացից ցհնձողսն. Քաղեցէք նախ զորոմնդ եւ կապեցէք զայդ ի խրձունս առ ի յայրել, եւ զցորեանն ժողովեցէք ի շտեմարանս իմ:

13:30: Թո՛յլ տուք երկոցունց աճել ՚ի միասին մինչեւ ՚ի հունձս, եւ ՚ի ժամանակի հնձոց ասացի՛ց ցհնձօղսն. Քաղեցէ՛ք նախ զորոմնդ, եւ կապեցէ՛ք զայդ խրձունս առ ՚ի յայրել. եւ զցորեանն ժողովեցէ՛ք ՚ի շտեմարանս իմ[244]։
[244] Ոմանք. Զայդ ՚ի խրձունս։
30 Թողէ՛ք, որ երկուսն էլ միասին աճեն մինչեւ հունձը, եւ հնձի ժամանակ ես հնձողներին կ’ասեմ՝ նախ այդ որոմը քաղեցէ՛ք եւ դրանից խուրձեր կապեցէ՛ք այրելու համար, իսկ ցորենը հաւաքեցէ՛ք իմ շտեմարանների մէջ»:
30 Թող տուէ՛ք որ երկուքն ալ մէկտեղ աճին մինչեւ հունձքի ատենը։ Եւ հունձքի ատենը հնձողներուն պիտի ըսեմ. ‘Առաջ որոմը քաղեցէք, խուրձ խուրձ կապեցէք այրելու համար, իսկ ցորենը իմ ամբարս ժողվեցէք’»։
zohrab-1805▾ eastern-1994▾ western am▾
13:3030: оставьте расти вместе то и другое до жатвы; и во время жатвы я скажу жнецам: соберите прежде плевелы и свяжите их в снопы, чтобы сжечь их, а пшеницу уберите в житницу мою.
13:30  ἄφετε συναυξάνεσθαι ἀμφότερα ἕως τοῦ θερισμοῦ· καὶ ἐν καιρῶ τοῦ θερισμοῦ ἐρῶ τοῖς θερισταῖς, συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε αὐτὰ εἰς δέσμας πρὸς τὸ κατακαῦσαι αὐτά, τὸν δὲ σῖτον συναγάγετε εἰς τὴν ἀποθήκην μου.
13:30. ἄφετε (ye-should-have-had-sent-off) συναυξάνεσθαι (to-be-procured-together) ἀμφότερα ( to-more-around ) ἕως (unto-if-which) τοῦ (of-the-one) θερισμοῦ: (of-a-summering-of,"καὶ (and) ἐν (in) καιρῷ (unto-a-time) τοῦ (of-the-one) θερισμοῦ (of-a-summering-of) ἐρῶ (I-shall-utter) τοῖς (unto-the-ones) θερισταῖς (unto-summerers,"Συλλέξατε (Ye-should-have-forthed-together) πρῶτον (to-most-before) τὰ (to-the-ones) ζιζάνια (to-tares) καὶ (and) δήσατε (ye-should-have-binded) αὐτὰ (to-them) [εἰς] "[into]"δέσμας (to-tyings) πρὸς (toward) τὸ (to-the-one) κατακαῦσαι (to-have-burned-down) αὐτά, (to-them) τὸν (to-the-one) δὲ (moreover) σῖτον (to-a-grain) συνάγετε (ye-should-lead-together) εἰς (into) τὴν (to-the-one) ἀποθήκην (to-a-placing-off) μου. (of-me)
13:30. sinite utraque crescere usque ad messem et in tempore messis dicam messoribus colligite primum zizania et alligate ea fasciculos ad conburendum triticum autem congregate in horreum meumSuffer both to grow until the harvest, and in the time of the harvest I will say to the reapers: Gather up first the cockle, and bind it into bundles to burn, but the wheat gather ye into my barn.
30. Let both grow together until the harvest: and in the time of the harvest I will say to the reapers, Gather up first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.
13:30. Permit both to grow until the harvest, and at the time of the harvest, I will say to the reapers: Gather first the weeds, and bind them into bundles to burn, but the wheat gather into my storehouse.’ ”
13:30. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.
Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn:

30: оставьте расти вместе то и другое до жатвы; и во время жатвы я скажу жнецам: соберите прежде плевелы и свяжите их в снопы, чтобы сжечь их, а пшеницу уберите в житницу мою.
13:30  ἄφετε συναυξάνεσθαι ἀμφότερα ἕως τοῦ θερισμοῦ· καὶ ἐν καιρῶ τοῦ θερισμοῦ ἐρῶ τοῖς θερισταῖς, συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε αὐτὰ εἰς δέσμας πρὸς τὸ κατακαῦσαι αὐτά, τὸν δὲ σῖτον συναγάγετε εἰς τὴν ἀποθήκην μου.
13:30. sinite utraque crescere usque ad messem et in tempore messis dicam messoribus colligite primum zizania et alligate ea fasciculos ad conburendum triticum autem congregate in horreum meum
Suffer both to grow until the harvest, and in the time of the harvest I will say to the reapers: Gather up first the cockle, and bind it into bundles to burn, but the wheat gather ye into my barn.
13:30. Permit both to grow until the harvest, and at the time of the harvest, I will say to the reapers: Gather first the weeds, and bind them into bundles to burn, but the wheat gather into my storehouse.’ ”
13:30. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.
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
30 Еще древние толкователи рассуждали о том, как исполнить эту заповедь Спасителя относительно плевел в человеческой жизни. Никогда, говорит Иероним, не следует иметь общения с теми, которые называются братьями, но суть прелюбодеи и блудники. Если запрещается выдергивание до самого времени жатвы, то должны ли быть извергаемы некоторые из нашей среды? На этот вопрос отчасти отвечает Августин: если кто-нибудь из христиан, живущих в лоне церкви, будет уличен в каком-нибудь грехе, который навлекает на него анафему, то она пусть произносится только тогда, когда нет опасности в появлении раскола. Если грешник не покается и не будет исправлен покаянием, то сам, может быть, выйдет и собственным хотением отложится от общения церковного.
Adam Clarke: Commentary on the Bible - 1831
13:30: Let both grow together - Though every minister of God should separate from the Church of Christ every incorrigible sinner, yet he should proceed no farther: the man is not to be persecuted in his body or goods, because he is not sound in the faith - God tolerates him; so should men. False doctrines are against God - he alone is the judge and punisher of them - man has no right to interfere in this matter. They who burnt Vanini for atheism usurped the seat of judgment, and thus proved themselves to be not less a diabolical seed than the person they thus, without God's leave, hurried into eternity. Mary, Queen of England, of execrable memory, and the inquisitorial tormentors she employed, were all of this diabolical sowing. See more on this parable at Mat 13:37, etc.
Albert Barnes: Notes on the Bible - 1834
13:30
Let both grow together - They would not spoil the true wheat, and in time of harvest it would be easy to separate them.
Our Saviour teaches us here:
1. That hypocrites and deceived persons must be expected in the church.
2. That this is the work of the enemy of man. They are not the work of Christianity any more than traitors are of patriotism, or counterfeiters are of the proper effect of legislating about money. They belong to the world, and hypocrisy is only one form of sin. The Christian religion never "made" a hypocrite, nor is there a hypocrite on the earth whose principles and practice it does not condemn.
3. That all hope of removing them entirely would be vain.
4. That an "attempt" to remove them altogether would injure real Christianity, by causing excitements, discord, and hard feelings even among Christians.
5. That Christ will himself separate them at the proper time. There is no doubt that it is the duty of the church to keep itself pure, and to cut off gross and manifest offenders, Co1 5:4-5; but the Saviour refers here to those who may be "suspected" of hypocrisy, but against whom it cannot be proved; to those who so successfully imitate Christians as to make it difficult or impossible for man to distinguish them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:30: both: Mat 13:39, Mat 3:12, Mat 22:10-14, Mat 25:6-13, Mat 25:32; Mal 3:18; Co1 4:5
to the: Mat 13:39-43; Ti1 5:24
and bind: Sa1 25:29
burn: Mat 25:41; Isa 27:10, Isa 27:11; Eze 15:4-7; Mal 4:1; Joh 15:6
but: Mat 3:12; Luk 3:17
John Gill
13:30 Let both grow together until the harvest,.... By "the harvest", is meant "the end of the world", Mt 13:39 either of the Jewish world, the dissolution of their church and state, which was near; or of a man's life, which is the end of the world to him; or rather of this present world, the system of the universe, of the material world, as to its present form and use, and of the inhabitants of it, and of time in it. Now the end of the world is compared to harvest, because the time of it is fixed and settled; though it is not known when it will be, yet it is as certain as the time of harvest; and because as that is in the summer season, in hot weather, so this will be a time of wrath, when the day of the Lord will burn like an oven; and as the harvest time is a time of hurry and labour, so will it be in the end of the world, especially with the angels, who will be gathering the elect from the four winds, and all men, to appear before the judgment seat of Christ; and as at harvest the corn is cut down, the fields cleared, and all brought home, so it will be at the end of the world; the sickle will be thrust in, and the earth reaped, the tares bound in bundles, and cast into the fire, and the wheat gathered into the garner; and as the harvest, as it falls out to be good or bad, is matter of joy or sorrow, so will the end of the world be joy to saints, who will then enter into the joy of their Lord, and be for ever with him, and sorrow to the wicked, who will then go into everlasting punishment. Until this time, wheat and tares are to "grow" together. The "wheat", or true believers, "grow" in the exercise of grace, as of faith, hope, love, humility, &c. and in spiritual knowledge of the will of God, of the doctrines of grace, and of Christ; which growth is owing to the dews of divine grace, to the sun of righteousness shining upon them, to the gracious influences of the blessed Spirit, and to the word and ordinances as means. The "tares", or nominal professors, may "grow" in riches, in credit, and reputation among men, and in speculative knowledge; and oftentimes so it is, that they grow worse and worse, both in doctrinal and practical wickedness: when they are ordered to "grow together", the meaning is, not that their growth is equal, or of the same kind, nor in the same way, nor in the same things; but this only notes the time and duration of their growth: nor is this suffered and permitted, because of any love God has unto them, or any delight in, or approbation of them; but either because they are not fully ripe for ruin; or for the exercise of the saints, and for their temporal and spiritual good; for it is entirely a tender regard to the wheat, and not to the tares, that they are ordered to grow together,
And in the time of harvest, I will say to the reapers, the angels,
Mt 13:39.
gather ye together first the tares; that is, formal professors, hypocrites, and heretics; whom he will have removed out of his kingdom, his church, his field, in the world: and this order shows, that the angels will have a perfect and exact knowledge of these persons; and that their work will be to separate them from the righteous; when the churches will be pure, and without spot, or wrinkle: and this will be done first; that is, these wicked men will be first removed out of the church, before their more severe punishment takes place:
and bind them in bundles to burn them: which denotes the power of angels over these persons, the certainty and inevitableness of their ruin, their association together, and their destruction in company with one another; which will be an aggravation of their misery, which is expressed by "burning" with fire; not material, but metaphorical; the wrath of God, which will be a consuming fire, and be everlasting and unquenchable,
But gather the wheat into my barn; meaning the kingdom of heaven, which is as a garner or repository, in which none but wheat is put, and where it is safe, and lies together: so none but righteous, pure, and undefiled persons, are admitted into heaven; and being there, they are safe, and out of the reach of all enemies; and what adds to their happiness is, that they are together, enjoying all satiety and fulness; and are in Christ's barn, or garner, which he has made, and prepared for their reception. The gathering of them into it designs the introduction of the saints into heaven by angels, as their souls at death, and both souls and bodies, at the last day, when their happiness will be perfect and complete.
Robert Jamieson, A. R. Fausset and David Brown
13:30 Let both grow together--that is, in the visible Church.
until the harvest--till the one have ripened for full salvation, the other for destruction. (See on Mt 13:39).
and in the time of harvest I will say to the reapers--(See on Mt 13:39).
Gather ye together first the tares, and bind them in bundles to burn them--"in the fire" (Mt 13:40).
but gather the wheat into my barn--Christ, as the Judge, will separate the two classes (as in Mt 25:32). It will be observed that the tares are burned before the wheat is housed; in the exposition of the parable (Mt 13:41, Mt 13:43) the same order is observed: and the same in Mt 25:46 --as if, in some literal sense, "with thine eyes shalt thou behold and see the reward of the wicked" (Ps 91:8).
Third and Fourth Parables or Second Pair:
THE MUSTARD SEED and THE LEAVEN (Mt 13:31-33).
The subject of both these parables, as of the first pair, is the same, but under a slight diversity of aspect, namely--
THE GROWTH OF THE KINGDOM FROM THE SMALLEST BEGINNINGS TO ULTIMATE UNIVERSALITY.
The Mustard Seed (Mt 13:31-32).
13:3113:31: Ա՛յլ առակ արկ առ նոսա՝ եւ ասէ. Նմա՛ն է արքայութիւն երկնից հատոյ մանանխոյ. զոր առեալ մարդոյ՝ սերմանեա՛ց յագարակի իւրում.
31 Նրանց առաջ նա մէկ ուրիշ առակ էլ դրեց ու ասաց. «Երկնքի արքայութիւնը նման է մանանեխի հատիկի, որ մի մարդ, առնելով, սերմանեց իր արտի մէջ
31 Ուրիշ առակ մըն ալ յառաջ բերաւ անոնց ու ըսաւ. «Երկնքի թագաւորութիւնը մանանեխի հատի նման է, որ մարդ մը առաւ, իր արտին մէջ ցանեց։
Այլ առակ արկ առ նոսա եւ ասէ. Նման է արքայութիւն երկնից հատոյ մանանխոյ, զոր առեալ մարդոյ` սերմանեաց յագարակի իւրում:

13:31: Ա՛յլ առակ արկ առ նոսա՝ եւ ասէ. Նմա՛ն է արքայութիւն երկնից հատոյ մանանխոյ. զոր առեալ մարդոյ՝ սերմանեա՛ց յագարակի իւրում.
31 Նրանց առաջ նա մէկ ուրիշ առակ էլ դրեց ու ասաց. «Երկնքի արքայութիւնը նման է մանանեխի հատիկի, որ մի մարդ, առնելով, սերմանեց իր արտի մէջ
31 Ուրիշ առակ մըն ալ յառաջ բերաւ անոնց ու ըսաւ. «Երկնքի թագաւորութիւնը մանանեխի հատի նման է, որ մարդ մը առաւ, իր արտին մէջ ցանեց։
zohrab-1805▾ eastern-1994▾ western am▾
13:3131: Иную притчу предложил Он им, говоря: Царство Небесное подобно зерну горчичному, которое человек взял и посеял на поле своем,
13:31  ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων, ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔσπειρεν ἐν τῶ ἀγρῶ αὐτοῦ·
13:31. Ἄλλην (To-other) παραβολὴν (to-a-casting-beside) παρέθηκεν (it-placed-beside) αὐτοῖς (unto-them) λέγων (forthing,"Ὁμοία (Along-belonged) ἐστὶν (it-be) ἡ (the-one) βασιλεία (a-ruling-of) τῶν (of-the-ones) οὐρανῶν (of-skies) κόκκῳ (unto-a-kernel) σινάπεως, (of-a-mustard,"ὃν (to-which) λαβὼν (having-had-taken,"ἄνθρωπος (a-mankind,"ἔσπειρεν (it-whorled) ἐν (in) τῷ (unto-the-one) ἀγρῷ (unto-a-field) αὐτοῦ: (of-it)
13:31. aliam parabolam proposuit eis dicens simile est regnum caelorum grano sinapis quod accipiens homo seminavit in agro suoAnother parable he proposed unto them, saying: The kingdom of heaven is like to a grain of mustard seed, which a man took and sowed in his field.
31. Another parable set he before them, saying, The kingdom of heaven is like unto a grain of mustard seed, which a man took, and sowed in his field:
13:31. He proposed another parable to them, saying: “The kingdom of heaven is like a grain of mustard seed, which a man took and sowed in his field.
13:31. Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:
Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:

31: Иную притчу предложил Он им, говоря: Царство Небесное подобно зерну горчичному, которое человек взял и посеял на поле своем,
13:31  ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων, ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔσπειρεν ἐν τῶ ἀγρῶ αὐτοῦ·
13:31. aliam parabolam proposuit eis dicens simile est regnum caelorum grano sinapis quod accipiens homo seminavit in agro suo
Another parable he proposed unto them, saying: The kingdom of heaven is like to a grain of mustard seed, which a man took and sowed in his field.
13:31. He proposed another parable to them, saying: “The kingdom of heaven is like a grain of mustard seed, which a man took and sowed in his field.
13:31. Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:
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
31-32 Черная горчица и в диком, и в культивированном состоянии часто достигает высоты 8–12 футов; на это растение часто садятся разные маленькие птички, которые порхают по его тонким веткам, выщипывая семя, ими любимое.
Adam Clarke: Commentary on the Bible - 1831
13:31: The kingdom of heaven is like to a grain of mustard seed - This parable is a representation of the progress of the Gospel in the world; and of the growth of grace in the soul. That grace which leads the soul to the fullness of glory may begin, and often does, in a single good desire - a wish to escape hell, or a desire to enjoy God in heaven.
Albert Barnes: Notes on the Bible - 1834
13:31: See also Mar 4:30-32. The kingdom of heavens See the notes at Mat 3:2. It means here either piety in a renewed heart or the church. In either case the commencement is small. In the heart it is at first feeble, easily injured, and much exposed. In the church there were few at first, ignorant, unknown, and unhonored; yet soon it was to spread through the world.
Grain of mustard-seed - The plant here described was very different from that which is known among us. It was several years before it bore fruit and became properly a tree. Mustard, with us, is an annual plant: it is always small, and is properly an herb. The Hebrew writers speak of the mustard-tree as one on which they could "climb," as on a fig-tree. Its size was much owing to the climate. All plants of that nature grow much larger in a warm climate, like that of Palestine, than in colder regions. The seeds of this tree were remarkably small, so that they, with the great size of the plant, were an apt illustration of the progress of the church and of the nature of faith, Mat 17:20.
"I have seen," says Dr. Thomson, this plant on the rich plain of Akkar as tall as the horse and his rider. It has occurred to me on former visits that the mustard-tree of the parable probably grew at this spot, or possibly at Tabiga, near Capernaum, for the water in both is somewhat similar, and so are the vegetable productions. To furnish an adequate basis for the proverb, it is necessary to suppose that a variety of it was cultivated in the time of our Saviour, which grew to an enormous size, and shot forth large branches, so that the fowls of the air could lodge in the branches of it. It may have been perennial, and have grown to a considerable tree; and there are traditions in the country of such so large that a man could climb into them; and after having seen "red pepper" bushes grow on year after year, into tall shrubs, and the "castor-bean" line the brooks about Damascus like the willows and the poplars, I can readily credit the existence of mustard-trees large enough to meet all the demands of our Lord's parable. - "The Land and the Book," vol. ii. p. 101.
Young converts often suppose they have much religion. It is not so. They are, indeed, in a new world. Their hearts glow with new affections. They have an elevation, an ecstasy of emotion, which they may not have afterward like a blind man suddenly restored to sight. The sensation is new and especially vivid, yet little is seen distinctly. His impressions are indeed more vivid and cheering than those of him who has long seen and to whom objects are familiar. In a little time, too, the young convert will see more distinctly, will judge more intelligently, will love more strongly, though not with so much "new emotion," and will be prepared to make more sacrifices for the cause of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:31: put: Mat 13:24; Luk 19:11, Luk 20:9
The kingdom: Mar 4:30-32; Luk 13:18, Luk 13:19
Geneva 1599
13:31 (5) Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:
(5) God begins his kingdom with very small beginnings so that by its growing (even though men neither hope nor expect it to) his mighty power and working may be displayed all the more.
John Gill
13:31 Another parable put he forth unto them, saying,.... As the former parable sets forth the condition of the Gospel church state until the end of the world; this expresses the small beginnings of it, and the large increase and growth of it, and its great usefulness to the saints,
The kingdom of heaven is like to a grain of mustard seed, which a man took and sowed in his field: by "the kingdom of heaven" is meant, as before, the Gospel dispensation, or the Gospel church state, and the ministry of the word, and the administration of ordinances in it: by the grain of mustard seed, either the Gospel, or the people of God, or the grace of God in them; and by the man that took and sowed it, the Lord Jesus Christ; and by his field, in which he sowed it, the world, or his church throughout the world.
John Wesley
13:31 He proposed to them another parable - The former parables relate chiefly to unfruitful hearers; these that follow, to those who bear good fruit. The kingdom of heaven - Both the Gospel dispensation, and the inward kingdom. Mk 4:30; Lk 13:18.
Robert Jamieson, A. R. Fausset and David Brown
13:31 Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field;
13:3213:32: որ փո՛քր է քան զամենայն սերմանիս. եւ յորժամ աճիցէ, մե՛ծ է քան զամենայն բանջարս. եւ լինի ծառ՝ մինչեւ գալ թռչնոց երկնից եւ հանգչե՛լ յոստս նորա[245]։ [245] Ոմանք. Քան զամենայն բանջար։
32 Այն փոքր է, քան բոլոր սերմերը. սակայն երբ աճում է, բոլոր բանջարներից աւելի է մեծանում ու ծառ է լինում, այն աստիճան, որ երկնքի թռչունները գալիս են ու նրա ճիւղերի վրայ հանգստանում»:
32 Ան՝ բոլոր սերմերէն պզտիկ է, բայց երբ աճի, բոլոր խոտեղէններէն մեծ ծառ կ’ըլլայ, այնպէս որ երկնքի թռչունները կու գան եւ անոր ճիւղերուն վրայ կը հանգչին»։
որ փոքր է քան զամենայն սերմանիս, եւ յորժամ աճիցէ, մեծ է քան զամենայն բանջարս, եւ լինի ծառ մինչեւ գալ թռչնոց երկնից եւ հանգչել յոստս նորա:

13:32: որ փո՛քր է քան զամենայն սերմանիս. եւ յորժամ աճիցէ, մե՛ծ է քան զամենայն բանջարս. եւ լինի ծառ՝ մինչեւ գալ թռչնոց երկնից եւ հանգչե՛լ յոստս նորա[245]։
[245] Ոմանք. Քան զամենայն բանջար։
32 Այն փոքր է, քան բոլոր սերմերը. սակայն երբ աճում է, բոլոր բանջարներից աւելի է մեծանում ու ծառ է լինում, այն աստիճան, որ երկնքի թռչունները գալիս են ու նրա ճիւղերի վրայ հանգստանում»:
32 Ան՝ բոլոր սերմերէն պզտիկ է, բայց երբ աճի, բոլոր խոտեղէններէն մեծ ծառ կ’ըլլայ, այնպէս որ երկնքի թռչունները կու գան եւ անոր ճիւղերուն վրայ կը հանգչին»։
zohrab-1805▾ eastern-1994▾ western am▾
13:3232: которое, хотя меньше всех семян, но, когда вырастет, бывает больше всех злаков и становится деревом, так что прилетают птицы небесные и укрываются в ветвях его.
13:32  ὃ μικρότερον μέν ἐστιν πάντων τῶν σπερμάτων, ὅταν δὲ αὐξηθῇ μεῖζον τῶν λαχάνων ἐστὶν καὶ γίνεται δένδρον, ὥστε ἐλθεῖν τὰ πετεινὰ τοῦ οὐρανοῦ καὶ κατασκηνοῦν ἐν τοῖς κλάδοις αὐτοῦ.
13:32. ὃ (which) μικρότερον (more-small) μέν (indeed) ἐστιν (it-be) πάντων ( of-all ) τῶν (of-the-ones) σπερμάτων, (of-whorlings-to,"ὅταν (which-also-ever) δὲ (moreover) αὐξηθῇ (it-might-have-been-procured) μεῖζον (more-great) τῶν (of-the-ones) λαχάνων ( of-cultivated ) ἐστὶν (it-be) καὶ (and) γίνεται ( it-becometh ) δένδρον, (a-tree,"ὥστε (as-also) ἐλθεῖν ( to-have-had-came ) τὰ ( to-the-ones ) πετεινὰ ( to-flying-belonged-of ) τοῦ ( of-the-one ) οὐρανοῦ ( of-a-sky ) καὶ ( and ) κατασκηνοῖν ( to-en-tent-down ) ἐν ( in ) τοῖς ( unto-the-ones ) κλάδοις ( unto-twigs ) αὐτοῦ . ( of-it )
13:32. quod minimum quidem est omnibus seminibus cum autem creverit maius est omnibus holeribus et fit arbor ita ut volucres caeli veniant et habitent in ramis eiusWhich is the least indeed of all seeds; but when it is grown up, it is greater than all herbs, and becometh a tree, so that the birds of the air come, and dwell in the branches thereof.
32. which indeed is less than all seeds; but when it is grown, it is greater than the herbs, and becometh a tree, so that the birds of the heaven come and lodge in the branches thereof.
13:32. It is, indeed, the least of all seeds, but when it has grown, it is greater than all the plants, and it becomes a tree, so much so that the birds of the air come and dwell in its branches.”
13:32. Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.
Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof:

32: которое, хотя меньше всех семян, но, когда вырастет, бывает больше всех злаков и становится деревом, так что прилетают птицы небесные и укрываются в ветвях его.
13:32  ὃ μικρότερον μέν ἐστιν πάντων τῶν σπερμάτων, ὅταν δὲ αὐξηθῇ μεῖζον τῶν λαχάνων ἐστὶν καὶ γίνεται δένδρον, ὥστε ἐλθεῖν τὰ πετεινὰ τοῦ οὐρανοῦ καὶ κατασκηνοῦν ἐν τοῖς κλάδοις αὐτοῦ.
13:32. quod minimum quidem est omnibus seminibus cum autem creverit maius est omnibus holeribus et fit arbor ita ut volucres caeli veniant et habitent in ramis eius
Which is the least indeed of all seeds; but when it is grown up, it is greater than all herbs, and becometh a tree, so that the birds of the air come, and dwell in the branches thereof.
13:32. It is, indeed, the least of all seeds, but when it has grown, it is greater than all the plants, and it becomes a tree, so much so that the birds of the air come and dwell in its branches.”
13:32. Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.
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Adam Clarke: Commentary on the Bible - 1831
13:32: Which indeed is the least of all seeds - That is, of all those seeds which produce plants, whose stems and branches, according to the saying of the botanists, are apt δενδριζειν, arborescere, to grow into a ligneous or woody substance.
Becometh a tree - That is, it is not only the largest of plants which are produced from such small seeds, but partakes, in its substance, the close woody texture, especially in warm climates, where we are informed it grows to an almost incredible size. The Jerusalem Talmud, tract Peah. fol. 20, says, "There was a stalk of mustard in Sichin, from which sprang out three boughs; one of which, being broken off, served to cover the tent of a potter, and produced three cabes of mustard seed. Rabbi Simeon ben Chalapha said, A stalk of mustard seed was in my field, into which I was wont to climb, as men are wont to climb into a fig tree." See Lightfoot and Schoettgen. This may appear to be extravagant; and it is probable that, in the case of the three cabes of seed, there is considerable exaggeration; but, if it had not been usual for this plant to grow to a very large size, such relations as these would not have appeared even in the Talmud; and the parable of our Lord sufficiently attests the fact. Some soils being more luxuriant than others, and the climate much warmer, raise the same plant to a size and perfection far beyond what a poorer soil, or a colder climate, can possibly do. Herodotus says, he has seen wheat and barley in the country about Babylon which carried a blade full four fingers-breadth: and that the millet and sesamum grew to an incredible size. I have myself seen a field of common cabbages, in one of the Norman isles, each of which was from seven to nine feet in height; and one in the garden of a friend, which grew beside an apple-tree, though the latitude of the place is only about 48 deg. 13 min. north, was fifteen feet high, the stem of which is yet remaining, (September, 1798). These facts, and several others which might be added, confirm fully the possibility of what our Lord says of the mustard-tree, however incredible such things may appear to those who are acquainted only with the productions of northern regions and cold climates.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:32: the least: Psa 72:16-19; Isa 2:2-4; Eze 47:1-5; Dan 2:34, Dan 2:35, Dan 2:44, Dan 2:45; Mic 4:1-3; Zac 4:10, Zac 8:20-23, Zac 14:7-10; Act 1:15, Act 21:20 *Gr: Rom 15:18, Rom 15:19; Rev 11:15
so that: Eze 17:23, Eze 17:24, Eze 31:6; Dan 4:12
John Gill
13:32 Which indeed is the least of all seeds,.... So mustard with the Jews (u), is called , "a kind of seeds"; and being very small, hence "as a grain of mustard", is often used, proverbially (w), for the least thing, as it is by Christ,
Mt 17:20. Not but there are seeds lesser than this; but the meaning is, that this is one of the least of all seeds; or was the least of seeds, which were commonly known in Judea; or the very least which grew to the size this sometimes did, and as here related. Now this is designed to express the small beginnings of the Gospel dispensation, of the ministry of the word, of the grace of God in the hearts of his people, and of the small number of them at first. The Gospel, and the ministry of it were like a grain of mustard seed, little, mean, and contemptible; the author of it, Christ, was so to the Jews, in his birth, parentage, education, and outward appearance; the subject of it a crucified Christ, and salvation by him; and the doctrines out of the reach, and contrary to carnal reason; the preachers of it, were persons of very mean and low life, few in number, weak, illiterate, and despicable, and the whole world against them; the circumstances which attended the Gospel were very discouraging; it was charged with novelty, represented as contrary to common sense, and the reason of mankind, and as opening a door to licentiousness; and was followed with violent opposition and persecution, wherever it went. The grace of God, which under the ministry of the word is implanted in the hearts of the Lord's people, is at first very small, like a grain of mustard seed; it is a day of small things; faith in Christ is very weak and low, spiritual strength small, comfort little, experience of the love of God not large, light and knowledge in the doctrines of grace but very obscure and glimmering: the church of God, which sprung up under the ministry of the word, and through the work of grace, upon the hearts of particular persons, was like the small grain of mustard seed; the persons of which it consisted were but few in number in Christ's time, and at his ascension into heaven, and when the Gospel was first preached among the Gentiles; and those persons which laid the foundation, and were at the beginning of the Gospel church state, made a very contemptible figure, by reason of their outward poverty, and mean circumstances in the world; and on account of the severe persecutions which every where attended them; and also through the errors and heresies introduced by evil men, that crept in among them,
But when it is grown, it is the greatest among herbs, and becometh a tree. Luke says, "a great tree", Lk 13:19 for to such a size did the mustard tree grow in the land of Judea, of which take the following instances (x),
"At Shichin there was a mustard stalk, which had three branches, and one of them was cut down, and they covered a potter's booth with it; and found in it , "three kabs of mustard seed" (elsewhere (y) it is said, nine kabs). Says R. Simeon ben Chelphetha, I have one stalk of mustard seed in my field, and I go up to it, .
"as one goes up to the top of a fig tree".
And though the mustard tree grew to this height and size, it was reckoned among herbs, as here by Christ; for they say (z),
"they do not put mustard in a field of fruits, but in a field of herbs.
All which serve to illustrate and confirm the account here given by Christ, and alluded to; and which expresses the very large growth and increase of the Gospel, and the ministry of it; of the grace of God in the heart, and of the church of Christ, and his interest in the world: of the Gospel, and the ministry of it, as to its large spread in the world; which at first was confined to the Jews, but was afterwards published to the Gentiles, and carried through the whole world; and, in ages since, has made a considerable progress, particularly at the Reformation; and will make a much greater one, towards the end of time: and of the grace of God in the heart, which gradually increases to a full assurance of understanding of hope, and of faith, and to the measure of the stature of the fulness of Christ: and of the church of Christ, and his interest in the world; both as to the large numbers it did consist of in the times of the apostles, and since, and will more especially hereafter; for the church will fill the earth, and the kingdoms of the world will become the church, and all nations of the earth will flock unto it; the people of the Jews in general will be converted, and the fulness of the Gentiles will be brought in: as also with respect to the figure it will make through the great personages, the kings and princes of the earth, that will be in it; the great power and authority the saints will then have; the peace and prosperity that will be enjoyed by them; the spirituality, holiness, righteousness, love, and unity, there will be among them; as also the presence of God and of the Lamb, they will be favoured with; all which glory and happiness will be brought about by a plentiful effusion of the Spirit, and by the glorious appearance of Christ,
So that the birds of the air come and lodge in the branches thereof: by "the birds of the air", some think angels are meant, compared to "birds" for their harmlessness and innocence; for their readiness and swiftness to do the will of God; and for their warbling notes and tuneful songs of praise; and who may be called birds "of the air", or heaven, because of their habitation: now these delight to be in the church, to be under the shadow of the Gospel ministry, and to look into the mysteries of it. Though rather, the saints and people of God are intended, who, in Scripture, are sometimes compared to particular birds; as to the eagle, the dove, and sparrow; and to birds in general, because timorous, weak, and defenceless, are exposed to danger, and wonderfully delivered, and are very subject to wander and go astray; and because of their chirpings, and singing songs of praise to their God and Redeemer; and to birds of the air or heaven, because they are heaven born souls, are partakers of the heavenly calling, and are pressing for, and soaring aloft towards the high calling of God in Christ: now the Gospel ministry, and the Gospel church state, are very useful to these; they "come" thereunto willingly, and cheerfully, deliberately, and with dependence on the grace and strength of Christ; humbly, under a sense of their own unworthiness, and yet with joy and thankfulness; heartily, and with their faces thitherwards, and they also "lodge" therein. This is what they desire, and their hearts are set upon; here they determine to be, and it is their happiness to be here; the shadow of Gospel ordinances is very delightful, very refreshing, and very fruitful to them, and under which saints dwell with great safety; and what a coming of these birds will there be hither, and a tabernacling of them herein, at the latter day! which are greatly designed in this part of the parable,
(u) Misn. Kilaim, c. 3. sect. 2. (w) T. Bab. Beracot, fol. 31. 1. Megilla, fol. 23. 2. Nidda, fol. 66. 1. (x) T. Hieros. Peah, fol. 20. 2. (y) T. Bab, Cetubot, fol. 111. 2. (z) Misn. Kilaim, c. 2. sect. 8.
John Wesley
13:32 The least - That is, one of the least: a way of speaking extremely common among the Jews. It becometh a tree - In those countries it grows exceeding large and high. So will the Christian doctrine spread in the world, and the life of Christ in the soul.
Robert Jamieson, A. R. Fausset and David Brown
13:32 Which indeed is the least of all seeds--not absolutely, but popularly and proverbially, as in Lk 17:6, "If ye had faith as a grain of mustard seed," that is, "never so little faith."
but when it is grown, it is the greatest among herbs--not absolutely, but in relation to the small size of the seed, and in warm latitudes proverbially great.
and becometh a tree, so that the birds of the air come and lodge in the branches thereof--This is added, no doubt, to express the amplitude of the tree. But as this seed has a hot, fiery vigor, gives out its best virtues when bruised, and is grateful to the taste of birds, which are accordingly attracted to its branches both for shelter and food, is it straining the parable, asks TRENCH, to suppose that, besides the wonderful growth of His kingdom, our Lord selected this seed to illustrate further the shelter, repose and blessedness it is destined to afford to the nations of the world?
The Leaven (Mt 13:33).
13:3313:33: Այլ առակ խօսեցաւ ընդ նոսա՝ եւ ասէ. Նմա՛ն է արքայութիւն երկնից խմորոյ. զոր առեալ կնոջ թաքո՛յց ՚ի գրիւս երիս ալեր՝ մինչեւ ամենայն խմորեցաւ[246]։ [246] Ոմանք. Նմանեցաւ արքայութիւն եր՛՛։
33 Նա մէկ ուրիշ առակ էլ պատմեց նրանց ու ասաց. «Երկնքի արքայութիւնը նման է թթխմորի, որ մի կին, առնելով, դրեց երեք չափ ալիւրի մէջ, մինչեւ որ ամբողջը խմորուեց»:
33 Ուրիշ առակ մըն ալ ըսաւ անոնց. «Երկնքի թագաւորութիւնը խմորի նման է, որ կին մը առաւ, երեք գրիւ ալիւրի մէջ պահեց մինչեւ բոլորն ալ խմորուեցաւ»։
Այլ առակ խօսեցաւ ընդ նոսա եւ ասէ. Նման է արքայութիւն երկնից խմորոյ, զոր առեալ կնոջ` թագոյց ի գրիւս երիս ալեր մինչեւ ամենայն խմորեցաւ:

13:33: Այլ առակ խօսեցաւ ընդ նոսա՝ եւ ասէ. Նմա՛ն է արքայութիւն երկնից խմորոյ. զոր առեալ կնոջ թաքո՛յց ՚ի գրիւս երիս ալեր՝ մինչեւ ամենայն խմորեցաւ[246]։
[246] Ոմանք. Նմանեցաւ արքայութիւն եր՛՛։
33 Նա մէկ ուրիշ առակ էլ պատմեց նրանց ու ասաց. «Երկնքի արքայութիւնը նման է թթխմորի, որ մի կին, առնելով, դրեց երեք չափ ալիւրի մէջ, մինչեւ որ ամբողջը խմորուեց»:
33 Ուրիշ առակ մըն ալ ըսաւ անոնց. «Երկնքի թագաւորութիւնը խմորի նման է, որ կին մը առաւ, երեք գրիւ ալիւրի մէջ պահեց մինչեւ բոլորն ալ խմորուեցաւ»։
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13:3333: Иную притчу сказал Он им: Царство Небесное подобно закваске, которую женщина, взяв, положила в три меры муки, доколе не вскисло всё.
13:33  ἄλλην παραβολὴν ἐλάλησεν αὐτοῖς· ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ζύμῃ, ἣν λαβοῦσα γυνὴ ἐνέκρυψεν εἰς ἀλεύρου σάτα τρία ἕως οὖ ἐζυμώθη ὅλον.
13:33. Ἄλλην (To-other) παραβολὴν (to-a-casting-beside) [ἐλάλησεν "[it-spoke-unto) αὐτοῖς]: (unto-them,]"Ὁμοία (Along-belonged) ἐστὶν (it-be) ἡ (the-one) βασιλεία (a-ruling-of) τῶν (of-the-ones) οὐρανῶν (of-skies) ζύμῃ, (unto-a-leaven,"ἣν (to-which) λαβοῦσα (having-had-taken,"γυνὴ (a-woman,"ἐνέκρυψεν (it-concealed-in) εἰς (into) ἀλεύρου (of-en-grinded) σάτα (to-satons) τρία ( to-three ) ἕως (unto-if-which) οὗ (of-which) ἐζυμώθη (it-was-en-leavened) ὅλον. (whole)
13:33. aliam parabolam locutus est eis simile est regnum caelorum fermento quod acceptum mulier abscondit in farinae satis tribus donec fermentatum est totumAnother parable he spoke to them: The kingdom of heaven is like to leaven, which a woman took and hid in three measures of meal, until the whole was leavened.
33. Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till it was all leavened.
13:33. He spoke another parable to them: “The kingdom of heaven is like leaven, which a woman took and hid in three measures of fine wheat flour, until it was entirely leavened.”
13:33. Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.
Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened:

33: Иную притчу сказал Он им: Царство Небесное подобно закваске, которую женщина, взяв, положила в три меры муки, доколе не вскисло всё.
13:33  ἄλλην παραβολὴν ἐλάλησεν αὐτοῖς· ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ζύμῃ, ἣν λαβοῦσα γυνὴ ἐνέκρυψεν εἰς ἀλεύρου σάτα τρία ἕως οὖ ἐζυμώθη ὅλον.
13:33. aliam parabolam locutus est eis simile est regnum caelorum fermento quod acceptum mulier abscondit in farinae satis tribus donec fermentatum est totum
Another parable he spoke to them: The kingdom of heaven is like to leaven, which a woman took and hid in three measures of meal, until the whole was leavened.
13:33. He spoke another parable to them: “The kingdom of heaven is like leaven, which a woman took and hid in three measures of fine wheat flour, until it was entirely leavened.”
13:33. Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33 (Лк XIII:20, 21). Обыкновенно думают, — и это мнение правильно, — что в предыдущих притчах изображается внешний рост Царства Небесного — под образами семени, и препятствия на пути к его распространению — под образом плевел. В притче же 33 стиха и дальнейших изображаются внутренняя сила и влияние на людей царства, его внутренний рост. Прежде всего, это изображается под видом закваски, которую женщина, чтобы испечь хлебы, положила в три меры муки. Образ настолько обычный и всем знакомый, что не нуждается в объяснении. «Три меры» = три саты (sata tria). Сата — это еврейская мера (иначе сеа), составляющая одну еврейскую эфу, равняющуюся полутора римским мадиям = четверик, по старинному талмудическому определению такая мера, в которую можно было положить 432 яйца.
Adam Clarke: Commentary on the Bible - 1831
13:33: The kingdom of heaven is like unto leaven - On the nature and effects of leaven, see the note on Exo 12:8. As the property of leaven is to change, or assimulate to its own nature, the meal or dough with which it is mixed, so the property of the grace of Christ is to change the whole soul into its own likeness; and God intends that this principle should continue in the soul till all is leavened - till the whole bear the image of the heavenly, as it before bore the image of the earthly. Both these parables are prophetic, and were intended to show, principally, how, from very small beginnings, the Gospel of Christ should pervade all the nations of the world, and fill them with righteousness and true holiness.
Albert Barnes: Notes on the Bible - 1834
13:33: The kingdom of heaven - The meaning here is the same as in the last parable; perhaps, however, intending to denote more properly the secret and hidden nature of piety in the soul. The other parable declared the "fact" that the gospel would greatly spread, and that piety in the heart would greatly increase. This states the "way" or "mode" in which it would be done. It is secret, silent, steady; pervading all the faculties of the soul and all the kingdoms of the world, as leaven, or yeast, though hidden in the flour, and though deposited only in one place, works silently until all the mass is brought under its influence.
Three measures - These were small measures (see the margin); but the particular amount is of no consequence to the story; nor is anything to be inferred from the fact that three are mentioned. That number is mentioned as a circumstance giving interest to the parable, but designed to convey no spiritual instruction. The measure mentioned here probably contained about a peck and a half.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:33: Another: Mar 13:20
like: Luk 13:21; Co1 5:6, Co1 5:7; Gal 5:9
measures: Gr. "A measure containing about a peck and a half, wanting a little more than a pint."
till: Job 17:9; Pro 4:18; Hos 6:3; Joh 15:2, Joh 16:12, Joh 16:13; Phi 1:6, Phi 1:9, Phi 2:13-15; Th1 5:23, Th1 5:24; Pe2 3:18
John Gill
13:33 Another parable spake he unto them,.... To the disciples and the multitude, and which was of the same kind, to the same purpose, and relating to the same subject as the former; the spread of the Gospel, and the increase of it in the world,
The kingdom of heaven is like unto leaven. The word "leaven" is every where else used in a bad sense; and either designs immorality, as malice and wickedness, or false doctrine, such as that of the Pharisees and Sadducees: but here it seems to be taken in a good sense, and the Gospel to be compared unto it; nor for its disagreeable qualities, but on account of its small quantity; it is a little leaven that leavens the whole lump, and may express, as the grain of mustard seed does, the small beginnings of the Gospel, and its meanness in the eyes of men; and on account of its piercing, penetrating, and spreading nature: so the Gospel reaches the conscience, pierces the heart, enlightens the understanding, informs the judgment, raises and sets the affections on right objects, subdues the will, and brings down all towering thoughts, to the obedience of Christ, in particular persons; and has penetrated and made its way, under divine influence, through towns, cities, kingdoms, and nations: also on account of its heating, swelling, and assimilating nature; so the Gospel, where it takes place, warms the affections, causes the heart to burn within, inspires with zeal for God, and Christ, and the Gospel; it swells and fills churches with such as shall be saved, and assimilates the several persons it operates in, makes them like one another, one bread, one body, having like precious faith, knowledge, and experience, though in a different degree,
Which a woman took and hid in three measures of meal. By the "three measures of meal", are meant the elect of God; who, because of their nature and quality, are compared to meal, or fine flour; and that because of that of which it is made, wheat, to a corn of which Christ is compared, Jn 12:24 and by whose grace the saints are what they are, justified, regenerated, and sanctified; and on account of the manner it becomes so, as by grinding the wheat, sifting it when ground, and separating it from the bran; all which may express the first convictions in the conscience of awakened sinners, the grace of God in conversion, and the separation of them from the rest of the world, in the effectual calling; as also by reason of its choiceness, purity, and goodness, the saints being chosen of God and precious, and being pure and spotless, through the grace and righteousness of Christ, and being highly valued, and had in great esteem by him; and because of their quantity, are compared to three measures of meal. The measure here designed, is the Hebrew seah, which held a gallon and an half, and three of these made an ephah; and which is often rendered by the (a) Targumists, , "three seahs", or "measures", the very phrase here used; and the reason why three are particularly mentioned is, because such a quantity used to be fermented and kneaded by women at one time; see Gen 18:6 and for the further illustration of this, take the following passage out of the Talmud (b),
"The wise men say, that three women may be employed in one lump of dough; one may knead it, another may make it into loaves, and another may bake it--and it is a tradition,
"that in wheat they use three kabs", or "measures", and in barley four "kabs".
These measures, as here used parabolically, may design the small number of God's elect; and, as some have thought, may have respect to the three then known parts of the world, where they were, or should be: by the woman that took and hid the leaven in these measures, is meant, either the church, sometimes compared to a woman in Scripture, Rev_ 12:1 or the ministers of the Gospel, wisdom's maidens; or rather, Jesus Christ, the wisdom of God; see Prov 9:1 and the reason why a woman is mentioned is, because it was, with the Jews, the work of women to ferment the flour, knead the dough, and make the bread: and this action of taking and covering the leaven in the meal, may denote the power of Christ, in opening the heart, and putting in the Gospel, which unless he takes in hand, and uses, is ineffectual; as also the passiveness of men, under the first workings of the Spirit of Christ upon their souls, by the Gospel; and likewise, the secret and invisible power of divine grace, operating by the ministry of the word, upon the heart,
Until the whole was leavened: to be "leavened" by the Gospel, is to be evangelized by it, to be brought into the life and liberty of it, to a Gospel way of living by faith on Christ; to derive all peace, joy, and comfort from him, and not from any works of righteousness; and to have a man's obedience influenced by the love of God, so as to do it cheerfully, and without dependence on it. Now the Gospel, where it has entrance and takes place, powerfully and effectually, continues to operate more or less, as the leaven in the meal, until the whole man, soul and body, all the faculties of the soul, and members of the body, are influenced by it; and will continue with power and efficacy in the world, and church, until all the elect of God are wrought upon by it, and are brought in. There is a late ingenious interpretation (c) of this parable, which, since the word "leaven" is elsewhere always used in a bad sense, deserves consideration; according to which, this parable expresses not the spread of truth, but of error; by "the woman" is thought to be meant, the Apocalyptic woman, the woman spoken of in the Revelations, the whore of Rome, the mother of harlots; and the "leaven" which she took, the leaven of false doctrine and discipline; by her "hiding" it, the private, secret, artful methods, false doctrines, and bad discipline were introduced, and the gradual progress thereof; and by the "three measures of meal", the bishops and doctors of the church, among whom this leaven was spread, and who were fermented with it; particularly those three bishops of Rome at first, Sosymus, John the faster, and Boniface the third; which by degrees spread itself, until the whole Christian world was affected with it; and for a long time lay hid and undiscovered, till the Lord raised up Wyclif, John Huss, Jerom of Prague, Luther, and other reformers. The reader may choose which interpretation he likes best,
(a) Targum Onketos & Jarchi, in Exod. xvi. 36. & Targum Jon. in Ruth ii. 17. (b) T. Hieros. Pesachim, fol. 30. 2. (c) Vid. Teelman. Specimen Explic. Parabolarum, p. 64, 65, 66, 67, 68.
John Wesley
13:33 Three measures - This was the quantity which they usually baked at once: till the whole was leavened - Thus will the Gospel leaven the world and grace the Christian. Lk 13:20.
Robert Jamieson, A. R. Fausset and David Brown
13:33 Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened--This parable, while it teaches the same general truth as the foregoing one, holds forth, perhaps, rather the inward growth of the kingdom, while "the Mustard Seed" seems to point chiefly to the outward. It being a woman's work to knead, it seems a refinement to say that "the woman" here represents the Church, as the instrument of depositing the leaven. Nor does it yield much satisfaction to understand the "three measures of meal" of that threefold division of our nature into "spirit, soul, and body," alluded to in Th1 5:23, or of the threefold partition of the world among the three sons of Noah (Gen 10:32), as some do. It yields more real satisfaction to see in this brief parable just the all-penetrating and assimilating quality of the Gospel, by virtue of which it will yet mould all institutions and tribes of men, and exhibit over the whole earth one "kingdom of our Lord and of His Christ."
13:3413:34: Զայս ամենայն խօսեցաւ Յիսուս առակօ՛ք ընդ ժողովուրդսն. եւ առանց առակի՛ ո՛չինչ խօսէր ընդ նոսա[247]. [247] Ոմանք. Ընդ ժողովրդեանն։
34 Այս բոլորը Յիսուս առակներով պատմեց բազմութեանը եւ առանց առակի ոչինչ չէր ասում նրանց
34 Յիսուս այս ամէն բաները առակներով խօսեցաւ ժողովուրդին։ Առանց առակի բան մը չէր խօսեր անոնց,
Զայս ամենայն խօսեցաւ Յիսուս առակօք ընդ ժողովուրդսն, եւ առանց առակի ոչինչ խօսէր ընդ նոսա:

13:34: Զայս ամենայն խօսեցաւ Յիսուս առակօ՛ք ընդ ժողովուրդսն. եւ առանց առակի՛ ո՛չինչ խօսէր ընդ նոսա[247].
[247] Ոմանք. Ընդ ժողովրդեանն։
34 Այս բոլորը Յիսուս առակներով պատմեց բազմութեանը եւ առանց առակի ոչինչ չէր ասում նրանց
34 Յիսուս այս ամէն բաները առակներով խօսեցաւ ժողովուրդին։ Առանց առակի բան մը չէր խօսեր անոնց,
zohrab-1805▾ eastern-1994▾ western am▾
13:3434: Всё сие Иисус говорил народу притчами, и без притчи не говорил им,
13:34  ταῦτα πάντα ἐλάλησεν ὁ ἰησοῦς ἐν παραβολαῖς τοῖς ὄχλοις, καὶ χωρὶς παραβολῆς οὐδὲν ἐλάλει αὐτοῖς·
13:34. Ταῦτα (To-the-ones-these) πάντα ( to-all ) ἐλάλησεν (it-spoke-unto,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ἐν (in) παραβολαῖς (unto-castings-beside) τοῖς (unto-the-ones) ὄχλοις, (unto-crowds,"καὶ (and) χωρὶς (of-spaced) παραβολῆς (of-a-casting-beside) οὐδὲν (to-not-moreover-one) ἐλάλει (it-was-speaking-unto) αὐτοῖς: (unto-them,"
13:34. haec omnia locutus est Iesus in parabolis ad turbas et sine parabolis non loquebatur eisAll these things Jesus spoke in parables to the multitudes: and without parables he did not speak to them.
34. All these things spake Jesus in parables unto the multitudes; and without a parable spake he nothing unto them:
13:34. All these things Jesus spoke in parables to the crowds. And he did not speak to them apart from parables,
13:34. All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them:
All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them:

34: Всё сие Иисус говорил народу притчами, и без притчи не говорил им,
13:34  ταῦτα πάντα ἐλάλησεν ὁ ἰησοῦς ἐν παραβολαῖς τοῖς ὄχλοις, καὶ χωρὶς παραβολῆς οὐδὲν ἐλάλει αὐτοῖς·
13:34. haec omnia locutus est Iesus in parabolis ad turbas et sine parabolis non loquebatur eis
All these things Jesus spoke in parables to the multitudes: and without parables he did not speak to them.
13:34. All these things Jesus spoke in parables to the crowds. And he did not speak to them apart from parables,
13:34. All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto 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
34 (Мк IV:33, 34). У Марка это изложено так: «и таковыми многими притчами проповедовал им слово, сколько они могли слышать. Без притчи же не говорил им; а ученикам наедине изъяснял все». Вместо «не говорил им», как в русском (ouk elalei), некоторые, на основании преимущ. Син. и В., читают не говорил ничего им (ouden elalei). Если даже принять это последнее чтение, то и в этом случае отрицание можно считать не абсолютным, а относительным, и оно означает, что в то время, или обыкновенно, Иисус Христос не говорил ничего без притчи, но не всегда. Если же кто пожелал бы принять это отрицание в абсолютном смысле, то должен был бы понимать под parabolh, в более широком смысле, вообще таинственную, загадочную речь. Невосприимчивой к более высоким истинам толпе Иисус Христос говорил всегда загадочно. Он никогда не был ей совершенно понятен.
Adam Clarke: Commentary on the Bible - 1831
13:34: All these things spoke Jesus - in parables - Christ descends from Divine mysteries to parables, in order to excite us to raise our minds, from and through natural things, to the great God, and the operations of his grace and Spirit. Divine things cannot be taught to man but through the medium of earthly things. If God should speak to us in that language which is peculiar to heaven, clothing those ideas which angelic minds form, how little should we comprehend of the things thus described! How great is our privilege in being thus taught! Heavenly things, in the parables of Christ, assume to themselves a body, and thus render themselves palpable.
Albert Barnes: Notes on the Bible - 1834
13:34: That it might be fulfilled - This is taken from Psa 78:2-3. The sense, and not the very words of the Psalm, are given. Christ taught, as did that prophet - Asaph - in parables. The words of Asaph described the manner in which Christ taught, and in this sense it could be said that they were fulfilled. See the notes at Mat 1:22-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:34: Mat 13:13; Mar 4:33, Mar 4:34
John Gill
13:34 All these things spake Jesus unto the multitude,.... In the hearing of his disciples, whilst in the ship, the multitude being on the shore,
in parables; in the four foregoing ones,
and without a parable spake he not unto them: not that he never had preached but in a parabolical way unto them, or that he never did afterwards use any other way of speaking; for it is certain, that both before and after, he delivered himself plainly, and without figures: but the meaning is, that in that sermon, and at that time, he thought fit to make use of no other method, as appears from the many other parables he afterwards delivered; and though he explained the meaning of some of them to his disciples, at their request, yet he dismissed the multitude without any explication of them.
John Wesley
13:34 Without a parable spake he not unto them - That is, not at that time; at other times he did.
Robert Jamieson, A. R. Fausset and David Brown
13:34 All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them--that is, on this occasion; refraining not only from all naked discourse, but even from all interpretation of these parables to the mixed multitude.
13:3513:35: զի լցցի ասացեալն ՚ի մարգարէէ. Բացից առակօք զբերան իմ, բղխեցի՛ց զծածկեալսն իսկզբանէ աշխարհի[248]։ դէ [248] Ոմանք. ՚Ի մարգարէէն։
35 որպէսզի կատարուի մարգարէի կողմից ասուածը. «Իմ բերանը առակներով պիտի բանամ եւ աշխարհի սկզբից ի վեր ծածկուած բաները պիտի յայտնեմ»:
35 Որպէս զի կատարուի մարգարէին միջոցով ըսուած խօսքը. «Առակներով պիտի բանամ իմ բերանս ու աշխարհի սկիզբէն ի վեր ծածկուած բաները յառաջ պիտի բերեմ»։
զի լցցի ասացեալն ի մարգարէէն. Բացից առակօք զբերան իմ, բղխեցից զծածկեալսն ի սկզբանէ աշխարհի:

13:35: զի լցցի ասացեալն ՚ի մարգարէէ. Բացից առակօք զբերան իմ, բղխեցի՛ց զծածկեալսն իսկզբանէ աշխարհի[248]։ դէ
[248] Ոմանք. ՚Ի մարգարէէն։
35 որպէսզի կատարուի մարգարէի կողմից ասուածը. «Իմ բերանը առակներով պիտի բանամ եւ աշխարհի սկզբից ի վեր ծածկուած բաները պիտի յայտնեմ»:
35 Որպէս զի կատարուի մարգարէին միջոցով ըսուած խօսքը. «Առակներով պիտի բանամ իմ բերանս ու աշխարհի սկիզբէն ի վեր ծածկուած բաները յառաջ պիտի բերեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
13:3535: да сбудется реченное через пророка, который говорит: отверзу в притчах уста Мои; изреку сокровенное от создания мира.
13:35  ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος, ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολῆς [κόσμου].
13:35. ὅπως (unto-which-whither) πληρωθῇ (it-might-have-been-en-filled) τὸ (the-one) ῥηθὲν (having-been-uttered-unto) διὰ (through) τοῦ (of-the-one) προφήτου (of-a-declarer-before) λέγοντος (of-forthing," Ἀνοίξω ( I-shall-open-up ) ἐν ( in ) παραβολαῖς ( unto-castings-beside ) τὸ ( to-the-one ) στόμα ( to-a-mouth ) μου , ( of-me ," ἐρεύξομαι ( I-shall-emanate ) κεκρυμμένα ( to-having-had-come-to-be-concealed ) ἀπὸ ( off ) καταβολῆς . ( of-a-casting-down )
13:35. ut impleretur quod dictum erat per prophetam dicentem aperiam in parabolis os meum eructabo abscondita a constitutione mundiThat it might be fulfilled which was spoken by the prophet, saying: I will open my mouth in parables, I will utter things hidden from the foundation of the world.
35. that it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things hidden from the foundation of the world.
13:35. in order to fulfill what was spoken through the prophet, saying: “I will open my mouth in parables. I will proclaim what has been hidden since the foundation of the world.”
13:35. That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.
That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world:

35: да сбудется реченное через пророка, который говорит: отверзу в притчах уста Мои; изреку сокровенное от создания мира.
13:35  ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος, ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολῆς [κόσμου].
13:35. ut impleretur quod dictum erat per prophetam dicentem aperiam in parabolis os meum eructabo abscondita a constitutione mundi
That it might be fulfilled which was spoken by the prophet, saying: I will open my mouth in parables, I will utter things hidden from the foundation of the world.
13:35. in order to fulfill what was spoken through the prophet, saying: “I will open my mouth in parables. I will proclaim what has been hidden since the foundation of the world.”
13:35. That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35 В надписании 77 псалма, из которого взято это свидетельство, значится имя Асафа. Как Асаф, так и другие лица вместе с Давидом назывались пророками. В 2 Пар XXIX:30 Асаф по-еврейски называется «га-хозе», а LXX переводят это слово через o profhthV: по лучшим чтениям в подлиннике вместо «пророка» — «пророка Исаии» (ошибочно?).
Adam Clarke: Commentary on the Bible - 1831
13:35: By the prophet - As the quotation is taken from Psa 78:2, which is attributed to Asaph, he must be the prophet who is meant in the text; and, indeed, he is expressly called a prophet, Ch1 25:2. Several MSS. have Ησαιου, Isaiah; but this is a manifest error. Jerome supposes that Asaph was first in the text, and that some ignorant transcriber, not knowing who this Asaph was, inserted the word Isaiah; and thus, by attempting to remove an imaginary error, made a real one.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:35: it: Mat 13:14, Mat 21:4, Mat 21:5
I will open: Psa 78:2
I will utter: Psa 49:4; Isa 42:9; Amo 3:7; Luk 10:14; Rom 16:25, Rom 16:26; Co1 2:7; Eph 3:5, Eph 3:9; Col 1:25, Col 1:26; Ti2 1:9, Ti2 1:10; Tit 1:2, Tit 1:3; Heb 1:1; Pe1 1:11, Pe1 1:12
from: Mat 25:34; Joh 17:24; Act 15:18; Pe1 1:20, Pe1 1:21; Rev 13:8, Rev 17:8
John Gill
13:35 That it might be fulfilled which was spoken by the prophet,.... Not Isaiah, as some copies in the times of Jerom read, but Asaph, who is called Asaph the seer, 2Chron 29:30 which is all one as a prophet; vision is one sort of prophecy (d); and there was such a thing as prophesying with harps, psalteries and cymbals, as well as in other ways, and with which Asaph and his sons are said to prophesy, 1Chron 25:1 so that he is very rightly called a prophet by the evangelist, who is cited, saying, Ps 78:2.
I will open my mouth in parables, I will utter things which have been kept secret from the foundation of the world: which Psalm, though a history of the dealings of God with the people of Israel, and of the many deliverances wrought for them, yet as the (e) Jewish writers observe, contain many things in it, expressed in a parabolical and enigmatical way; such as God's furnishing a table in the wilderness, kindling a fire against Jacob, opening the doors of heaven, giving the corn of heaven, and angels' food, and delivering his strength into captivity; and besides, the very historical facts recorded of the people of Israel, were types of things future under the Gospel dispensation: now as Asaph, by divine inspiration, delivered these parables and dark sayings, so Christ expressed the Gospel, and the mysteries of it, in a parabolical way, which were hid in God, and under the shadows of the law; and so were kept secret from the beginning of the world, and from the multitude, though now made known to the apostles, and by them to others, according to the will of God,
(d) R. David Kimchi, Shorash. rad. (e) Aben Ezra & Kirachi in loc.
John Wesley
13:35 Ps 78:2.
Robert Jamieson, A. R. Fausset and David Brown
13:35 That it might be fulfilled which was spoken by the prophet, saying-- (Ps 78:2, nearly as in the Septuagint).
I will open my mouth in parables, &c.--Though the Psalm seems to contain only a summary of Israelitish history, the Psalmist himself calls it "a parable," and "dark sayings from of old"--as containing, underneath the history, truths for all time, not fully brought to light till the Gospel day.
13:3613:36: Յայնժամ թողեալ Յիսուսի զժողովուրդսն՝ ե՛կն ՚ի տուն. մատեան առ նա աշակերտքն՝ եւ ասեն. Մեկնեա՛ մեզ զառակ որոմանցն ագարակի[249]։ [249] Ոմանք յաւելուն. ՚Ի տուն իւր... աշակերտքն նորա։ Եւ ոմանք. Աշակերտքն իւր եւ ասեն։
36 Այն ժամանակ Յիսուս արձակելով ժողովրդին՝ տուն եկաւ. աշակերտները մօտեցան նրան ու ասացին. «Մեկնի՛ր մեզ համար արտի որոմների առակը»
36 Երբ Յիսուս ժողովուրդը թողուց, տունը գնաց։ Իր աշակերտները մօտեցան իրեն ու ըսին. «Արտին որոմներուն առակը մեկնէ մեզի»։
Յայնժամ թողեալ Յիսուսի զժողովուրդսն` եկն ի տուն. մատեան առ նա աշակերտքն նորա եւ ասեն. Մեկնեա մեզ զառակ որոմանցն ագարակի:

13:36: Յայնժամ թողեալ Յիսուսի զժողովուրդսն՝ ե՛կն ՚ի տուն. մատեան առ նա աշակերտքն՝ եւ ասեն. Մեկնեա՛ մեզ զառակ որոմանցն ագարակի[249]։
[249] Ոմանք յաւելուն. ՚Ի տուն իւր... աշակերտքն նորա։ Եւ ոմանք. Աշակերտքն իւր եւ ասեն։
36 Այն ժամանակ Յիսուս արձակելով ժողովրդին՝ տուն եկաւ. աշակերտները մօտեցան նրան ու ասացին. «Մեկնի՛ր մեզ համար արտի որոմների առակը»
36 Երբ Յիսուս ժողովուրդը թողուց, տունը գնաց։ Իր աշակերտները մօտեցան իրեն ու ըսին. «Արտին որոմներուն առակը մեկնէ մեզի»։
zohrab-1805▾ eastern-1994▾ western am▾
13:3636: Тогда Иисус, отпустив народ, вошел в дом. И, приступив к Нему, ученики Его сказали: изъясни нам притчу о плевелах на поле.
13:36  τότε ἀφεὶς τοὺς ὄχλους ἦλθεν εἰς τὴν οἰκίαν. καὶ προσῆλθον αὐτῶ οἱ μαθηταὶ αὐτοῦ λέγοντες, διασάφησον ἡμῖν τὴν παραβολὴν τῶν ζιζανίων τοῦ ἀγροῦ.
13:36. Τότε (To-the-one-which-also) ἀφεὶς (having-had-sent-off) τοὺς (to-the-ones) ὄχλους (to-crowds) ἦλθεν (it-had-came) εἰς (into) τὴν (to-the-one) οἰκίαν. (to-a-housing-unto,"Καὶ (and) προσῆλθαν (they-came-toward) αὐτῷ (unto-it) οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it) λέγοντες ( forthing ,"Διασάφησον (Thou-should-have-evidented-through-unto) ἡμῖν (unto-us) τὴν (to-the-one) παραβολὴν (to-a-casting-beside) τῶν (of-the-ones) ζιζανίων (of-tares) τοῦ (of-the-one) ἀγροῦ. (of-a-field)
13:36. tunc dimissis turbis venit in domum et accesserunt ad eum discipuli eius dicentes dissere nobis parabolam zizaniorum agriThen having sent away the multitudes, he came into the house, and his disciples came to him, saying: Expound to us the parable of the cockle of the field.
36. Then he left the multitudes, and went into the house: and his disciples came unto him, saying, Explain unto us the parable of the tares of the field.
13:36. Then, dismissing the crowds, he went into the house. And his disciples drew near to him, saying, “Explain to us the parable of the weeds in the field.”
13:36. Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.
Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field:

36: Тогда Иисус, отпустив народ, вошел в дом. И, приступив к Нему, ученики Его сказали: изъясни нам притчу о плевелах на поле.
13:36  τότε ἀφεὶς τοὺς ὄχλους ἦλθεν εἰς τὴν οἰκίαν. καὶ προσῆλθον αὐτῶ οἱ μαθηταὶ αὐτοῦ λέγοντες, διασάφησον ἡμῖν τὴν παραβολὴν τῶν ζιζανίων τοῦ ἀγροῦ.
13:36. tunc dimissis turbis venit in domum et accesserunt ad eum discipuli eius dicentes dissere nobis parabolam zizaniorum agri
Then having sent away the multitudes, he came into the house, and his disciples came to him, saying: Expound to us the parable of the cockle of the field.
13:36. Then, dismissing the crowds, he went into the house. And his disciples drew near to him, saying, “Explain to us the parable of the weeds in the field.”
13:36. Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
13:36: Jesus - went into the house: and his disciples came - Circumstances of this kind should not pass unnoticed: they are instructive and important. Those who attend only to the public preaching of the Gospel of God are not likely to understand fully the mysteries of the kingdom of heaven. To understand clearly the purport of the Divine message, a man must come to God by frequent, fervent, secret prayer. It is thus that the word of God sinks into the heart, is watered, and brings forth much fruit.
Declare (φρασον, explain) unto us the parable of the tares of the field. - To what has already been spoken on this parable, the following general exposition may be deemed a necessary appendage: -
I. What is the cause of Evil in the world?
1. We must allow that God, who is infinite in holiness, purity, and goodness, could not have done it. Nothing can produce what is not in itself. This is a maxim which every man subscribes to: God then could not have produced sin, forasmuch as his nature is infinite goodness and holiness. He made man at first in his own image, a transcript of his own purity: and, since sin entered into the world, He has done every thing consistent with his own perfections, and the freedom of the human mind, to drive it out, and to make and keep man holy.
2. After a thousand volumes are written on the origin of evil, we shall just know as much of it as Christ has told us here - An enemy hath done it, and this enemy is the devil, Mat 13:39.
1. This enemy is represented as a deceitful enemy: a friend in appearance, soliciting to sin, by pleasure, honor, riches, etc.
2. A vigilant enemy. While men sleep he watches, Mat 13:25.
3. A hidden or secret enemy. After having sown his seed, he disappears, Mat 13:25. Did he appear as himself, few would receive solicitations to sin; but he is seldom discovered in evil thoughts, unholy desires, flattering discourses, bad books, etc.
II. Why was evil permitted to enter into the world?
1. There are doubtless sufficient reasons in the Divine Mind for its permission; which, connected with his infinite essence, and extending to eternity, are not only unfathomable by us, but also, from their nature, incommunicable to men.
2. But it may be justly said, that hereby many attributes of the Divine Nature become manifest, which otherwise could not have been known; such as mercy, compassion, long-suffering, etc. All of which endear the Deity to men, and perfect the felicity of those who are saved.
III. But why does he suffer this mixture of the good and bad seed now?
1. Because of the necessary dependence of one part of the creation on the other. Were the wicked all rooted up, society must fail, the earth be nearly desolated, noxious things greatly multiplied, and the small remnant of the godly, not being able to stand against the onsets of wild beasts, etc., must soon be extirpated; and then adieu to the economy of grace!
2. Did not the wicked exist, there would be no room for the exercise of many of the graces of the Spirit, on which our spiritual perfection greatly depends.
3. Nor could the grace of God be so manifest in supporting and saving the righteous; and consequently could not have that honor which now it justly claims.
4. Were not this evil tolerated, how could the wicked be converted? The bastard wheat, by being transplanted to a better soil, may become good wheat; so sinners may be engrafted in Christ, and become sons of God through faith in his name; for the longsuffering of God leads multitudes to repentance.
IV. Observe the end of the present state of things:
1. The wicked shall be punished, and the righteous rewarded.
The wicked are termed bastard-wheat - the children of the wicked one, Mat 13:38, the very seed of the serpent.
Observe the place in which the wicked shall be punished, - a Furnace. The instrument of this punishment, Fire. This is an allusion to the punishment inflicted only on those supposed to be the very worst of criminals. See Dan 3:6. They were cast into a burning fiery furnace. The effect of it, Despair; weeping, wailing, and gnashing of teeth, Mat 13:42.
2. Observe the character and state of the righteous:
1. They are the children of the kingdom, a seed of God's sowing, Mat 13:38.
2. As to their persons, they shall be like the sun.
3. The place of their felicity shall be the kingdom of heaven: and,
4. The object of it, God In the relation of Father, Mat 13:43. This is a reference to Dan 12:2, Dan 12:3.
Some learned men are of opinion that the whole of this parable refers to the Jewish state and people; and that the words συντελεια του αιωνος, which are commonly translated the end of the world, should be rendered the end of the age, viz. the end of the Jewish polity. That the words have this meaning in other places there can be no doubt; and this may be their primary meaning here; but there are other matters in the parable which agree far better with the consummation of all things than with the end of the Jewish dispensation and polity. See on Mar 4:29 (note).
Albert Barnes: Notes on the Bible - 1834
13:36: Declare unto us - That is, explain the meaning of the parable. This was done in so plain a manner as to render comment unnecessary. The Son of man, the Lord Jesus, sows the good seed - that is, preaches the gospel. This he did personally, and does now by his ministers, his providence, and his Spirit, by all the means of conveying "truth" to the mind. This seed was, by various means, to be carried over all the world. It was to be confined to no particular nation or people. The good seed was the children of the kingdom; that is, of the kingdom of God, or Christians. For these the Saviour toiled and died. They are the fruit of his labors. Yet amid them were wicked people; and all hypocrites and unbelievers in the church are the work of Satan. Yet they must remain together until the end, when they shall be separated, and the righteous saved and the wicked lost. The one shall shine clear as the sun, the other be cast into a furnace of fire - a most expressive image of suffering.
We have no idea of more acute suffering than to be thrown into the fire, and to have our bodies made capable of bearing the burning heat, and living on m this burning heat foRev_er and foRev_er. It is not certain that our Saviour meant to teach here that hell is made up of "material" fire; but it is certain that he meant to teach that this would be a proper "representation" of the sufferings of the lost. We may be further assured that the Redeemer would not deceive us, or use words to torment and tantalize us. He would not talk of hell-fire which had no existence, nor would the Saviour of people hold out frightful images merely to terrify mankind. If he has spoken of hell, then there is a hell. If he meant to say that the wicked shall suffer, then they will suffer. If he did not mean to deceive mankind, then there is a hell, and then the wicked will be punished. The impenitent, therefore, should be alarmed. And the righteous, however much wickedness they may see, and however many hypocrites there may be in the church, should be cheered with the prospect that soon the just will be separated from the unjust, and that they shall shine as the sun in the kingdom of their Father.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:36: Jesus: Mat 14:22, Mat 15:39; Mar 6:45, Mar 8:9
and went: Mat 13:1, Mat 9:28; Mar 4:34
Declare: Mat 13:11, Mat 15:15, Mat 15:16; Mar 7:17; Joh 16:17-20
John Gill
13:36 Then Jesus sent the multitude away,.... That his disciples might have the opportunity of conversing with him alone, about the sense of the parables he had delivered; and that he might instruct them by some others hereafter mentioned,
And went into the house: left the ship in which he had been preaching to the multitude, came on shore, and returned to the house he came out of, Mt 13:1.
and his disciples came to him; and being alone, make an humble request to him,
saying, declare unto us the parable of the tares of the field: by which they mean, not a rehearsal of it, but an explication of the sense and meaning of it: they ask nothing about the parables of the mustard seed and leaven, either because they better understood them; or because there were some things very remarkable and striking in this, which made them very desirous to be particularly informed of the several parts of it, and their meaning.
Robert Jamieson, A. R. Fausset and David Brown
13:36 Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field, &c.--In the parable of the Sower, "the seed is the word of God" (Lk 8:11). But here that word has been received into the heart, and has converted him that received it into a new creature, a "child of the kingdom," according to that saying of James (Jas 1:18), "Of His own will begat He us with the word of truth, that we should be a kind of first-fruits of His creatures." It is worthy of notice that this vast field of the world is here said to be Christ's own--"His field," says the parable. (See Ps 2:8).
13:3713:37: Նա պատասխանի ետ՝ եւ ասէ ցնոսա. Որ սերմանէ սերմն բարի՝ է Որդի՛ մարդոյ[250]. [250] Ոմանք. Զսերմն բարի։
37 Նա պատասխանեց եւ ասաց. «Այն, որ սերմանում է բարի սերմը, մարդու Որդին է
37 Ան ալ պատասխան տուաւ ու ըսաւ անոնց. «Բարի սերմը ցանողը Որդին մարդոյ է.
Նա պատասխանի ետ եւ ասէ ցնոսա. Որ սերմանէ զսերմն բարի` է Որդի մարդոյ:

13:37: Նա պատասխանի ետ՝ եւ ասէ ցնոսա. Որ սերմանէ սերմն բարի՝ է Որդի՛ մարդոյ[250].
[250] Ոմանք. Զսերմն բարի։
37 Նա պատասխանեց եւ ասաց. «Այն, որ սերմանում է բարի սերմը, մարդու Որդին է
37 Ան ալ պատասխան տուաւ ու ըսաւ անոնց. «Բարի սերմը ցանողը Որդին մարդոյ է.
zohrab-1805▾ eastern-1994▾ western am▾
13:3737: Он же сказал им в ответ: сеющий доброе семя есть Сын Человеческий;
13:37  ὁ δὲ ἀποκριθεὶς εἶπεν, ὁ σπείρων τὸ καλὸν σπέρμα ἐστὶν ὁ υἱὸς τοῦ ἀνθρώπου·
13:37. ὁ (The-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said,"Ὁ (The-one) σπείρων (whorling) τὸ (to-the-one) καλὸν (to-seemly) σπέρμα (to-a-whorling-to) ἐστὶν (it-be) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου: (of-a-mankind)
13:37. qui respondens ait qui seminat bonum semen est Filius hominisWho made answer and said to them: He that soweth the good seed is the Son of man.
37. And he answered and said, He that soweth the good seed is the Son of man;
13:37. Responding, he said to them: “He who sows the good seed is the Son of man.
13:37. He answered and said unto them, He that soweth the good seed is the Son of man;
He answered and said unto them, He that soweth the good seed is the Son of man:

37: Он же сказал им в ответ: сеющий доброе семя есть Сын Человеческий;
13:37  ὁ δὲ ἀποκριθεὶς εἶπεν, ὁ σπείρων τὸ καλὸν σπέρμα ἐστὶν ὁ υἱὸς τοῦ ἀνθρώπου·
13:37. qui respondens ait qui seminat bonum semen est Filius hominis
Who made answer and said to them: He that soweth the good seed is the Son of man.
13:37. Responding, he said to them: “He who sows the good seed is the Son of man.
13:37. He answered and said unto them, He that soweth the good seed is the Son of man;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37 Несмотря на всю видимую простоту, стих представляет непреодолимые трудности, которые обусловливаются именно этой простотой. Возникает вопрос: если объяснение, данное ученикам, так просто и ясно, то почему же оно не было дано и простому народу? Действительных причин этого мы не знаем. Вероятнее всего предположить, что объяснение имеет эсхатологический характер, здесь упоминается о «Сыне Человеческом», как о будущем Судии, и все это было бы непонятно простому народу. Объяснений каких бы то ни было притчей народу в Евангелиях не встречается. Как и в других случаях, здесь множество аллегорических толкований, принадлежащих преимущественно древним толкователям. Под людьми, которые спят, разумели церковных учителей, и говорили, что пусть не спит тот, кто поставлен во главе церкви, чтобы вследствие его небрежности враг человек не посеял плевел, т. е. еретических догматов. Или думали, что здесь говорится о ересях, которые будут продолжаться до скончания века. Но такие толкования, конечно, к 37 ст. не относятся. Под хорошим именем ясно разумеется проповедь и учение, принадлежащие Сыну Человеческому.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:37: He: Mat 13:24, Mat 13:27
is: Mat 13:41, Mat 10:40, Mat 16:13-16; Luk 10:16; Joh 13:20, Joh 20:21; Act 1:8; Rom 15:18; Co1 3:5-7; Heb 1:1, Heb 2:3
Geneva 1599
13:37 (6) He answered and said unto them, He that soweth the good seed is the Son of man;
(6) He expounds the first parable of the good and evil seed.
John Gill
13:37 He answered and said unto them,.... Being very ready to answer their request, and willing to communicate spiritual knowledge to them; thereby showing great condescension, and humility in himself, and great affection to them:
he that soweth the good seed, is the son of man; he that is signified by the man that sowed good seed in his field, is "the son of man"; by whom he means himself, the seed of the woman; and the son of David; who being anointed with the Holy Ghost without measure, went about Judea and Galilee, preaching the everlasting Gospel, to the conversion of sinners, thereby making them good seed; though this may be understood of him, as including his apostles and ministers, whom he makes use of as instruments for the good of souls, by preaching the Gospel.
13:3813:38: եւ ագարակն աշխա՛րհս է. սերմն բարի՝ նոքա են, որ որդիքն արքայութեան են. իսկ որոմնն որդիք չարին են[251]. [251] Ոմանք. Իսկ որոմն։
38 իսկ արտը այս աշխարհն է. բարի սերմը նրանք են, որ արքայութեան որդիներն են, իսկ որոմը չարի որդիներն են
38 Արտը աշխարհս է։ Բարի սերմը թագաւորութեանը որդիներն են, բայց որոմը չարին որդիներն են։
եւ ագարակն աշխարհս է. սերմն բարի նոքա են որ որդիքն արքայութեան են, իսկ որոմնն որդիք չարին են:

13:38: եւ ագարակն աշխա՛րհս է. սերմն բարի՝ նոքա են, որ որդիքն արքայութեան են. իսկ որոմնն որդիք չարին են[251].
[251] Ոմանք. Իսկ որոմն։
38 իսկ արտը այս աշխարհն է. բարի սերմը նրանք են, որ արքայութեան որդիներն են, իսկ որոմը չարի որդիներն են
38 Արտը աշխարհս է։ Բարի սերմը թագաւորութեանը որդիներն են, բայց որոմը չարին որդիներն են։
zohrab-1805▾ eastern-1994▾ western am▾
13:3838: поле есть мир; доброе семя, это сыны Царствия, а плевелы--сыны лукавого;
13:38  ὁ δὲ ἀγρός ἐστιν ὁ κόσμος· τὸ δὲ καλὸν σπέρμα, οὖτοί εἰσιν οἱ υἱοὶ τῆς βασιλείας· τὰ δὲ ζιζάνιά εἰσιν οἱ υἱοὶ τοῦ πονηροῦ,
13:38. ὁ (the-one) δὲ (moreover) ἀγρός (a-field) ἐστιν (it-be) ὁ (the-one) κόσμος: (a-configuration) τὸ (the-one) δὲ (moreover) καλὸν (seemly) σπέρμα, (a-whorling-to,"οὗτοί (the-ones-these) εἰσιν (they-be) οἱ (the-ones) υἱοὶ (sons) τῆς (of-the-one) βασιλείας: (of-a-ruling-of) τὰ (the-ones) δὲ (moreover) ζιζάνιά (tares) εἰσιν (they-be) οἱ (the-ones) υἱοὶ (sons) τοῦ (of-the-one) πονηροῦ, (of-en-necessitated)
13:38. ager autem est mundus bonum vero semen hii sunt filii regni zizania autem filii sunt nequamAnd the field is the world. And the good seed are the children of the kingdom. And the cockle are the children of the wicked one.
38. and the field is the world; and the good seed, these are the sons of the kingdom; and the tares are the sons of the evil ;
13:38. Now the field is the world. And the good seeds are the sons of the kingdom. But the weeds are the sons of wickedness.
13:38. The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked [one];
The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked:

38: поле есть мир; доброе семя, это сыны Царствия, а плевелы--сыны лукавого;
13:38  ὁ δὲ ἀγρός ἐστιν ὁ κόσμος· τὸ δὲ καλὸν σπέρμα, οὖτοί εἰσιν οἱ υἱοὶ τῆς βασιλείας· τὰ δὲ ζιζάνιά εἰσιν οἱ υἱοὶ τοῦ πονηροῦ,
13:38. ager autem est mundus bonum vero semen hii sunt filii regni zizania autem filii sunt nequam
And the field is the world. And the good seed are the children of the kingdom. And the cockle are the children of the wicked one.
13:38. Now the field is the world. And the good seeds are the sons of the kingdom. But the weeds are the sons of wickedness.
13:38. The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked [one];
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38 Толкование слов «поле есть мир», по-видимому, столь простых, подало повод, говорит Тренч, к самым ожесточенным спорам, каких не происходило ни о каком другом тексте, исключая разве, где говорится о таинстве Причащения. Выражение это в древности много цитировалось в донатистских спорах. Донатисты настаивали, что Спаситель подразумевал здесь под полем не церковь, а мир, и говорили, что нечестивые люди могут быть терпимы в мире, но не в церкви. Августин настаивал на противном, утверждая, что Господь не считал современного состояния церкви совершенно чуждым зла. Что Христос назвал поле миром (поле — подлежащее, а мир — сказуемое), в этом едва ли возможно сомневаться; но дальше Он говорит о церкви, в которой существуют и доброе семя, и плевелы. Ни одного слова у Него нет о том, что плевелы должны быть истребляемы и уничтожаемы людьми, которые считают себя святыми. Слова «оставьте расти то и другое до жатвы» показывают, что плевелы будут существовать до скончания мира и основания нового царства, хотя они и от tou ponhrou — от лукавого. Здесь мужеский род tou ponhrou.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:38: field: Mat 24:14, Mat 28:18-20; Mar 16:15-20; Luk 24:47; Rom 10:18, Rom 16:26; Col 1:6; Rev 14:6
the good: Psa 22:30; Isa 53:10; Hos 2:23; Zac 10:8, Zac 10:9; Joh 1:12, Joh 1:13, Joh 12:24; Rom 8:17; Jam 1:18, Jam 2:5; Pe1 1:23; Jo1 3:2, Jo1 3:9
the children of the wicked: Mat 13:19; Gen 3:15; Joh 8:44; Act 13:10; Phi 3:18, Phi 3:19; Jo1 3:8, Jo1 3:10
John Gill
13:38 The field is the world,.... That which is represented by "the field", in which the good seed is sown, is not only the land of Judea, where Christ preached in person, but the whole world, into which the apostles were afterwards sent; or the church of Christ, in the several parts of the world:
the good seed are the children of the kingdom: they which are designed by the good seed, are such, for whom the kingdom of heaven is prepared, to whom it is bequeathed, and who are appointed to it; who are possessed of the kingdom of grace here, and are heirs of the kingdom of glory; and have both a meetness for it, and a right unto it, being the children of God by adoption, and that appearing by regeneration:
but the tares are the children of the wicked one: the persons intended by "the tares", are such professors of religion, as both by their principles and practices, manifestly show that they are of their father the devil; they resemble and imitate him, and do his works; and plainly declare, that they were never born of God, and are in no better state, though under a profession, than openly profane and immoral persons; and are more hurtful and scandalous to the interest of Christ, than such are.
John Wesley
13:38 The good seed are the children of the kingdom - That is, the children of God, the righteous.
Robert Jamieson, A. R. Fausset and David Brown
13:38 The tares are the children of the wicked one--As this sowing could only be "while men slept," no blame seems intended, and certainly none is charged upon "the servants"; it is probably just the dress of the parable.
13:3913:39: եւ թշնամին որ վարեաց զայն՝ Սատանայ է՛. եւ հունձքն կատարա՛ծ աշխարհիս է, եւ հնձօղքն՝ հրեշտա՛կք են։
39 եւ թշնամին, որ այն ցանեց, սատանան է. իսկ հունձը այս աշխարհի վախճանն է, եւ հնձողները հրեշտակներ են
39 Թշնամին որ զանիկա ցանեց, Սատանան է եւ հունձքը աշխարհիս վերջն է ու հնձողները հրեշտակներն են։
եւ թշնամին որ վարեաց զայն` Սատանայ է, եւ հունձքն կատարած աշխարհիս է, եւ հնձողքն հրեշտակք են:

13:39: եւ թշնամին որ վարեաց զայն՝ Սատանայ է՛. եւ հունձքն կատարա՛ծ աշխարհիս է, եւ հնձօղքն՝ հրեշտա՛կք են։
39 եւ թշնամին, որ այն ցանեց, սատանան է. իսկ հունձը այս աշխարհի վախճանն է, եւ հնձողները հրեշտակներ են
39 Թշնամին որ զանիկա ցանեց, Սատանան է եւ հունձքը աշխարհիս վերջն է ու հնձողները հրեշտակներն են։
zohrab-1805▾ eastern-1994▾ western am▾
13:3939: враг, посеявший их, есть диавол; жатва есть кончина века, а жнецы суть Ангелы.
13:39  ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος· ὁ δὲ θερισμὸς συντέλεια αἰῶνός ἐστιν, οἱ δὲ θερισταὶ ἄγγελοί εἰσιν.
13:39. ὁ (the-one) δὲ (moreover) ἐχθρὸς (en-emnitied) ὁ (the-one) σπείρας (having-whorled) αὐτά (to-them,"ἐστιν (it-be) ὁ (the-one) διάβολος: (casted-through) ὁ (the-one) δὲ (moreover) θερισμὸς (a-summering-of,"συντέλεια (a-finishing-together-of) αἰῶνός (of-an-age) ἐστιν, (it-be) οἱ (the-ones) δὲ (moreover) θερισταὶ (summerers,"ἄγγελοί (messengers) εἰσιν. (they-be)
13:39. inimicus autem qui seminavit ea est diabolus messis vero consummatio saeculi est messores autem angeli suntAnd the enemy that sowed them, is the devil. But the harvest is the end of the world. And the reapers are the angels.
39. and the enemy that sowed them is the devil: and the harvest is the end of the world; and the reapers are angels.
13:39. So the enemy who sowed them is the devil. And truly, the harvest is the consummation of the age; while the reapers are the Angels.
13:39. The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.
The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels:

39: враг, посеявший их, есть диавол; жатва есть кончина века, а жнецы суть Ангелы.
13:39  ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος· ὁ δὲ θερισμὸς συντέλεια αἰῶνός ἐστιν, οἱ δὲ θερισταὶ ἄγγελοί εἰσιν.
13:39. inimicus autem qui seminavit ea est diabolus messis vero consummatio saeculi est messores autem angeli sunt
And the enemy that sowed them, is the devil. But the harvest is the end of the world. And the reapers are the angels.
13:39. So the enemy who sowed them is the devil. And truly, the harvest is the consummation of the age; while the reapers are the Angels.
13:39. The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39 Златоуст замечает: «когда сеет, то сеет Сам, когда же наказывает, то наказывает через других, именно через Ангелов». «Кончина века» в Евангелиях только у Матфея и еще Евр IX:26 (веков). Но оно встречается в иудейской, особенно апокалиптической литературе. Жнецы отличаются от рабов, которые донесли хозяину поля о том, что сделал враг — человек. Если рабы люди, то жнецы — Ангелы.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:39: enemy: Mat 13:25, Mat 13:28; Co2 2:17, Co2 11:3, Co2 11:13-15; Eph 2:2, Eph 6:11, Eph 6:12; Th2 2:8-11; Pe1 5:8; Rev 12:9, Rev 13:14, Rev 19:20, Rev 20:2, Rev 20:3, Rev 20:7-10
harvest: Mat 13:49, Mat 24:3; Joe 3:13; Rev 14:15-19
reapers: Mat 25:31; Dan 7:10; Th2 1:7-10; Jde 1:14
John Gill
13:39 The enemy that sowed them is the devil,.... He that is designed by the enemy, who sowed the tares in the field among the wheat, is no other than the devil; the enemy of Christ, of mankind in general, of God's elect in particular, and the accuser of the brethren; and his getting of hypocrites and heretics into churches, is no small proof of his implacable enmity to Christ and his interest; and shows what an adversary he is to the peace, comfort, and fruitfulness of the churches of Christ,
The harvest is the end of the world; that which is meant by "the harvest", until which time wheat and tares, good and bad men, under a profession of religion, are to be together, is "the end of the world"; meaning either the day of wrath and vengeance upon the Jewish nation; when those that truly believed in Christ were separated from the rest, and that hypocritical generation of men were utterly destroyed; or else the day of judgment, the great and last day, when the heavens and the earth, and all that is therein, shall be burnt up; when the righteous will enter into life, and the wicked go into everlasting punishment:
and the reapers are the angels; the persons signified by "the reapers", who shall put in the sickle, cut down the tares, bind them in bundles, and cast them into the fire, and who shall gather the wheat into the barn; that is, who shall be the executors of God's wrath, upon wicked professors of religion, and who shall be the means of introducing the saints into the heavenly kingdom, are "the angels"; the holy and elect angels, who are the ministers of Christ, and ministering servants to them, who are the heirs of salvation; and are opposite to all secret and open enemies of Christ and his people; and will be employed in the end of time, against the wicked, and for the righteous.
Robert Jamieson, A. R. Fausset and David Brown
13:39 The enemy that sowed them is the devil--emphatically "His enemy" (Mt 13:25). (See Gen 3:15; 1Jn 3:8). By "tares" is meant, not what in our husbandry is so called, but some noxious plant, probably darnel. "The tares are the children of the wicked one"; and by their being sown "among the wheat" is meant their being deposited within the territory of the visible Church. As they resemble the children of the kingdom, so they are produced, it seems, by a similar process of "sowing"--the seeds of evil being scattered and lodging in the soil of those hearts upon which falls the seed of the world. The enemy, after sowing his "tares," "went his way"--his dark work soon done, but taking time to develop its true character.
The harvest is the end of the world--the period of Christ's second coming, and of the judicial separation of the righteous and the wicked. Till then, no attempt is to be made to effect such separation. But to stretch this so far as to justify allowing openly scandalous persons to remain in the communion of the Church, is to wrest the teaching of this parable to other than its proper design, and go in the teeth of apostolic injunctions (1Co. 5).
And the reapers are the angels--But whose angels are they? "The Son of man shall send forth His angels" (Mt 13:41). Compare 1Pet 3:22, "Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him."
13:4013:40: Որպէս ժողովի որոմնն՝ եւ ՚ի հուր այրի, ա՛յնպէս եղիցի ՚ի կատարածի աշխարհիս։
40 Ինչպէս որոմը հաւաքւում է եւ կրակի մէջ այրւում, այնպէս կը լինի այս աշխարհի վախճանին
40 Արդ ինչպէս որ որոմը կը ժողվուի ու կրակի մէջ կ’այրուի, աշխարհիս վերջն ալ այնպէս պիտի ըլլայ։
Որպէս ժողովի որոմնն եւ ի հուր այրի, այնպէս եղիցի ի կատարածի աշխարհիս:

13:40: Որպէս ժողովի որոմնն՝ եւ ՚ի հուր այրի, ա՛յնպէս եղիցի ՚ի կատարածի աշխարհիս։
40 Ինչպէս որոմը հաւաքւում է եւ կրակի մէջ այրւում, այնպէս կը լինի այս աշխարհի վախճանին
40 Արդ ինչպէս որ որոմը կը ժողվուի ու կրակի մէջ կ’այրուի, աշխարհիս վերջն ալ այնպէս պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
13:4040: Посему как собирают плевелы и огнем сжигают, так будет при кончине века сего:
13:40  ὥσπερ οὗν συλλέγεται τὰ ζιζάνια καὶ πυρὶ [κατα]καίεται, οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος·
13:40. ὥσπερ (As-very) οὖν (accordingly) συλλέγεται (it-be-forthed-together) τὰ (the-ones) ζιζάνια (tares) καὶ (and) πυρὶ (unto-a-fire) κατακαίεται, (it-be-burned-down,"οὕτως (unto-the-one-this) ἔσται ( it-shall-be ) ἐν (in) τῇ (unto-the-one) συντελείᾳ (unto-a-finishing-together-of) τοῦ (of-the-one) αἰῶνος: (of-an-age)
13:40. sicut ergo colliguntur zizania et igni conburuntur sic erit in consummatione saeculiEven as cockle therefore is gathered up, and burnt with fire: so shall it be at the end of the world.
40. As therefore the tares are gathered up and burned with fire; so shall it be in the end of the world.
13:40. Therefore, just as weeds are gathered up and burned with fire, so shall it be at the consummation of the age.
13:40. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.
As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world:

40: Посему как собирают плевелы и огнем сжигают, так будет при кончине века сего:
13:40  ὥσπερ οὗν συλλέγεται τὰ ζιζάνια καὶ πυρὶ [κατα]καίεται, οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος·
13:40. sicut ergo colliguntur zizania et igni conburuntur sic erit in consummatione saeculi
Even as cockle therefore is gathered up, and burnt with fire: so shall it be at the end of the world.
13:40. Therefore, just as weeds are gathered up and burned with fire, so shall it be at the consummation of the age.
13:40. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40 Мысль, здесь изложенная, подробнее объясняется в следующих стихах. Образы взяты от обычной уборки хлеба.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:40: Mat 13:30
John Gill
13:40 As therefore the tares are gathered,.... As it is represented in the parable, that in the time of harvest, the tares shall be gathered out from the wheat first; and being bound in bundles, shall burnt in the fire, prepared for that purpose,
so shall it be in the end of this world; hypocritical and heretical men, and all formal professors, shall be gathered out from among the saints, and the several churches, among whom they have been; and shall be together cast into everlasting burnings, prepared for the devil and his angels, whose children they are.
13:4113:41: Առաքեսցէ Որդի մարդոյ զհրեշտակս իւր, եւ ժողովեսցեն յարքայութենէ նորա զամենայն գայթագղութիւնս՝ եւ զայնոսիկ ոյք գործե՛ն զանօրէնութիւն[252]։ [252] Ոմանք. Որ գործեն զանօ՛՛։
41 Մարդու Որդին կ’ուղարկի իր հրեշտակներին, եւ նրանք կը հաւաքեն նրա արքայութիւնից բոլոր գայթակղութիւնները եւ նրանց, որոնք անօրինութիւն են գործում
41 Որդին մարդոյ իր հրեշտակները պիտի ղրկէ ու պիտի ժողվեն անոր թագաւորութենէն բոլոր գայթակղութիւնները եւ զանոնք, որ անօրէնութիւն կը գործեն
Առաքեսցէ Որդի մարդոյ զհրեշտակս իւր, եւ ժողովեսցեն յարքայութենէ նորա զամենայն գայթակղութիւնս, եւ զայնոսիկ ոյք գործեն զանօրէնութիւն:

13:41: Առաքեսցէ Որդի մարդոյ զհրեշտակս իւր, եւ ժողովեսցեն յարքայութենէ նորա զամենայն գայթագղութիւնս՝ եւ զայնոսիկ ոյք գործե՛ն զանօրէնութիւն[252]։
[252] Ոմանք. Որ գործեն զանօ՛՛։
41 Մարդու Որդին կ’ուղարկի իր հրեշտակներին, եւ նրանք կը հաւաքեն նրա արքայութիւնից բոլոր գայթակղութիւնները եւ նրանց, որոնք անօրինութիւն են գործում
41 Որդին մարդոյ իր հրեշտակները պիտի ղրկէ ու պիտի ժողվեն անոր թագաւորութենէն բոլոր գայթակղութիւնները եւ զանոնք, որ անօրէնութիւն կը գործեն
zohrab-1805▾ eastern-1994▾ western am▾
13:4141: пошлет Сын Человеческий Ангелов Своих, и соберут из Царства Его все соблазны и делающих беззаконие,
13:41  ἀποστελεῖ ὁ υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ, καὶ συλλέξουσιν ἐκ τῆς βασιλείας αὐτοῦ πάντα τὰ σκάνδαλα καὶ τοὺς ποιοῦντας τὴν ἀνομίαν,
13:41. ἀποστελεῖ (it-shall-set-off,"ὁ (the-one) υἱὸς (a-son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind,"τοὺς (to-the-ones) ἀγγέλους (to-messengers) αὐτοῦ, (of-it,"καὶ (and) συλλέξουσιν (they-shall-forth-together) ἐκ (out) τῆς (of-the-one) βασιλείας (of-a-ruling-of) αὐτοῦ (of-it) πάντα ( to-all ) τὰ ( to-the-ones ) σκάνδαλα ( to-cumbered ) καὶ ( and ) τοὺς ( to-the-ones ) ποιοῦντας ( to-doing-unto ) τὴν ( to-the-one ) ἀνομίαν , ( to-an-un-parceleeing-unto ,"
13:41. mittet Filius hominis angelos suos et colligent de regno eius omnia scandala et eos qui faciunt iniquitatemThe Son of man shall send his angels, and they shall gather out of his kingdom all scandals, and them that work iniquity.
41. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that cause stumbling, and them that do iniquity,
13:41. The Son of man shall send out his Angels, and they shall gather from his kingdom all who lead astray and those who work iniquity.
13:41. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;
The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity:

41: пошлет Сын Человеческий Ангелов Своих, и соберут из Царства Его все соблазны и делающих беззаконие,
13:41  ἀποστελεῖ ὁ υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ, καὶ συλλέξουσιν ἐκ τῆς βασιλείας αὐτοῦ πάντα τὰ σκάνδαλα καὶ τοὺς ποιοῦντας τὴν ἀνομίαν,
13:41. mittet Filius hominis angelos suos et colligent de regno eius omnia scandala et eos qui faciunt iniquitatem
The Son of man shall send his angels, and they shall gather out of his kingdom all scandals, and them that work iniquity.
13:41. The Son of man shall send out his Angels, and they shall gather from his kingdom all who lead astray and those who work iniquity.
13:41. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41 Выражение «из Царства Его» следует толковать в том смысле, что когда придет Сын Человеческий, тогда и Царство Его также придет. Во время этого будущего пришествия и будут изъяты окончательно плевелы из Его Царства. В ст. 41 и 43 различаются «Царство Сына Человеческого» и «Царство Отца». Нет надобности предполагать, что Царство «Сына Человеческого» наступает только при окончании мира (ср. Кол 1, 13), хотя до этого и может считаться неполным (ср. XXV:31, 46). Напротив, как здесь, так и в 1 Кор XV:24 выражается та мысль, что Сын в конце предаст Царство Свое Богу и Отцу. Тогда праведники и воссияют, как солнце.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:41: The son: Mat 24:31; Mar 13:27; Heb 1:6, Heb 1:7, Heb 1:14; Rev 5:11, Rev 5:12
and they: Mat 13:49, Mat 18:7; Rom 16:17, Rom 16:18; Pe2 2:1, Pe2 2:2
things that offend: or, scandals
and them: Mat 7:22, Mat 7:23; Luk 13:26, Luk 13:27; Rom 2:8, Rom 2:9, Rom 2:16; Rev 21:27
John Gill
13:41 The Son of man shall send forth his angels,.... Meaning himself, whose ministers the angels are; who wait upon him, and are at his beck and command; even the thousand thousands that minister unto him; these will be sent forth by his orders, into the several parts of the world, where he has any churches, or an interest,
and they shall gather out of his kingdom: the Gospel church, over which Christ is king, where he rules and governs in the hearts of his people; and who are cheerfully and willingly obedient to his laws, under the influence of his Spirit and grace: but all who are in the visible Gospel church state, are not such; some are wicked and rebellious, and though they are suffered to continue, yet not always; for if not removed by censures and excommunications, they will be at last by angels; who will separate them from the saints:
even all things that offend; who are scandals to Christ, his church, and Gospel, by their wicked principles, or infamous practices; and who give offence, not only to God, and his righteous law, but lay stumbling blocks in the way of the children of God, and are the authors of divisions and offences among them:
and them that do iniquity; that do nothing else but iniquity; and who, though they profess to be religious persons, are secretly, or openly, workers of iniquity; and are even doing iniquity, in and whilst they are professing religion.
John Wesley
13:41 They shall gather all things that offend - Whatever had hindered or grieved the children of God; whatever things or persons had hindered the good seed which Christ had sown from taking root or bearing fruit. The Greek word is, All scandals.
Robert Jamieson, A. R. Fausset and David Brown
13:41 The Son of man shall send forth his angels, and they shall gather out of his kingdom--to which they never really belonged. They usurped their place and name and outward privileges; but "the ungodly shall not stand in the judgment, nor sinners [abide] in the congregation of the righteous" (Ps 1:5).
all things that offend--all those who have proved a stumbling-block to others
and them which do iniquity--The former class, as the worst, are mentioned first.
13:4213:42: Եւ արկցեն զնոսա ՚ի հնո՛ց հրոյ. ա՛նդ եղիցի լալ՝ եւ կրճել ատամանց։
42 Եւ կը գցեն նրանց բոցավառ հնոցի մէջ. այնտեղ կը լինի լաց եւ ատամների կրճտում
42 Ու կրակի հնոցին մէջ պիտի ձգեն զանոնք։ Հոն պիտի ըլլայ լալ ու ակռաներ կրճտել։
Եւ արկցեն զնոսա ի հնոց հրոյ. անդ եղիցի լալ եւ կրճել ատամանց:

13:42: Եւ արկցեն զնոսա ՚ի հնո՛ց հրոյ. ա՛նդ եղիցի լալ՝ եւ կրճել ատամանց։
42 Եւ կը գցեն նրանց բոցավառ հնոցի մէջ. այնտեղ կը լինի լաց եւ ատամների կրճտում
42 Ու կրակի հնոցին մէջ պիտի ձգեն զանոնք։ Հոն պիտի ըլլայ լալ ու ակռաներ կրճտել։
zohrab-1805▾ eastern-1994▾ western am▾
13:4242: и ввергнут их в печь огненную; там будет плач и скрежет зубов;
13:42  καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
13:42. καὶ (and) βαλοῦσιν (they-shall-cast) αὐτοὺς (to-them) εἰς (into) τὴν (to-the-one) κάμινον (to-a-furnace) τοῦ (of-the-one) πυρός: (of-a-fire) ἐκεῖ (thither) ἔσται ( it-shall-be ) ὁ (the-one) κλαυθμὸς (a-sobbing-of) καὶ (and) ὁ (the-one) βρυγμὸς (a-grating-of) τῶν (of-the-ones) ὀδόντων. (of-teeth)
13:42. et mittent eos in caminum ignis ibi erit fletus et stridor dentiumAnd shall cast them into the furnace of fire: there shall be weeping and gnashing of teeth.
42. and shall cast them into the furnace of fire: there shall be the weeping and gnashing of teeth.
13:42. And he shall cast them into the furnace of fire, where there shall be weeping and gnashing of teeth.
13:42. And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.
And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth:

42: и ввергнут их в печь огненную; там будет плач и скрежет зубов;
13:42  καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
13:42. et mittent eos in caminum ignis ibi erit fletus et stridor dentium
And shall cast them into the furnace of fire: there shall be weeping and gnashing of teeth.
13:42. And he shall cast them into the furnace of fire, where there shall be weeping and gnashing of teeth.
13:42. And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
42 Выражение «печь огненная» встречается у Матфея только два раза, здесь и в ст. 50 (ср. Откр I:15; IX:2). Все эти и подобные выражения, несомненно, указывают на приговор, столь тяжкий, что Господь сошел с небес и вкусил все мучения смерти, чтобы избавить людей от самого ведения тайны страданий, которая выражается в словах: «там будет плач и скрежет зубов».
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:42: cast: Mat 3:12, Mat 25:41; Psa 21:9; Dan 3:6, Dan 3:15-17, Dan 3:21, Dan 3:22; Mar 9:43-49; Luk 16:23, Luk 16:24; Rev 14:10, Rev 19:20, Rev 20:10, Rev 20:14, Rev 20:15, Rev 21:8
wailing: Mat 13:50, Mat 8:12, Mat 22:13; Luk 13:28
John Gill
13:42 And shall cast them into a furnace of fire,.... Not a material, but a metaphorical one; denoting the wrath of God, which shall fall upon wicked men, and abide upon them to all eternity: which is sometimes called hell fire, sometimes a lake which burns with fire and brimstone; and here a furnace of fire, expressing the vehemency and intenseness of divine wrath, which will be intolerable; in allusion either to Nebuchadnezzar's fiery furnace, or as some think, to the custom of burning persons alive in some countries; or rather, to the burning of chaff and stubble, and the stalks of any unprofitable things that grew in the field (f), for the heating of furnaces, and is the very language of the Jews, who used to compare hell to a furnace; so Gen 15:17 is paraphrased by them (g),
"And behold the sun set, and there was darkness; and lo! Abraham saw until the seats were set, and the thrones cast down; and lo! "hell", which is prepared for the wicked in the world to come, "as a furnace", which sparks and flames of fire surrounded; "in the midst of which", the wicked fell, because they rebelled against the law, in their lifetime.
Which is expressed in much the same language, and conveys the same ideas as here; and no wonder is it that it follows,
there shall be wailing and gnashing of teeth; declaring the remorse of conscience, the tortures of mind, the sense of inexpressible pain, and punishment, the wicked shall feel; also their furious rage and black despair,
(f) Misn. Sabbat. c. 3. sect. 1. & Maimon, & Bartenora in ib. (g) Hieros. Targum in Gen. xv. 17.
Robert Jamieson, A. R. Fausset and David Brown
13:42 And shall cast them into a furnace of fire--rather, "the furnace of fire":
there shall be wailing and gnashing of teeth--What terrific strength of language--the "casting" or "flinging" expressive of indignation, abhorrence, contempt (compare Ps 9:17; Dan 12:2): "the furnace of fire" denoting the fierceness of the torment: the "wailing" signifying the anguish this causes; while the "gnashing of teeth" is a graphic way of expressing the despair in which its remedilessness issues (see Mt 8:12)!
13:4313:43: Յայնժամ արդարքն ծագեսցին իբրեւ զարեգակն յարքայութեան երկնից. որ ունիցի ականջս լսելոյ՝ լուիցէ՛[253]։ [253] Բազումք. Ծագեսցեն իբրեւ։
43 Այն ժամանակ արդարները երկնքի արքայութեան մէջ կը ծագեն ինչպէս արեգակը: Ով լսելու ականջ ունի, թող լսի»:
43 Այն ատեն արեւի պէս պիտի փայլին արդարները իրենց Հօրը թագաւորութեանը մէջ։ Ան որ լսելու ականջ ունի, թող լսէ»։
Յայնժամ արդարքն ծագեսցեն իբրեւ զարեգակն յարքայութեան [37]երկնից. որ ունիցի ականջս լսելոյ` լուիցէ:

13:43: Յայնժամ արդարքն ծագեսցին իբրեւ զարեգակն յարքայութեան երկնից. որ ունիցի ականջս լսելոյ՝ լուիցէ՛[253]։
[253] Բազումք. Ծագեսցեն իբրեւ։
43 Այն ժամանակ արդարները երկնքի արքայութեան մէջ կը ծագեն ինչպէս արեգակը: Ով լսելու ականջ ունի, թող լսի»:
43 Այն ատեն արեւի պէս պիտի փայլին արդարները իրենց Հօրը թագաւորութեանը մէջ։ Ան որ լսելու ականջ ունի, թող լսէ»։
zohrab-1805▾ eastern-1994▾ western am▾
13:4343: тогда праведники воссияют, как солнце, в Царстве Отца их. Кто имеет уши слышать, да слышит!
13:43  τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν. ὁ ἔχων ὦτα ἀκουέτω.
13:43. Τότε (To-the-one-which-also) οἱ ( the-ones ) δίκαιοι ( course-belonged ) ἐκλάμψουσιν ( they-shall-lamp-out ) ὡς (as) ὁ (the-one) ἥλιος (a-sun) ἐν (in) τῇ (unto-the-one) βασιλείᾳ (unto-a-ruling-of) τοῦ (of-the-one) πατρὸς (of-a-Father) αὐτῶν. (of-them) Ὁ (The-one) ἔχων (holding) ὦτα (to-ears) ἀκουέτω. (it-should-hear)
13:43. tunc iusti fulgebunt sicut sol in regno Patris eorum qui habet aures audiatThen shall the just shine as the sun, in the kingdom of their Father. He that hath ears to hear, let him hear.
43. Then shall the righteous shine forth as the sun in the kingdom of their Father. He that hath ears, let him hear.
13:43. Then the just ones shall shine like the sun, in the kingdom of their Father. Whoever has ears to hear, let him hear.
13:43. Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.
Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear:

43: тогда праведники воссияют, как солнце, в Царстве Отца их. Кто имеет уши слышать, да слышит!
13:43  τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν. ὁ ἔχων ὦτα ἀκουέτω.
13:43. tunc iusti fulgebunt sicut sol in regno Patris eorum qui habet aures audiat
Then shall the just shine as the sun, in the kingdom of their Father. He that hath ears to hear, let him hear.
13:43. Then the just ones shall shine like the sun, in the kingdom of their Father. Whoever has ears to hear, let him hear.
13:43. Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
43 Объясняя это место, Феофилакт говорит: «так как солнце правды есть Христос, то праведники просветятся тогда, подобно Христу, ибо они будут как боги». Некоторые еретики делали из слов Христа странные выводы и думали, что в воскресении тело наше преобразуется в шар и будет похоже на солнечное тело. Такое мнение разделял Ориген. Но здесь не говорится о том, что праведники сделаются солнцами, а только, что они просветятся, как солнце. Разумеется, конечно, духовный свет. Пророчество относится к будущему, и потому истолковывать его в каком-либо точно определенном виде было бы преждевременно.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:43: shall: Mat 25:34, Mat 25:36; Dan 12:3; Co1 15:41-54, Co1 15:58; Rev 21:3-5, Rev 21:22, Rev 21:23
in: Mat 26:29; Luk 12:32, Luk 22:29; Jam 2:5
Who: Mat 13:9
John Gill
13:43 Then shall the righteous shine forth as the sun,.... The time referred to is, when the tares shall be separated from the wheat: when they that offend and do iniquity, shall be gathered out of Christ's kingdom; when the wicked shall be cast into hell: then the "righteous", not who are so merely in their own apprehensions, and in the judgment of others; nor by their obedience, legal or evangelical; but who are made so, by the righteousness of Christ imputed to them: these, though they have been in this world loaded with reproaches, and attended with many afflictions and persecutions; and have been despised for their poverty and meanness, and want of outward glory, honour, riches, and prosperity; shall now "shine forth" in the robe of Christ's righteousness, in perfect holiness of nature, in all felicity and prosperity of soul; and in the shining dazzling robes of glory, incorruption, and immortality, on their bodies; eves the sun, having no spot in them, or upon them, and without any clouds of darkness: they will be as Christ himself, the sun of righteousness, with whom, and in whose glory they shall appear, both in soul and body,
in the kingdom of their father; meaning either the same with the kingdom of Christ, the Father's and his, being one and the same; or as distinct from Christ's, see Mt 13:41 the church, and the government of it in this world, in all ages of time, and especially in the latter day, and during the thousand years, Christ and his saints shall reign together, may be peculiarly called the kingdom of Christ; when it will be delivered to the Father, and God shall be all in all: so that the ultimate glory may, though not to the exclusion of the Son, be styled the kingdom of the Father; of God, who is the Father of Christ and of his people; and which is observed, to assure the saints of their interest in it, right unto it, and certain enjoyment of it. Some copies read, "the kingdom of heaven". Much the same images, here made use of, to set forth the glory of the saints, both in soul and body, in the world to come, are expressed by the Jews,
"The faces of the "righteous", they say, (h) in time to come, shall be , "like to the sun", and moon, to the stars and planets, and lightnings, and lilies, and to the lamp of the sanctuary.
And elsewhere (i) they observe, that "God in time to come, will beautify the body of "the righteous", as the beauty of the first man, when he entered into paradise, according to Is 58:11 and that the soul, whilst in its dignity, shall be sustained with the superior light, and be clothed with it; and when it shall enter into the body hereafter, it shall enter with that light; and then shall the body shine, , "as the brightness of the firmament": as is said in Dan 12:3. And a little after (k) it is said, that when.
"the soul goes out, the body is left, which shall be there built again, , "as the light of the sun", and as the brightness of the firmament.
Who hath ears to hear, let him hear; and seriously consider of the several things said in this parable, concerning the wheat and tares, the righteous and the wicked, as being matters of the greatest moment and importance,
(h) Vajikra Rabba, fol. 170. 1. Siphre apud. Ceseph. Misna in Maimon. Hilch. Teshuba, c. 9. (i) Midrash haunealam apud Zohar in Gen. fol. 69. 1. (k) lb. fol. 70. 1. Vid. Midrash Tillim. in Psal. xi. apud Galatin. de Arcan. Cathol. ver. 1. 12. c. 6. p. 712.
Robert Jamieson, A. R. Fausset and David Brown
13:43 Then shall the righteous shine forth as the sun in the kingdom of their Father--as if they had been under a cloud during the present association with ungodly pretenders to their character, and claimants of their privileges, and obstructors of their course.
Who hath ears to hear, let him hear--(See Mk 4:9).
Fifth and Sixth Parables or Third Pair: THE HIDDEN TREASURE and THE PEARL OF GREAT PRICE (Mt 13:44-46).
The subject of this last pair, as of the two former, is the same, but also under a slight diversity of aspect: namely--
THE PRICELESS VALUE OF THE BLESSINGS OF THE KINGDOM. And while the one parable represents the Kingdom as "found without seeking," the other holds forth the Kingdom as "sought and found."
The Hidden Treasure (Mt 13:44).
13:4413:44: Դարձեալ՝ նմա՛ն է արքայութիւն երկնից գանձի՛ ծածկելոյ յագարակի, զոր գտեալ մարդոյ՝ թաքո՛յց. եւ ՚ի խնդութենէ անտի՛ երթայ վաճառէ զամենայն ինչ զոր ունի, եւ գնէ՛ զագարակն զայն[254]։ [254] Ոմանք. Երթեալ վաճառէ զամենայն ինչ զոր ունէր։
44 «Դարձեալ՝ երկնքի արքայութիւնը նման է արտի մէջ թաքցուած գանձի, որ մի մարդ, գտնելով, նորից թաքցնում է. եւ ուրախութիւնից գնում վաճառում է իր ամբողջ ունեցածը եւ այդ արտը գնում է:
44 «Դարձեալ երկնքի թագաւորութիւնը արտի մէջ պահուած գանձի մը նման է, որ մարդ մը գտնելով՝ կը ծածկէ եւ ուրախութենէն կ’երթայ բոլոր ունեցածը կը ծախէ ու այն արտը կը գնէ»։
Դարձեալ նման է արքայութիւն երկնից գանձի ծածկելոյ յագարակի, զոր գտեալ մարդոյ` թագոյց. եւ ի խնդութենէ անտի երթայ վաճառէ զամենայն ինչ զոր ունի, եւ գնէ զագարակն զայն:

13:44: Դարձեալ՝ նմա՛ն է արքայութիւն երկնից գանձի՛ ծածկելոյ յագարակի, զոր գտեալ մարդոյ՝ թաքո՛յց. եւ ՚ի խնդութենէ անտի՛ երթայ վաճառէ զամենայն ինչ զոր ունի, եւ գնէ՛ զագարակն զայն[254]։
[254] Ոմանք. Երթեալ վաճառէ զամենայն ինչ զոր ունէր։
44 «Դարձեալ՝ երկնքի արքայութիւնը նման է արտի մէջ թաքցուած գանձի, որ մի մարդ, գտնելով, նորից թաքցնում է. եւ ուրախութիւնից գնում վաճառում է իր ամբողջ ունեցածը եւ այդ արտը գնում է:
44 «Դարձեալ երկնքի թագաւորութիւնը արտի մէջ պահուած գանձի մը նման է, որ մարդ մը գտնելով՝ կը ծածկէ եւ ուրախութենէն կ’երթայ բոլոր ունեցածը կը ծախէ ու այն արտը կը գնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
13:4444: Еще подобно Царство Небесное сокровищу, скрытому на поле, которое, найдя, человек утаил, и от радости о нем идет и продает всё, что имеет, и покупает поле то.
13:44  ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν θησαυρῶ κεκρυμμένῳ ἐν τῶ ἀγρῶ, ὃν εὑρὼν ἄνθρωπος ἔκρυψεν, καὶ ἀπὸ τῆς χαρᾶς αὐτοῦ ὑπάγει καὶ πωλεῖ πάντα ὅσα ἔχει καὶ ἀγοράζει τὸν ἀγρὸν ἐκεῖνον.
13:44. Ὁμοία (Along-belonged) ἐστὶν (it-be) ἡ (the-one) βασιλεία (a-ruling-of) τῶν (of-the-ones) οὐρανῶν (of-skies) θησαυρῷ (unto-an-en-placing) κεκρυμμένῳ (unto-having-had-come-to-be-concealed) ἐν (in) τῷ (unto-the-one) ἀγρῷ, (unto-a-field) ὃν (to-which) εὑρὼν (having-had-found,"ἄνθρωπος (a-mankind,"ἔκρυψεν, (it-concealed,"καὶ (and) ἀπὸ (off) τῆς (of-the-one) χαρᾶς (of-a-joy) αὐτοῦ (of-it) ὑπάγει (it-leadeth-under) καὶ (and) πωλεῖ (it-trafficketh-unto) ὅσα ( to-which-a-which ) ἔχει (it-holdeth) καὶ (and) ἀγοράζει (it-gathereth-to) τὸν (to-the-one) ἀγρὸν (to-a-field) ἐκεῖνον. (to-the-one-thither)
13:44. simile est regnum caelorum thesauro abscondito in agro quem qui invenit homo abscondit et prae gaudio illius vadit et vendit universa quae habet et emit agrum illumThe kingdom of heaven is like unto a treasure hidden in a field. Which a man having found, hid it, and for joy thereof goeth, and selleth all that he hath, and buyeth that field.
44. The kingdom of heaven is like unto a treasure hidden in the field; which a man found, and hid; and in his joy he goeth and selleth all that he hath, and buyeth that field.
13:44. The kingdom of heaven is like a treasure hidden in a field. When a man finds it, he hides it, and, because of his joy, he goes and sells everything that he has, and he buys that field.
13:44. Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.
Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field:

44: Еще подобно Царство Небесное сокровищу, скрытому на поле, которое, найдя, человек утаил, и от радости о нем идет и продает всё, что имеет, и покупает поле то.
13:44  ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν θησαυρῶ κεκρυμμένῳ ἐν τῶ ἀγρῶ, ὃν εὑρὼν ἄνθρωπος ἔκρυψεν, καὶ ἀπὸ τῆς χαρᾶς αὐτοῦ ὑπάγει καὶ πωλεῖ πάντα ὅσα ἔχει καὶ ἀγοράζει τὸν ἀγρὸν ἐκεῖνον.
13:44. simile est regnum caelorum thesauro abscondito in agro quem qui invenit homo abscondit et prae gaudio illius vadit et vendit universa quae habet et emit agrum illum
The kingdom of heaven is like unto a treasure hidden in a field. Which a man having found, hid it, and for joy thereof goeth, and selleth all that he hath, and buyeth that field.
13:44. The kingdom of heaven is like a treasure hidden in a field. When a man finds it, he hides it, and, because of his joy, he goes and sells everything that he has, and he buys that field.
13:44. Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
44 Перевод точный, но недостаточно грамматический, потому что можно догадываться больше по смыслу, что «которое» относится к сокровищу, а не к ближайшему слову «поле». То же и о «нем». В 44 стихе выводится человек, который без намерения и труда находит сокрытое в земле на чужом поле сокровище. Эта и следующая притча раскрывают больше природу учения о «царстве», чем указывают на его распространение, как в предшествующих притчах. Евангельские вести о царстве так привлекательны, что человек отдает все, что имеет, чтобы их услышать. Притча о сокровище, сокрытом в поле, встречается только у Матфея.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
44 Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. 45 Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: 46 Who, when he had found one pearl of great price, went and sold all that he had, and bought it. 47 Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: 48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. 49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, 50 And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth. 51 Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord. 52 Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is a householder, which bringeth forth out of his treasure things new and old.

We have four short parables in these verses.

I. That of the treasure hid in the field. Hitherto he had compared the kingdom of heaven to small things, because its beginning was small; but, lest any should thence take occasion to think meanly of it, in this parable and the next he represents it as of great value in itself, and of great advantage to those who embrace it, and are willing to come up to its terms; it is here likened to a treasure hid in the field, which, if we will, we may make our own.

1. Jesus Christ is the true Treasure; in him there is an abundance of all that which is rich and useful, and will be a portion for us: all fulness (Col. i. 19; John i. 16): treasures of wisdom and knowledge (Col. ii. 3), of righteousness, grace, and peace; these are laid up for us in Christ; and, if we have an interest in him, it is all our own.

2. The gospel is the field in which this treasure is hid: it is hid in the word of the gospel, both the Old-Testament and the New-Testament gospel. In gospel ordinances it is hid as the milk in the breast, the marrow in the bone, the manna in the dew, the water in the well (Isa. xii. 3), the honey in the honey-comb. It is hid, not in a garden enclosed, or a spring shut up, but in a field, an open field; whoever will, let him come, and search the scriptures; let him dig in this field (Prov. ii. 4); and whatever royal mines we find, they are all our own, if we take the right course.

3. It is a great thing to discover the treasure hid in this field, and the unspeakable value of it. The reason why so many slight the gospel, and will not be at the expense, and run the hazard, of entertaining it, is because they look only upon the surface of the field, and judge by that, and so see no excellency in the Christian institutes above those of the philosophers; nay, the richest mines are often in grounds that appear most barren; and therefore they will not so much as bid for the field, much less come up to the price. What is thy beloved more than another beloved? What is the Bible more than other good books? The gospel of Christ more than Plato's philosophy, or Confucius's morals: but those who have searched the scriptures, so as in them to find Christ and eternal life (John v. 39), have discovered such a treasure in this field as makes it infinitely more valuable.

4. Those who discern this treasure in the field, and value it aright, will never be easy till they have made it their own upon any terms. He that has found this treasure, hides it, which denotes a holy jealousy, lest we come short (Heb. iv. 1), looking diligently (Heb. xii. 15), lest Satan come between us and it. He rejoices in it, though as yet the bargain be not made; he is glad there is such a bargain to be had, and that he is in a fair way to have an interest in Christ; that the matter is in treaty: their hearts may rejoice, who are yet but seeking the Lord, Ps. cv. 3. He resolves to buy this field: they who embrace gospel offers, upon gospel terms, buy this field; they make it their own, for the sake of the unseen treasure in it. It is Christ in the gospel that we are to have an eye to; we need not go up to heaven, but Christ in the word is nigh us. And so intent he is upon it, that he sells all to buy this field: they who would have saving benefit by Christ, must be willing to part with all, that they may make it sure to themselves; must count every thing but loss, that they may win Christ, and be found in him.

II. That of the pearl of price (v. 45, 46), which is to the same purport with the former, of the treasure. The dream is thus doubled, for the thing is certain.

Note, 1. All the children of men are busy, seeking goodly pearls: one would be rich, another would be honourable, another would be learned; but the most are imposed upon, and take up with counterfeits for pearls.

2. Jesus Christ is a Pearl of great price, a Jewel of inestimable value, which will make those who have it rich, truly rich, rich toward God; in having him, we have enough to make us happy here and for ever.

3. A true Christian is a spiritual merchant, that seeks and finds this pearl of price; that does not take up with any thing short of an interest in Christ, and, as one that is resolved to be spiritually rich, trades high: He went and bought that pearl; did not only bid for it, but purchased it. What will it avail us to know Christ, if we do not know him as ours, made to us wisdom? 1 Cor. i. 30.

4. Those who would have a saving interest in Christ, must be willing to part with all for him, leave all to follow him. Whatever stands in opposition to Christ, or in competition with him for our love and service, we must cheerfully quit it, though ever so dear to us. A man may buy gold too dear, but not this pearl of price.

III. That of the net cast into the sea, v. 47-49.

1. Here is the parable itself. Where note, (1.) The world is a vast sea, and the children of men are things creeping innumerable, both small and great, in that sea, Ps. civ. 25. Men in their natural state are like the fishes of the sea that have no ruler over them, Hab. i. 14. (2.) The preaching of the gospel is the casting of a net into this sea, to catch something out of it, for his glory who has the sovereignty of the sea. Ministers are fishers of men, employed in casting and drawing this net; and then they speed, when at Christ's word they let down the net; otherwise, they toil and catch nothing. (3.) This net gathers of every kind, as large dragnets do. In the visible church there is a deal of trash and rubbish, dirt and weeds and vermin, as well as fish. (4.) There is a time coming when this net will be full, and drawn to the shore; a set time when the gospel shall have fulfilled that for which it was sent, and we are sure it shall not return void, Isa. lv. 10, 11. The net is now filling; sometimes it fills faster than at other times, but still it fills, and will be drawn to shore, when the mystery of God shall be finished. (5.) When the net is full and drawn to the shore, there shall be a separation between the good and bad that were gathered in it. Hypocrites and true Christians shall then be parted; the good shall be gathered into vessels, as valuable, and therefore to be carefully kept, but the bad shall be cast away, as vile and unprofitable; and miserable is the condition of those who are cast away in that day. While the net is in the sea, it is not known what is in it, the fishermen themselves cannot distinguish; but they carefully draw it, and all that is in it, to the shore, for the sake of the good that is in it. Such is God's care for the visible church, and such should ministers' concern be for those under their charge, though they are mixed.

2. Here is the explanation of the latter part of the parable, the former is obvious and plain enough: we see gathered in the visible church, some of every kind: but the latter part refers to that which is yet to come, and is therefore more particularly explained, v. 49, 50. So shall it be at the end of the world; then, and not till then, will the dividing, discovering day be. We must not look for the net full of all good fish; the vessels will be so, but in the net they are mixed. See here, (1.) The distinguishing of the wicked from the righteous. The angels of heaven shall come forth to do that which the angels of the churches could never do; they shall sever the wicked from among the just; and we need not ask how they will distinguish them when they have both their commission and their instructions from him that knows all men, and particularly knows them that are his, and them that are not, and we may be sure there shall be no mistake or blunder either way. (2.) The doom of the wicked when they are thus severed. They shall be cast into the furnace, Note, Everlasting misery and sorrow will certainly be the portion of those who live among sanctified ones, but themselves die unsanctified. This is the same with what we had before, v. 42. Note, Christ himself preached often of hell-torments, as the everlasting punishment of hypocrites; and it is good for us to be often reminded of this awakening, quickening truth.

IV. Here is the parable of the good householder, which is intended to rivet all the rest.

1. The occasion of it was the good proficiency which the disciples had made in learning, and their profiting by this sermon in particular. (1.) He asked them, Have ye understood all these things? Intimating, that if they had not, he was ready to explain what they did not understand. Note, It is the will of Christ, that all those who read and hear the word should understand it; for otherwise how should they get good by it? It is therefore good for us, when we have read or heard the word, to examine ourselves, or to be examined, whether we have understood it or not. It is no disparagement to the disciples of Christ to be catechised. Christ invites us to seek to him for instruction, and ministers should proffer their service to those who have any good question to ask concerning what they have heard. (2.) They answered him, Yea, Lord: and we have reason to believe they said true, because, when they did not understand, they asked for an explication, v. 36. And the exposition of that parable was a key to the rest. Note, The right understanding of one good sermon, will very much help us to understand another; for good truths mutually explain and illustrate one another; and knowledge is easy to him that understandeth.

2. The scope of the parable itself was to give his approbation and commendation of their proficiency. Note, Christ is ready to encourage willing learners in his school, though they are but weak; and to say, Well done, well said.

(1.) He commends them as scribes instructed unto the kingdom of heaven. They were now learning that they might teach, and the teachers among the Jews were the scribes. Ezra, who prepared his heart to teach in Israel, is called a ready scribe, Ezra vii. 6, 10. Now a skilful, faithful minister of the gospel is a scribe too; but for distinction, he is called a scribe instructed unto the kingdom of heaven, well versed in the things of the gospel, and well able to teach those things. Note, [1.] Those who are to instruct others, have need to be well instructed themselves. If the priest's lips must keep knowledge, his head must first have knowledge. [2.] The instruction of a gospel minister must be in the kingdom of heaven, that is it about which his business lies. A man may be a great philosopher and politician, and yet if not instructed to the kingdom of heaven, he will make but a bad minister.

(2.) He compares them to a good householder, who brings forth out of his treasure things new and old; fruits of last year's growth and this year's gathering, abundance and variety, for the entertainment of his friends, Cant. vii. 13. See here, [1.] What should be a minister's furniture, a treasure of things new and old. Those who have so many and various occasions, have need to stock themselves well in their gathering days with truths new and old, out of the Old Testament and out of the new; with ancient and modern improvements, that the man of God may be thoroughly furnished, 2 Tim. iii. 16, 17. Old experiences, and new observations, all have their use; and we must not content ourselves with old discoveries, but must be adding new. Live and learn. [2.] What use he should make of this furniture; he should bring forth: laying up is in order to laying out, for the benefit of others. Sic vox non vobis--You are to lay up, but not for yourselves. Many are full, but they have no vent (Job xxxii. 19); have a talent, but they bury it; such are unprofitable servants; Christ himself received that he might give; so must we, and we shall have more. In bringing forth, things new and old do best together; old truths, but new methods and expressions, especially new affections.
Adam Clarke: Commentary on the Bible - 1831
13:44: The kingdom of heaven is like unto treasure hid in a field - Θησαυρω κεκρυμμενω, to a hidden treasure. We are not to imagine that the treasure here mentioned, and to which the Gospel salvation is likened, means a pot or chest of money hidden in the field, but rather a gold or silver mine, which he who found out could not get at, or work, without turning up the field, and for this purpose he bought it. Mr. Wakefield's observation is very just: "There is no sense in the purchase of a field for a pot of money, which he might have carried away with him very readily, and as honestly, too, as by overreaching the owner by an unjust purchase."
He hideth - i.e. he kept secret, told the discovery to no person, till he had bought the field. From this view of the subject, the translation of this verse, given above, will appear proper - a hidden treasure, when applied to a rich mine, is more proper than a treasure hid, which applies better to a pot of money deposited there, which I suppose was our translators' opinion; and kept secret, or concealed, will apply better to the subject of his discovery till he made the purchase, than hideth, for which there could be no occasion, when the pot was already hidden, and the place known only to himself.
Our Lord's meaning seems to be this: - The kingdom of heaven - the salvation provided by the Gospel - is like a treasure - something of inestimable worth - hidden in a field; it is a rich mine, the veins of which run in all directions in the sacred Scriptures; therefore, the field must be dug up, the records of salvation diligently and carefully turned over, and searched. Which, when a man hath found - when a sinner is convinced that the promise of life eternal is to him, he kept secret - pondered the matter deeply in his heart; he examines the preciousness of the treasure, and counts the cost of purchase; for joy thereof - finding that this salvation is just what his needy soul requires, and what will make him presently and eternally happy, went and sold all that he had - renounces his sins, abandons his evil companions, and relinquishes all hope of salvation through his own righteousness; and purchased that field - not merely bought the book for the sake of the salvation it described, but, by the blood of the covenant, buys gold tried in the fire, white raiment, etc.; in a word, pardon and purity, which he receives from God for the sake of Jesus. We should consider the salvation of God,
1. As our only treasure, and value it above all the riches in the world.
2. Search for it in the Scriptures, till we fully understand its worth and excellence.
3. Deeply ponder it in the secret of our souls.
4. Part with all we have in order to get it.
5. Place our whole joy and felicity in it; and
6. Be always convinced that it must be bought, and that no price is accepted for it but the blood of the covenant; the sufferings and death of our only Lord and Savior Jesus Christ.
Albert Barnes: Notes on the Bible - 1834
13:44: The kingdom of heaven - The gospel. The new dispensation. The offer of eternal life. See the notes at Mat 3:2. The Saviour in this parable compares that kingdom to treasure hid in a field; that is, to money concealed; or more likely to a mine of silver or gold that was unknown to the owner of the field.
He hideth - That is, he conceals the fact that he has found it; he does not tell of it. With a view of obtaining this, Jesus says that a man would go and sell his property and buy the field. The conduct of the man would be dishonest. It would be his duty to inform the owner of the field of the discovery. He would be really endeavoring to gain property belonging to another at far less than its real value, and the principle of real integrity would require him to inform the owner of the discovery. But Christ does not intend to vindicate his conduct. He merely states the way in which people do "actually" manage to obtain wealth. He states a case where a man would actually "sacrifice his property," and practice diligence and watchfulness to obtain the wealth which he had discovered. The point of the parable lies in his "earnestness," his anxiety, his care, and his actually obtaining it. The gospel is more valuable than such a treasure, Psa 19:10; Pro 3:13-15. It is hidden from most people. When a person sees it and hears it, it is his duty to sacrifice all that hinders his obtaining it, and to seek it with the earnestness with which other people seek for gold. The truth often lies buried: it is like rich veins of ore in the sacred Scriptures; it must be searched out with diligence, and its discovery will repay a man for all his sacrifices, Luk 14:33; Phi 3:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:44: like: Mat 6:21; Pro 2:2-5, Pro 16:16, Pro 17:16, Pro 18:1; Joh 6:35; Rom 15:4; Co1 2:9, Co1 2:10; Col 2:3, Col 3:3, Col 3:4, Col 3:16
for joy: Mat 19:21, Mat 19:27, Mat 19:29; Luk 14:33, Luk 18:23, Luk 18:24, Luk 19:6-8; Act 2:44-47, Act 4:32-35; Phi 3:7-9; Heb 10:34, Heb 11:24-26
buyeth: Pro 23:23; Isa 55:1; Rev 3:18
Geneva 1599
13:44 (7) Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.
(7) Few men understand how great the riches of the kingdom of heaven are, and that no man can be a partaker of them but he that redeems them with the loss of all his goods.
John Gill
13:44 Again the kingdom of heaven is like unto treasure,.... By which is meant, not eternal life, the incorruptible inheritance, riches of glory, treasure in heaven; nor Christ, in whom are hid all the treasures of wisdom and knowledge, and all the riches of grace and glory; but the Gospel, which is a treasure consisting of rich truths, comparable to gold, silver, and precious stones; of the most valuable blessings, and of exceeding great, and precious promises; and reveals the riches of God, of Christ, and of the other world; and is a treasure unsearchable, solid, satisfying, and lasting: this is said to bid in a field. The Gospel was in some measure hid, under the former dispensation, from the Old Testament saints; and for a long time was hid from the Gentile world; and is entirely hid from them that are lost, who are blinded by the god of this world; and even from the elect of God themselves, before conversion: this is sometimes said to be hid in God, in his thoughts, counsels, and purposes, and in the covenant of his grace; and sometimes in Christ; who is the storehouse of truth, as well as of grace; and may be thought to be hid under the Mosaic economy, in the types and shadows of the ceremonial law: but here "the field" means the Scriptures, in which the Gospel lies hid; and therefore these are to be searched into for it, as men seek and search for silver and hid treasures, by digging into mines, and in the bowels of the earth:
the which when a man hath found; either with or without the use of means, purposely attended to, in order to find it; such as reading, hearing, prayer, and meditation: for sometimes the Gospel, and the spiritual saving knowledge of it, are found, and attained to, by persons accidentally, with respect to themselves, though providentially, with respect to God; when they had no desire after it, or searched for it, and thought nothing about it; though by others it is come at, in a diligent use of the above means:
he hideth; which is to be understood not in an ill sense, as the man hid his talent in a napkin, and in the earth; but in a good sense, and designs his care of it; his laying it up in his heart, that he might not lose it, and that it might not be taken away from him: anor joy thereof; for the Gospel, when rightly understood, brings good tidings of great joy, to sensible sinners,
goeth and selleth all that he hath, and buyeth the field: which is not to be interpreted literally and properly; though a man that knows the worth and value of the Bible, rather than be without one, would part with all his worldly substance for one; but figuratively, and denotes the willingness of such souls, who are led into the glory, fulness, and excellency of the word of God, the scriptures of truth, and of the immense treasure of the Gospel therein, to part with all that has been, or is dear unto them; with their sins, and self-righteousness; with their good names and characters; their worldly substance, and life itself, for the sake of the Gospel, and their profession of it: and may also design the use of all means, to gain a larger degree of light and knowledge in the Gospel. It seems by this parable, according to the Jewish laws, that not the finder of a treasure in a field, but the owner of the field, had the propriety in it; when it should seem rather, that it ought to be divided. Such that have ability and leisure, may consult a controversy in Philostratus (l), between two persons, the buyer and seller of a field; in which, after the purchase, a treasure was found, when the seller claimed it as his; urging, that had he known of it, he would never have sold him the field: the buyer, on the other hand, insisted on its being his property; alleging that all was his which was contained in the land bought by him,
(l) De Vita Apollonii, lib. 2. c. 15.
John Wesley
13:44 The three following parables are proposed, not to the multitude, but peculiarly to the apostles: the two former of them relate to those who receive the Gospel; the third, both to those who receive, and those who preach it. The kingdom of heaven is like treasure hid in a field - The kingdom of God within us is a treasure indeed, but a treasure hid from the world, and from the most wise and prudent in it. He that finds this treasure, (perhaps when he thought it far from him,) hides it deep in his heart, and gives up all other happiness for it.
Robert Jamieson, A. R. Fausset and David Brown
13:44 Again, the kingdom of heaven is like unto treasure hid in a field--no uncommon thing in unsettled and half-civilized countries, even now as well as in ancient times, when there was no other way of securing it from the rapacity of neighbors or marauders. (Jer 41:8; Job 3:21; Prov 2:4).
the which when a man hath found--that is, unexpectedly found.
he hideth, and for joy thereof--on perceiving what a treasure he had lighted on, surpassing the worth of all he possessed.
goeth and selleth all that he hath, and buyeth that field--in which case, by Jewish law, the treasure would become his own.
The Pearl of Great Price (Mt 13:45-46).
13:4513:45: Դարձեալ՝ նմա՛ն է արքայութիւն երկնից ա՛ռն վաճառականի, որ խնդրիցէ մարգարի՛տս գեղեցիկս։
45 Դարձեալ՝ երկնքի արքայութիւնը նման է մի վաճառականի, որ գեղեցիկ մարգարիտներ էր որոնում
45 «Դարձեալ երկնքի թագաւորութիւնը վաճառական մարդու մը նման է, որ գեղեցիկ մարգարիտներ կը փնտռէ.
Դարձեալ նման է արքայութիւն երկնից առն վաճառականի որ խնդրիցէ մարգարիտս գեղեցիկս:

13:45: Դարձեալ՝ նմա՛ն է արքայութիւն երկնից ա՛ռն վաճառականի, որ խնդրիցէ մարգարի՛տս գեղեցիկս։
45 Դարձեալ՝ երկնքի արքայութիւնը նման է մի վաճառականի, որ գեղեցիկ մարգարիտներ էր որոնում
45 «Դարձեալ երկնքի թագաւորութիւնը վաճառական մարդու մը նման է, որ գեղեցիկ մարգարիտներ կը փնտռէ.
zohrab-1805▾ eastern-1994▾ western am▾
13:4545: Еще подобно Царство Небесное купцу, ищущему хороших жемчужин,
13:45  πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ ἐμπόρῳ ζητοῦντι καλοὺς μαργαρίτας·
13:45. Πάλιν (Unto-furthered) ὁμοία (along-belonged) ἐστὶν (it-be) ἡ (the-one) βασιλεία (a-ruling-of) τῶν (of-the-ones) οὐρανῶν (of-skies) ἐμπόρῳ (unto-a-traverser-in) ζητοῦντι (unto-seeking-unto) καλοὺς ( to-seemly ) μαργαρίτας: (to-oyster-belongnesses)
13:45. iterum simile est regnum caelorum homini negotiatori quaerenti bonas margaritasAgain the kingdom of heaven is like to a merchant seeking good pearls.
45. Again, the kingdom of heaven is like unto a man that is a merchant seeking goodly pearls:
13:45. Again, the kingdom of heaven is like a merchant seeking good pearls.
13:45. Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls:
Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls:

45: Еще подобно Царство Небесное купцу, ищущему хороших жемчужин,
13:45  πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ ἐμπόρῳ ζητοῦντι καλοὺς μαργαρίτας·
13:45. iterum simile est regnum caelorum homini negotiatori quaerenti bonas margaritas
Again the kingdom of heaven is like to a merchant seeking good pearls.
13:45. Again, the kingdom of heaven is like a merchant seeking good pearls.
13:45. Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls:
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
45 и 46. В 45 ст. множественное число жемчужины, в 46 единств. — одна жемчужина. Купец отправляется за поисками многих жемчужин и находит их: среди них попадается одна, которая дороже всех. Иероним замечает, что здесь в других словах излагается то, о чем было сказано в предшествующей притче. Добрые жемчужины, которых ищет купец, по словам Иеронима, суть закон и пророки, а драгоценнейшая жемчужина есть знание Спасителя и таинств Его страдания и воскресения.
Adam Clarke: Commentary on the Bible - 1831
13:45: A merchant man, seeking goodly pearls - A story very like this is found in the Talmudical tract Shabbath: "Joseph, who sanctified the Sabbath, had a very rich neighbor; the Chaldeans said, All the riches of this man shall come to Joseph, who sanctifies the Sabbath. To prevent this, the rich man went and sold all that he had, and bought a pearl, and went aboard of a ship; but the wind carried the pearl away, it fell into the sea, and was swallowed by a fish. This fish was caught, and the day before the Sabbath it was brought into the market, and they proclaimed, Who wishes to buy this fish? The people said, Carry it to Joseph, the sanctifier of the Sabbath, who is accustomed to buy things of great value. They carried it to him, and he bought it, and when he cut it up he found the pearl, and sold it for thirteen pounds weight of golden denarii!" From some tradition of this kind, our Lord might have borrowed the simile in this parable.
The meaning of this parable is the same with the other; and both were spoken to impress more forcibly this great truth on the souls of the people: - eternal salvation from sin and its consequences is the supreme good of man, should be sought after above all things, and prized beyond all that God has made. Those merchants who compass sea and land for temporal gain, condemn the slothfulness of the majority of those called Christians, who, though they confess that this salvation is the most certain and the most excellent of all treasures, yet seek worldly possessions in preference to it! Alas, for him who expects to find any thing more amiable than God, more worthy to fill his heart, and more capable of making him happy!
Albert Barnes: Notes on the Bible - 1834
13:45: The kingdom of heaven is like unto a merchantman - The meaning is, that the proper seeking for salvation, or the proper conduct in reference to religion, is like the conduct of a "merchantman." In his searches he found one pearl of great value, and sold all his possessions to obtain it. So, says the Saviour, people seeking for happiness and finding the gospel - the pearl of great price - should be willing to sacrifice all other things for this. Pearls are precious stones found in the shells of oysters, chiefly in the East Indies. See the notes at Mat 7:6. They are valuable on account of their beauty and because they are rare. The value of them is greatly increased by their size. The meaning of this parable is nearly the same as the other. It is designed to represent the gospel as of more value than all other things, and to impress on us the duty of sacrificing all that we possess in order to obtain it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:45: like: Mat 16:26, Mat 22:5; Pro 3:13-18, Pro 8:10, Pro 8:11, Pro 8:18-20
seeking: Job 28:18; Psa 4:6, Psa 4:7, Psa 39:6, Psa 39:7; Ecc 2:2-12, Ecc 12:8, Ecc 12:13
John Gill
13:45 Again, the kingdom of heaven is like unto a merchant man,.... This parable may be understood of Christ's seeking, finding, and purchasing his elect: for, certain it is, that he has sought after them; which implies, that they were lost and going astray; expresses his great love to them, value for them, and desire after them; in doing which, he took much pains, and used much diligence: and certain it also is, that he finds them in redemption, and in effectual calling; and that they are to him a pearl of great price; as very precious to God, so highly esteemed of by Christ, as his portion, his inheritance, and his jewels. He has also parted with all he had for the sake of these persons; he became poor, emptied himself of everything, even gave himself a ransom for them, and so made a purchase of them, with the price of his own blood: though to this sense it may be objected, that it does not seem so agreeable, that Christ should be compared to a merchant man, which better suits with those that deal with him, than as he is concerned with them; nor does he seek after any other than his elect: whereas this merchant man is said to beeking goodly pearls; any pearls that were so: nor is Christ's finding his elect a chance business; nor have they any intrinsic excellency in them, to denominate them pearls, but by his grace. The more common interpretation of it is, that it designs a sensible sinner, seeking after the true way of salvation, and finding Christ, and parting with all for him: such a man is a spiritual merchant, who trades in foreign parts, and in things of worth and value; and such an one seeks after a variety of things, which at first sight seem "goodly", in order to obtain salvation by; as civility, morality, a legal righteousness, fasting, watchings, prayer, a profession of religion, and a submission to external ordinances; but at length finds Christ,
the pearl of great price: who is of an unspeakable brightness and glory, of intrinsic worth and value; who is enriching to those that possess him, and precious to them that believe; and of such a price, that no valuable consideration can be given for him: wherefore such a soul is willing to part with all for him; with sinful self, and righteous self; and with the honours, riches, and profits of this world; and buy him, his grace and righteousness, without money, and without price. Though I rather think, that in connection and agreement with the other parables, this is to be understood of such, who are seeking after knowledge in every branch of it, natural, moral, and spiritual; and so may be compared to a "merchant man, seeking goodly pearls"; and who find the Gospel, and prefer it to everything else,
Who when he had found one pearl of great price: for such who seek after wisdom and knowledge in the use of proper means, are like merchant men, that trade abroad, and for things of value; and these, under divine direction, find in the Scriptures, and through the ministry of the word, and by prayer and study, the truths of the everlasting Gospel, respecting Christ, his person, office, grace and righteousness; which are equal to, yea transcend a pearl of the highest price; for their original, coming from a far country, from heaven; for their brightness, clearness, and perspicuity; for their ornament and glory; for their firmness and solidity; for their virtue and value, to them that know the worth of them; and such will buy, but not sell them; reckon all things but loss and dung, in comparison of them; and will contend for them, and stand fast in them.
John Wesley
13:45 The kingdom of heaven - That is, one who earnestly seeks for it: in Mt 13:47 it means, the Gospel preached, which is like a net gathering of every kind: just so the Gospel, wherever it is preached, gathers at first both good and bad, who are for a season full of approbation and warm with good desires. But Christian discipline, and strong, close exhortation, begin that separation in this world, which shall be accomplished by the angels of God in the world to come.
Robert Jamieson, A. R. Fausset and David Brown
13:45 Again, the kingdom of heaven is like unto a merchantman, seeking goodly pearls.
13:4613:46: Եւ գտեալ մի պատուական մարգարիտ՝ երթեալ վաճառեա՛ց զամենայն ինչ զոր ունէր՝ եւ գնեա՛ց զայն մարգարիտ[255]։ [255] Բազումք. Զամենայն զոր ինչ ունէր։
46 եւ գտնելով մի թանկարժէք մարգարիտ՝ գնաց վաճառեց իր ամբողջ ունեցածը եւ այդ մարգարիտը գնեց:
46 Եւ պատուական մարգարիտ մը գտնելով, կ’երթայ իր բոլոր ունեցածը կը ծախէ ու զանիկա կը գնէ»։
եւ գտեալ մի պատուական մարգարիտ` երթեալ վաճառեաց զամենայն զոր ինչ ունէր, եւ գնեաց զայն [38]մարգարիտ:

13:46: Եւ գտեալ մի պատուական մարգարիտ՝ երթեալ վաճառեա՛ց զամենայն ինչ զոր ունէր՝ եւ գնեա՛ց զայն մարգարիտ[255]։
[255] Բազումք. Զամենայն զոր ինչ ունէր։
46 եւ գտնելով մի թանկարժէք մարգարիտ՝ գնաց վաճառեց իր ամբողջ ունեցածը եւ այդ մարգարիտը գնեց:
46 Եւ պատուական մարգարիտ մը գտնելով, կ’երթայ իր բոլոր ունեցածը կը ծախէ ու զանիկա կը գնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
13:4646: который, найдя одну драгоценную жемчужину, пошел и продал всё, что имел, и купил ее.
13:46  εὑρὼν δὲ ἕνα πολύτιμον μαργαρίτην ἀπελθὼν πέπρακεν πάντα ὅσα εἶχεν καὶ ἠγόρασεν αὐτόν.
13:46. εὑρὼν (having-had-found) δὲ (moreover) ἕνα (to-one) πολύτιμον (to-much-valued) μαργαρίτην (to-an-oyster-belongness) ἀπελθὼν (having-had-came-off) πέπρακεν (it-had-come-to-sell) πάντα ( to-all ) ὅσα ( to-which-a-which ) εἶχεν (it-was-holding) καὶ (and) ἠγόρασεν (it-gathered-to) αὐτόν. (to-it)
13:46. inventa autem una pretiosa margarita abiit et vendidit omnia quae habuit et emit eamWho when he had found one pearl of great price, went his way, and sold all that he had, and bought it.
46. and having found one pearl of great price, he went and sold all that he had, and bought it.
13:46. Having found one pearl of great value, he went away and sold all that he had, and he bought it.
13:46. Who, when he had found one pearl of great price, went and sold all that he had, and bought it.
Who, when he had found one pearl of great price, went and sold all that he had, and bought it:

46: который, найдя одну драгоценную жемчужину, пошел и продал всё, что имел, и купил ее.
13:46  εὑρὼν δὲ ἕνα πολύτιμον μαργαρίτην ἀπελθὼν πέπρακεν πάντα ὅσα εἶχεν καὶ ἠγόρασεν αὐτόν.
13:46. inventa autem una pretiosa margarita abiit et vendidit omnia quae habuit et emit eam
Who when he had found one pearl of great price, went his way, and sold all that he had, and bought it.
13:46. Having found one pearl of great value, he went away and sold all that he had, and he bought it.
13:46. Who, when he had found one pearl of great price, went and sold all that he had, and bought it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:46: one: Pro 2:4; Isa 33:6; Co1 3:21-23; Eph 3:8; Col 2:3; Jo1 5:11, Jo1 5:12; Rev 21:21
went: Mar 10:28-31; Luk 18:28-30; Act 20:24; Gal 6:14
Robert Jamieson, A. R. Fausset and David Brown
13:46 Who, when he had found one pearl of great price, went and sold all that he had, and bought it--The one pearl of great price, instead of being found by accident, as in the former case, is found by one whose business it is to seek for such, and who finds it just in the way of searching for such treasures. But in both cases the surpassing value of the treasure is alike recognized, and in both all is parted with for it.
The Good and Bad Fish (Mt 13:47-50).
The object of this brief parable is the same as that of the Tares and Wheat. But as its details are fewer, so its teaching is less rich and varied.
13:4713:47: Դարձեալ՝ նմա՛ն է արքայութիւն երկնից ուռկանի՛ արկելոյ ՚ի ծով՝ եւ յամենայն ազգաց ժողովելոյ[256]. [256] Օրինակ մի. Ազգաց ժողովելոց։
47 Դարձեալ՝ երկնքի արքայութիւնը նման է ծով նետուած ուռկանի, որ ամէն տեսակ բան է հաւաքել
47 Դարձեալ երկնքի թագաւորութիւնը ծովը ձգուած ուռկանի մը նման է, որ ամէն տեսակ ձուկ կը ժողվէ։
Դարձեալ նման է արքայութիւն երկնից ուռկանի արկելոյ ի ծով եւ յամենայն ազգաց ժողովելոյ:

13:47: Դարձեալ՝ նմա՛ն է արքայութիւն երկնից ուռկանի՛ արկելոյ ՚ի ծով՝ եւ յամենայն ազգաց ժողովելոյ[256].
[256] Օրինակ մի. Ազգաց ժողովելոց։
47 Դարձեալ՝ երկնքի արքայութիւնը նման է ծով նետուած ուռկանի, որ ամէն տեսակ բան է հաւաքել
47 Դարձեալ երկնքի թագաւորութիւնը ծովը ձգուած ուռկանի մը նման է, որ ամէն տեսակ ձուկ կը ժողվէ։
zohrab-1805▾ eastern-1994▾ western am▾
13:4747: Еще подобно Царство Небесное неводу, закинутому в море и захватившему рыб всякого рода,
13:47  πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν σαγήνῃ βληθείσῃ εἰς τὴν θάλασσαν καὶ ἐκ παντὸς γένους συναγαγούσῃ·
13:47. Πάλιν (Unto-furthered) ὁμοία (along-belonged) ἐστὶν (it-be) ἡ (the-one) βασιλεία (a-ruling-of) τῶν (of-the-ones) οὐρανῶν (of-skies) σαγήνῃ (unto-a-seine) βληθείσῃ (unto-having-been-casted) εἰς (into) τὴν (to-the-one) θάλασσαν (to-a-sea) καὶ (and) ἐκ (out) παντὸς (of-all) γένους (of-a-kindred) συναγαγούσῃ: (unto-having-had-led-together)
13:47. iterum simile est regnum caelorum sagenae missae in mare et ex omni genere congregantiAgain the kingdom of heaven is like to a net cast into the sea, and gathering together of all kinds of fishes.
47. Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:
13:47. Again, the kingdom of heaven is like a net cast into the sea, which gathers together all kinds of fish.
13:47. Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:
Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:

47: Еще подобно Царство Небесное неводу, закинутому в море и захватившему рыб всякого рода,
13:47  πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν σαγήνῃ βληθείσῃ εἰς τὴν θάλασσαν καὶ ἐκ παντὸς γένους συναγαγούσῃ·
13:47. iterum simile est regnum caelorum sagenae missae in mare et ex omni genere congreganti
Again the kingdom of heaven is like to a net cast into the sea, and gathering together of all kinds of fishes.
13:47. Again, the kingdom of heaven is like a net cast into the sea, which gathers together all kinds of fish.
13:47. Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
47 и 48. По мысли и форме притча есть вариант второй притчи о плевелах (ст. 30, 40–43). Рыбаки, бросающие сеть в море, едва ли суть другие лица сравнительно с теми, которые вытаскивают сеть на землю и отделяют хорошее и худое. «Хорошее» ни в каком случае не превосходная степень и не = optimos. Притча о неводе — только у Матфея.
Adam Clarke: Commentary on the Bible - 1831
13:47: Is like unto a net - A drag-net. This is the proper meaning of Σαγηνη, which the Latins translate verriculum, a sweep net; Quod in aquam jacitur ad pisces comprehendendos; imprimis, cujus usus est extrahendis iis a fundo. Martinius. "Which is cast into the water to catch fish, and the particular use of which is to drag them up from the bottom." As this is dragged along it keeps gathering all in its way, both good and bad, small and great; and, when it is brought to the shore, those which are proper for use are preserved, and those which are not are either destroyed or thrown back into the water.
By the net may be understood the preaching of the Gospel of the kingdom, which keeps drawing men into the profession of Christianity, and into the fellowship of the visible Church of Christ. By the sea may be represented that abyss of sin, error, ignorance, and wickedness in which men live, and out of which they are drawn, by the truth and Spirit of God, who cordially close in with the offers of salvation made to them in the preaching of the Gospel.
By drawing to shore, may be represented the consummation of all things, see Mat 13:49, when a proper distinction shall be made between those who served God, and those who served him not; for many shall doubtless be found who shall bear the name without the nature of Christ. By picking out the good, and throwing away the bad, Mat 13:48, is meant that separation which God shall make between false and true professors, casting the former into hell, and bringing the latter to heaven.
Instead of τα καλα the good, the Cod. Bezae, and five copies of the old Antehieronymian, or Itala version, read τα καλλιστα, the best, the very best. Every reader would naturally hope that this is not the true reading, or that it is not to be understood literally, as it seems to intimate that only the very best shall be at last saved.
It is probable that this parable also refers, in its primary meaning, to the Jewish state, and that, when Christ should come to judge and destroy them by the Roman power, the genuine followers of Christ only should escape, and the rest be overwhelmed by the general destruction. See Mat 24:30, etc.
Albert Barnes: Notes on the Bible - 1834
13:47: The kingdom of heaven is like unto a net ... - This parable does not differ in meaning from that of the tares. The gospel is compared to a net dragging along on the bottom of a lake, and collecting all - good and bad. The gospel may be expected to do the same; but in the end of the world, when the net "is drawn in," the bad will be separated from the good; the one will be cast away, and the other saved. Our Saviour never fails to keep before our minds the great truth that there is to be a day of judgment, and that there will be a separation of the good and the evil. He came to preach salvation; and it is a remarkable fact, also, that the most fearful accounts of hell and of the sufferings of the damned, in the Scriptures, are from his lips. How does this agree with the representations of those who say that all will be saved?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:47: a net: Mat 4:19; Mar 1:17; Luk 5:10
and gathered: Mat 13:26-30, Mat 22:9, Mat 22:10, Mat 25:1-4; Luk 14:21-23; Joh 15:2, Joh 15:6; Act 5:1-10; Act 8:18-22, Act 20:30; Co1 5:1-6, Co1 10:1-12, Co1 11:19; Co2 11:13-15, Co2 11:26; Co2 12:20, Co2 12:21; Gal 2:4; Ti2 3:2-5, Ti2 4:3, Ti2 4:4; Tit 1:9-11; Pe2 2:1-3, Pe2 2:13-22; Jo1 2:18, Jo1 2:19, Jo1 4:1-6; Jde 1:4, Jde 1:5; Rev 3:1, Rev 3:15-17
Geneva 1599
13:47 (8) Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:
(8) There are many in the Church who nevertheless are not of the Church, and therefore at length will be cast out: but the full and perfect cleansing of them is deferred to the last day.
John Gill
13:47 Again the kingdom of heaven is like unto a net,.... By which also is meant, the Gospel, and the ministry of it. This may be compared to a net, for its meanness in the esteem of men; being despicable, and of no account in the eyes of the world: and yet like a net, a piece of curious artifice and workmanship, being the produce of the grace of God; in which his manifold wisdom is displayed, and is what angels desire to look into: it is designed, and purposely contrived, for the gathering in of sinners to Christ, and to his churches, though by accident, it has other uses; such as troubling of the world, as the net does the waters of the sea, and drawing out the corruptions of the men of it, as that does weeds, stones, &c. and which, like a net, can do nothing of itself, unless cast; and not then neither, unless succeeded with a divine blessing:
that was cast into the sea; by "the sea" is meant the world, so called, for the storms and tempests of afflictions, and persecutions the saints meet with, and for the continual troubles that are in it; for the restlessness and instability of all things therein; for the dangers of it; and for its being the proper place and element of fishes, as the world is to the men of it. The casting of it into the sea, designs the opening of the Gospel, and the unfolding the mysteries of it, and the preaching it in all the world; and supposes persons qualified for it; such were the patriarchs and prophets under the Old Testament; and particularly Christ, John the Baptist, and the Apostles of Christ, and succeeding ministers under the New Testament; and requires art, skill, and wisdom, might and strength, industry, diligence, and patience; and which is done at a venture, whether there are fish or not; and sometimes succeeds, and sometimes not:
and gathered of every kind; the Persic version adds, "of animals"; but much more agreeably Munster's Hebrew Gospel, and the Vulgate Latin, add, "of fishes"; and so some copies read. The preaching of the Gospel, is the means of gathering souls to Christ, and into his churches; and those that are gathered into a visible Gospel church state, are of every kind, of all nations in the world; Jews and Gentiles: of all ranks and degrees of men, high and low, rich and poor, bond and free; of all sorts of sinners, and of men good and bad; some who have the truth of grace in them, and others that are only hypocrites: profess in words, and deny in works; have nothing more than a form of godliness, and name to live, and are dead.
Robert Jamieson, A. R. Fausset and David Brown
13:47 Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind--The word here rendered "net" signifies a large drag-net, which draws everything after it, suffering nothing to escape, as distinguished from a casting-net (Mk 1:16, Mk 1:18). The far-reaching efficacy of the Gospel is thus denoted. This Gospel net "gathered of every kind," meaning every variety of character.
13:4813:48: զոր՝ իբրեւ լցաւ, հանեալ ՚ի ցամաք՝ եւ նստեա՛լ ժողովեցին զբարի բարին յամանս, եւ զխոտանն ՚ի բա՛ց ընկեցին[257]։ [257] Ոսկան. Որ իբրեւ լցաւ։
48 երբ լցուել էր, այն ցամաք հանելով եւ նստելով՝ լաւերը մի առ մի հաւաքեցին ամանների մէջ, իսկ անպէտքը դուրս գցեցին
48 Երբ ուռկանը լեցուեցաւ, ցամաքը հանեցին ու նստան աղէկները ամաններու մէջ ժողվեցին եւ անշահը դուրս ձգեցին։
զոր իբրեւ լցաւ, հանեալ ի ցամաք եւ նստեալ` ժողովեցին զբարի բարին յամանս, եւ զխոտանն ի բաց ընկեցին:

13:48: զոր՝ իբրեւ լցաւ, հանեալ ՚ի ցամաք՝ եւ նստեա՛լ ժողովեցին զբարի բարին յամանս, եւ զխոտանն ՚ի բա՛ց ընկեցին[257]։
[257] Ոսկան. Որ իբրեւ լցաւ։
48 երբ լցուել էր, այն ցամաք հանելով եւ նստելով՝ լաւերը մի առ մի հաւաքեցին ամանների մէջ, իսկ անպէտքը դուրս գցեցին
48 Երբ ուռկանը լեցուեցաւ, ցամաքը հանեցին ու նստան աղէկները ամաններու մէջ ժողվեցին եւ անշահը դուրս ձգեցին։
zohrab-1805▾ eastern-1994▾ western am▾
13:4848: который, когда наполнился, вытащили на берег и, сев, хорошее собрали в сосуды, а худое выбросили вон.
13:48  ἣν ὅτε ἐπληρώθη ἀναβιβάσαντες ἐπὶ τὸν αἰγιαλὸν καὶ καθίσαντες συνέλεξαν τὰ καλὰ εἰς ἄγγη, τὰ δὲ σαπρὰ ἔξω ἔβαλον.
13:48. ἣν (to-which) ὅτε (which-also) ἐπληρώθη (it-was-en-filled," ἀναβιβάσαντες ( having-up-brought-to ) ἐπὶ (upon) τὸν (to-the-one) αἰγιαλὸν (to-a-shore) καὶ (and) καθίσαντες ( having-sat-down-to ,"συνέλεξαν (they-forthed-together) τὰ (to-the-ones) καλὰ ( to-seemly ) εἰς (into) ἄγγη, (to-receptaclelets-of) τὰ (to-the-ones) δὲ (moreover) σαπρὰ ( to-rotten ) ἔξω (out-unto-which) ἔβαλον. (they-had-casted)
13:48. quam cum impleta esset educentes et secus litus sedentes elegerunt bonos in vasa malos autem foras miseruntWhich, when it was filled, they drew out, and sitting by the shore, they chose out the good into vessels, but the bad they cast forth.
48. which, when it was filled, they drew up on the beach; and they sat down, and gathered the good into vessels, but the bad they cast away.
13:48. When it has been filled, drawing it out and sitting beside the shore, they selected the good into vessels, but the bad they threw away.
13:48. Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.
Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away:

48: который, когда наполнился, вытащили на берег и, сев, хорошее собрали в сосуды, а худое выбросили вон.
13:48  ἣν ὅτε ἐπληρώθη ἀναβιβάσαντες ἐπὶ τὸν αἰγιαλὸν καὶ καθίσαντες συνέλεξαν τὰ καλὰ εἰς ἄγγη, τὰ δὲ σαπρὰ ἔξω ἔβαλον.
13:48. quam cum impleta esset educentes et secus litus sedentes elegerunt bonos in vasa malos autem foras miserunt
Which, when it was filled, they drew out, and sitting by the shore, they chose out the good into vessels, but the bad they cast forth.
13:48. When it has been filled, drawing it out and sitting beside the shore, they selected the good into vessels, but the bad they threw away.
13:48. Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:48: and gathered: Mat 13:30, Mat 13:40-43, Mat 3:12
John Gill
13:48 Which when, it was full,.... As the Gospel, and the Gospel church state may be said to be, when all the ends of the preaching of the word are answered; when all are called by the one, and into the other, that were designed to be called; when the fulness of the Gentiles shall be brought in, and all Israel shall be saved,
They drew to the shore; which will be done, when the end of the world comes; then will an end be put to the Gospel ministry, the net will be drawn to shore; the preaching of the Gospel will cease, and no more use be made of it:
and sat down; the ministers of the word having done their work, enter into the joy of their Lord, and rest from their labours:
and gathered the good into vessels, but cast the bad away; as fishermen used to do; though this last office seems, by the application of the parable, to be what will be performed by angels; who, as many as they find to have a good work of grace wrought and finished in their souls, they will gather into Christ's barn, into the everlasting habitations, the mansions in Christ's Father's house, he is gone to prepare: but as for the bad, who shall appear to be destitute of the grace of God, and righteousness of Christ, notwithstanding their profession of religion, they shall be rejected, as good for nothing, and shall be cast into the lake which burns with fire and brimstone.
Robert Jamieson, A. R. Fausset and David Brown
13:48 Which, when it was full, they drew to shore--for the separation will not be made till the number of the elect is accomplished.
and sat down--expressing the deliberateness with which the judicial separation will at length be made.
and gathered the good into vessels, but cast the bad away--literally, "the rotten," but here meaning, "the foul" or "worthless" fish: corresponding to the "tares" of the other parable.
13:4913:49: Ա՛յնպէս եղիցի ՚ի կատարածի աշխարհիս. ելցեն հրեշտակք՝ եւ մեկնեսցե՛ն զչարս ՚ի միջոյ արդարոց,
49 Այնպէս էլ կը լինի այս աշխարհի վախճանին: Հրեշտակները կ’ելնեն եւ չարերին արդարների միջից կը բաժանեն
49 Այսպէս պիտի ըլլայ աշխարհիս վերջը։ Հրեշտակները պիտի ելլեն ու արդարներուն մէջէն չարերը պիտի զատեն.
Այնպէս եղիցի ի կատարածի աշխարհիս. ելցեն հրեշտակք եւ մեկնեսցեն զչարս ի միջոյ արդարոց:

13:49: Ա՛յնպէս եղիցի ՚ի կատարածի աշխարհիս. ելցեն հրեշտակք՝ եւ մեկնեսցե՛ն զչարս ՚ի միջոյ արդարոց,
49 Այնպէս էլ կը լինի այս աշխարհի վախճանին: Հրեշտակները կ’ելնեն եւ չարերին արդարների միջից կը բաժանեն
49 Այսպէս պիտի ըլլայ աշխարհիս վերջը։ Հրեշտակները պիտի ելլեն ու արդարներուն մէջէն չարերը պիտի զատեն.
zohrab-1805▾ eastern-1994▾ western am▾
13:4949: Так будет при кончине века: изыдут Ангелы, и отделят злых из среды праведных,
13:49  οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος· ἐξελεύσονται οἱ ἄγγελοι καὶ ἀφοριοῦσιν τοὺς πονηροὺς ἐκ μέσου τῶν δικαίων
13:49. οὕτως (Unto-the-one-this) ἔσται ( it-shall-be ) ἐν (in) τῇ (unto-the-one) συντελείᾳ (unto-a-finishing-together-of) τοῦ (of-the-one) αἰῶνος: (of-an-age) ἐξελεύσονται ( they-shall-come-out ,"οἱ (the-ones) ἄγγελοι (messengers,"καὶ (and) ἀφοριοῦσιν (they-shall-bound-off-to) τοὺς (to-the-ones) πονηροὺς ( to-en-necessitated ) ἐκ (out) μέσου (of-middle) τῶν (of-the-ones) δικαίων ( of-course-belonged ,"
13:49. sic erit in consummatione saeculi exibunt angeli et separabunt malos de medio iustorumSo shall it be at the end of the world. The angels shall go out, and shall separate the wicked from among the just.
49. So shall it be in the end of the world: the angels shall come forth, and sever the wicked from among the righteous,
13:49. So shall it be at the consummation of the age. The Angels shall go forth and separate the bad from the midst of the just.
13:49. So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just,
So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just:

49: Так будет при кончине века: изыдут Ангелы, и отделят злых из среды праведных,
13:49  οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος· ἐξελεύσονται οἱ ἄγγελοι καὶ ἀφοριοῦσιν τοὺς πονηροὺς ἐκ μέσου τῶν δικαίων
13:49. sic erit in consummatione saeculi exibunt angeli et separabunt malos de medio iustorum
So shall it be at the end of the world. The angels shall go out, and shall separate the wicked from among the just.
13:49. So shall it be at the consummation of the age. The Angels shall go forth and separate the bad from the midst of the just.
13:49. So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
49 и 50. Грамматически и в греческом, и в русском переводах слово «их» относится к слову праведных; но по смыслу следует относить «их», конечно, к злым. Только третья притча второго ряда отчасти объяснена.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:49: the angels: Mat 13:39, Mat 24:31
and sever: Mat 22:12-14, Mat 25:5-12, Mat 25:19-33; Th2 1:7-10; Rev 20:12-15
John Gill
13:49 So shall it be at the end of the world,.... As the fisherman, when he has drawn his net to shore, picks out the good fish, and puts them into proper vessels, and casts the dead, putrid, and useless fish away; so, at the close of time, in the last day,
the angels shall come forth out of heaven, from the presence of God and Christ, and by his orders, as the judge of all the earth,
and sever the wicked from the just; with whom they have had not only civil conversation, but have been joined in a Gospel church state; but now these ungodly shall not stand in judgment with them; nor these sinners, these hypocrites, in the congregation of the righteous: the one will be set at Christ's right hand, the other at his left; the one will go into life eternal, and the other into everlasting punishment; and their separation from one another will be for ever.
Robert Jamieson, A. R. Fausset and David Brown
13:49 So shall it be at the end of the world, &c.--(See on Mt 13:42). We have said that each of these two parables holds forth the same truth under a slight diversity of aspect. What is that diversity? First, the bad, in the former parable, are represented as vile seed sown among the wheat by the enemy of souls; in the latter, as foul fish drawn forth out of the great sea of human beings by the Gospel net itself. Both are important truths--that the Gospel draws within its pale, and into the communion of the visible Church, multitudes who are Christians only in name; and that the injury thus done to the Church on earth is to be traced to the wicked one. But further, while the former parable gives chief prominence to the present mixture of good and bad, in the latter, the prominence is given to the future separation of the two classes.
13:5013:50: եւ արկցեն զնոսա ՚ի հնո՛ց հրոյն. ա՛նդ եղիցի լա՛լ եւ կրճել ատամանց։
50 ու կը գցեն նրանց բոցավառ հնոցի մէջ. այնտեղ կը լինի լաց եւ ատամների կրճտում»:
50 Եւ պիտի ձգեն զանոնք կրակի հնոցին մէջ, հոն պիտի ըլլայ լալ ու ակռաներ կրճտել»։
եւ արկցեն զնոսա ի հնոց հրոյն. անդ եղիցի լալ եւ կրճել ատամանց:

13:50: եւ արկցեն զնոսա ՚ի հնո՛ց հրոյն. ա՛նդ եղիցի լա՛լ եւ կրճել ատամանց։
50 ու կը գցեն նրանց բոցավառ հնոցի մէջ. այնտեղ կը լինի լաց եւ ատամների կրճտում»:
50 Եւ պիտի ձգեն զանոնք կրակի հնոցին մէջ, հոն պիտի ըլլայ լալ ու ակռաներ կրճտել»։
zohrab-1805▾ eastern-1994▾ western am▾
13:5050: и ввергнут их в печь огненную: там будет плач и скрежет зубов.
13:50  καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
13:50. καὶ (and) βαλοῦσιν (they-shall-cast) αὐτοὺς (to-them) εἰς (into) τὴν (to-the-one) κάμινον (to-a-furnace) τοῦ (of-the-one) πυρός: (of-a-fire) ἐκεῖ (thither) ἔσται ( it-shall-be ) ὁ (the-one) κλαυθμὸς (a-sobbing-of) καὶ (and) ὁ (the-one) βρυγμὸς (a-grating-of) τῶν (of-the-ones) ὀδόντων. (of-teeth)
13:50. et mittent eos in caminum ignis ibi erit fletus et stridor dentiumAnd shall cast them into the furnace of fire: there shall be weeping and gnashing of teeth.
50. and shall cast them into the furnace of fire: there shall be the weeping and gnashing of teeth.
13:50. And they shall cast them into the furnace of fire, where there will be weeping and gnashing of teeth.
13:50. And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.
And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth:

50: и ввергнут их в печь огненную: там будет плач и скрежет зубов.
13:50  καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
13:50. et mittent eos in caminum ignis ibi erit fletus et stridor dentium
And shall cast them into the furnace of fire: there shall be weeping and gnashing of teeth.
13:50. And they shall cast them into the furnace of fire, where there will be weeping and gnashing of teeth.
13:50. And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:50: Into the furnace of fire - See the note on Mat 8:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:50: cast: Mat 13:42
wailing: Mat 24:50, Mat 24:51; Luk 13:27, Luk 13:28; Rev 14:10, Rev 14:11, Rev 16:10, Rev 16:11
John Gill
13:50 And shall cast them into the furnace of fire,.... See Gill on Mt 13:42
13:5113:51: Ասէ ցնոսա Յիսուս. Իմացարո՞ւք զայս ամենայն։ Ասե՛ն ցնա. Այո՛ Տէր։
51 Յիսուս իր աշակերտներին ասաց. «Այս բոլորը իմացա՞ք»: Նրան ասացին՝ այո՛, Տէ՛ր
51 Ըսաւ անոնց Յիսուս. «Հասկցա՞ք այս ամէն բաները»։ Ըսին անոր. «Այո՛, Տէ՛ր»։
Ասէ ցնոսա Յիսուս. Իմացարո՞ւք զայս ամենայն: Ասեն ցնա. Այո, Տէր:

13:51: Ասէ ցնոսա Յիսուս. Իմացարո՞ւք զայս ամենայն։ Ասե՛ն ցնա. Այո՛ Տէր։
51 Յիսուս իր աշակերտներին ասաց. «Այս բոլորը իմացա՞ք»: Նրան ասացին՝ այո՛, Տէ՛ր
51 Ըսաւ անոնց Յիսուս. «Հասկցա՞ք այս ամէն բաները»։ Ըսին անոր. «Այո՛, Տէ՛ր»։
zohrab-1805▾ eastern-1994▾ western am▾
13:5151: И спросил их Иисус: поняли ли вы всё это? Они говорят Ему: так, Господи!
13:51  συνήκατε ταῦτα πάντα; λέγουσιν αὐτῶ, ναί.
13:51. Συνήκατε (Ye-sent-together) ταῦτα (to-the-ones-these) πάντα ; ( to-all ?"λέγουσιν (They-fortheth) αὐτῷ (unto-it,"Ναί. (Yea)
13:51. intellexistis haec omnia dicunt ei etiamHave ye understood all these things? They say to him: Yes.
51. Have ye understood all these things? They say unto him, Yea.
13:51. Have you understood all these things?” They say to him, “Yes.”
13:51. Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord.
Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord:

51: И спросил их Иисус: поняли ли вы всё это? Они говорят Ему: так, Господи!
13:51  συνήκατε ταῦτα πάντα; λέγουσιν αὐτῶ, ναί.
13:51. intellexistis haec omnia dicunt ei etiam
Have ye understood all these things? They say to him: Yes.
13:51. Have you understood all these things?” They say to him, “Yes.”
13:51. Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
51 Остальные притчи Иисус Христос также готов был объяснить ученикам. Но они их понимали если не совершенно, то правильно.
Adam Clarke: Commentary on the Bible - 1831
13:51: Have ye understood all these things? - Divine truths must not be lightly passed over. - Our Lord's question here shows them to be matters of the utmost weight and importance; and that they should be considered again and again, till they be thoroughly understood.
Albert Barnes: Notes on the Bible - 1834
13:51: Jesus kindly asked them whether they had understood these things. If not, he was still willing to teach them. He enjoined on them their duty to make a proper use of this knowledge by speaking another parable.
Every scribe which is instructed unto the kingdom of heaven - That is, every man that is acquainted with the gospel or with the truth. As the disciples had said that they had understood the truth, he says that it should not be unemployed. They should bring it forth in due time, like a householder bringing out of his treasury, or place of deposit, what had been laid up there at any time, as it was needed.
Bringeth forth - As occasion demands; as sickness, or calamity, or the wants of his family, or the poor require.
Treasure - The word "treasure" here means a place of deposit, not for money merely, but for anything necessary for the comfort of a family. It is the same as "treasury" or a place of "deposit."
New and old - Things lately acquired, or things that had been laid up for a long time. So, said Christ, you, my disciples, are to be. The truth, new or old, which you have gained, keep it not laid up and hid, but bring it forth, in due season and on proper occasions, to benefit others. Every preacher should be properly instructed. Christ for three years gave instructions to the apostles; and they who preach should be able to understand the gospel, to defend it, and to communicate it to others. Human learning alone is indeed of no value to a minister; but all learning that will enable a man better to understand the Bible and communicate its truths is valuable, and should, if possible, be gained. A minister should be like the father of a family - distributing to the church as it needs; and out of his treasures bringing forth truth to confirm the feeble, to enlighten the ignorant, and to recover and guide those who are in danger of straying away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:51: Have: Mat 13:11, Mat 13:19, Mat 15:17, Mat 16:11, Mat 24:15; Mar 4:34, Mar 7:18, Mar 8:17, Mar 8:18; Luk 9:44, Luk 9:45; Act 8:30, Act 8:31; Jo1 5:20
Geneva 1599
13:51 (9) Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord.
(9) They ought to be diligent, who have to be wise not only for themselves, but who have to dispense the wisdom of God to others.
John Gill
13:51 Jesus saith unto them,.... This is left out in the Vulgate Latin, and Ethiopic versions, and in Munster's Hebrew Gospel, and in some Greek exemplars; though it is necessary to the connection and sense of the words:
have ye understood all these things? All the parables Christ had delivered, besides those he had given a particular explanation of; as of the mustard seed, and leaven, of the treasure hid in the field, the pearl of great price, and the net cast into the sea: Christ's putting this question to the disciples, shows that the things delivered, had some difficulty in them; that they were of moment and importance to be understood; and how concerned he was, that they should understand them; and how ready he was to communicate the knowledge of them, which he knew would be useful to them in their after ministrations:
they say unto him, yea, Lord. This answer, which was truly and faithfully made, is a proof of their close and strict attention to the words of Christ; the quickness of their understandings, at that time, being in a very special manner opened and illuminated by Christ; and which he knew, when he put the question to them; but was willing to have it owned and expressed by themselves, that he might have the opportunity of saying what follows.
Robert Jamieson, A. R. Fausset and David Brown
13:51 Jesus saith unto them--that is, to the Twelve. He had spoken the first four in the hearing of the mixed multitude: the last three He reserved till, on the dismissal of the mixed audience, He and the Twelve were alone (Mt 13:36, &c.).
Have ye understood all these things? They say unto him, Yea, Lord.
13:5213:52: Եւ նա ասէ ցնոսա. Վասն այսորիկ ամենայն դպիր աշակերտեալ արքայութեան երկնից, նմա՛ն է առն տանուտեառն՝ որ հանէ ՚ի գանձէ իւրմէ զնո՛ր եւ զհին։ եկ
52 Եւ Յիսուս նրանց ասաց. «Դրա համար երկնքի արքայութեանն աշակերտած ամէն օրէնսգէտ նման է տանուտէր մարդու, որ իր գանձից հանում է նորը եւ հինը»:
52 Անիկա ըսաւ անոնց. «Անոր համար ամէն դպիր որ երկնքի թագաւորութեան աշակերտ եղած է, նման է տանտէր մարդու մը որ իր գանձէն նոր ու հին բաներ կը հանէ»։
Եւ նա ասէ ցնոսա. Վասն այսորիկ ամենայն դպիր աշակերտեալ արքայութեան երկնից նման է առն տանուտեառն, որ հանէ ի գանձէ իւրմէ զնոր եւ զհին:

13:52: Եւ նա ասէ ցնոսա. Վասն այսորիկ ամենայն դպիր աշակերտեալ արքայութեան երկնից, նմա՛ն է առն տանուտեառն՝ որ հանէ ՚ի գանձէ իւրմէ զնո՛ր եւ զհին։ եկ
52 Եւ Յիսուս նրանց ասաց. «Դրա համար երկնքի արքայութեանն աշակերտած ամէն օրէնսգէտ նման է տանուտէր մարդու, որ իր գանձից հանում է նորը եւ հինը»:
52 Անիկա ըսաւ անոնց. «Անոր համար ամէն դպիր որ երկնքի թագաւորութեան աշակերտ եղած է, նման է տանտէր մարդու մը որ իր գանձէն նոր ու հին բաներ կը հանէ»։
zohrab-1805▾ eastern-1994▾ western am▾
13:5252: Он же сказал им: поэтому всякий книжник, наученный Царству Небесному, подобен хозяину, который выносит из сокровищницы своей новое и старое.
13:52  ὁ δὲ εἶπεν αὐτοῖς, διὰ τοῦτο πᾶς γραμματεὺς μαθητευθεὶς τῇ βασιλείᾳ τῶν οὐρανῶν ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδεσπότῃ ὅστις ἐκβάλλει ἐκ τοῦ θησαυροῦ αὐτοῦ καινὰ καὶ παλαιά.
13:52. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Διὰ (Through) τοῦτο (to-the-one-this) πᾶς (all) γραμματεὺς (a-letterer-of) μαθητευθεὶς (having-been-learnered-of) τῇ (unto-the-one) βασιλείᾳ (unto-a-ruling-of) τῶν (of-the-ones) οὐρανῶν (of-skies) ὅμοιός (along-belonged) ἐστιν (it-be) ἀνθρώπῳ (unto-a-mankind) οἰκοδεσπότῃ (unto-a-house-master) ὅστις (which-a-one) ἐκβάλλει (it-casteth-out) ἐκ (out) τοῦ (of-the-one) θησαυροῦ (of-an-en-placing) αὐτοῦ (of-it) καινὰ ( to-fresh ) καὶ (and) παλαιά . ( to-past-belonged )
13:52. ait illis ideo omnis scriba doctus in regno caelorum similis est homini patri familias qui profert de thesauro suo nova et veteraHe said unto them: Therefore every scribe instructed in the kingdom of heaven, is like to a man that is a householder, who bringeth forth out of his treasure new things and old.
52. And he said unto them, Therefore every scribe who hath been made a disciple to the kingdom of heaven is like unto a man that is a householder, which bringeth forth out of his treasure things new and old.
13:52. He said to them, “Therefore, every scribe well-taught about the kingdom of heaven, is like a man, the father of a family, who offers from his storehouse both the new and the old.”
13:52. Then said he unto them, Therefore every scribe [which is] instructed unto the kingdom of heaven is like unto a man [that is] an householder, which bringeth forth out of his treasure [things] new and old.
Then said he unto them, Therefore every scribe [which is] instructed unto the kingdom of heaven is like unto a man [that is] an householder, which bringeth forth out of his treasure [things] new and old:

52: Он же сказал им: поэтому всякий книжник, наученный Царству Небесному, подобен хозяину, который выносит из сокровищницы своей новое и старое.
13:52  ὁ δὲ εἶπεν αὐτοῖς, διὰ τοῦτο πᾶς γραμματεὺς μαθητευθεὶς τῇ βασιλείᾳ τῶν οὐρανῶν ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδεσπότῃ ὅστις ἐκβάλλει ἐκ τοῦ θησαυροῦ αὐτοῦ καινὰ καὶ παλαιά.
13:52. ait illis ideo omnis scriba doctus in regno caelorum similis est homini patri familias qui profert de thesauro suo nova et vetera
He said unto them: Therefore every scribe instructed in the kingdom of heaven, is like to a man that is a householder, who bringeth forth out of his treasure new things and old.
13:52. He said to them, “Therefore, every scribe well-taught about the kingdom of heaven, is like a man, the father of a family, who offers from his storehouse both the new and the old.”
13:52. Then said he unto them, Therefore every scribe [which is] instructed unto the kingdom of heaven is like unto a man [that is] an householder, which bringeth forth out of his treasure [things] new and old.
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
52 Слово поэтому (dia touto) одни относят к предыдущему учению в притчах вообще: так как Я вам сказал, как следует понимать притчи, то вы должны знать, что всякий книжник и проч. Другие относят dia touto к предшествующему вопросу Спасителя: «потому Я спросил, что каждый книжник» и т. д. По Августину, dia touto относится только к притче о сокровище (ст. 44), Но всего естественнее с большинством толкователей относить dia touto к непосредственно предшествующему ответу учеников. Смысл всей этой речи может быть, понятнее из следующего перифраза. Так как вы говорите, что вы поняли все это, то поэтому Я сообщу вам, что не Я только один, но и всякий человек, который усвоил себе истины Царства Небесного, может уподобляться своему хозяину, т. е. Мне, и пользоваться для объяснения новых истин и старым и новым. Эта мысль поясняется образом, где духовный хозяин, т. е. духовный учитель, сравнивается с обыкновенным хозяином, который, когда бывает нужно, берет в своей кладовой и старые и новые вещи, и употребляет их по мере надобности. В притчах Христа можно различать новое и старое. Старое — это те образы, которыми Он пользовался, всем знакомые, сеятель, семя, плевелы, сокровище, жемчужины и проч.; но (по Гольцману) здесь нельзя разуметь Ветхого Завета. Новое принадлежало Ему, — это новые нравственные истины, разъясненные в притчах, — и было пока понятно только ученикам, Он указывает здесь, поэтому, просто на новый метод Своего учения, который должен быть усвоен и всяким книжником, наученным Царству Небесному, строить новое на основании старого, всем хорошо понятного и известного.
Adam Clarke: Commentary on the Bible - 1831
13:52: Every scribe - Minister of Christ: who is instructed - taught of God; in the kingdom of heaven - in the mysteries of the Gospel of Christ: out of his treasury - his granary or store-house; things new and old - a Jewish phrase for great plenty. A small degree of knowledge is not sufficient for a preacher of the Gospel. The sacred writings should be his treasure, and he should properly understand them. His knowledge does not consist in being furnished with a great variety of human learning, (though of this he should acquire as much as he can); but his knowledge consists in being well instructed in the things concerning the kingdom of heaven, and the art of conducting men thither. Again, it is not enough for a man to have these advantages in possession: he must bring them forth, and distribute them abroad. A good pastor will not, like a miser, keep these things to himself to please his fancy; nor, like a merchant, traffic with them, to enrich himself; but, like a bountiful father or householder, distribute them with a liberal through judicious hand, for the comfort and support of the whole heavenly family.
A preacher whose mind is well stored with Divine truths, and who has a sound judgment, will suit his discourses to the circumstances and states of his hearers. He who preaches the same sermon to every congregation, gives the fullest proof that, however well he may speak, he is not a scribe who is instructed in the kingdom of heaven. Some have thought that old and new things here, which imply the produce of the past and the produce of the present year, may also refer to the old and new covenants - a proper knowledge of the Old Testament Scriptures, and of the doctrines of Christ as contained in the New. No man can properly understand the Old Testament but through the medium of the New, nor can the New be so forcibly or successfully applied to the conscience of a sinner as through the medium of the Old. The law is still a schoolmaster to lead men to Christ - by it is the knowledge of sin, and, without it, there can be no conviction - where it ends, the Gospel begins, as by the Gospel alone is salvation from sin. See the whole of the comment on the Pentateuch.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:52: scribe: Mat 23:34; Ezr 7:6, Ezr 7:10, Ezr 7:21; Luk 11:49; Co2 3:4-6; Col 1:7; Ti1 3:6, Ti1 3:15, Ti1 3:16; Ti2 3:16, Ti2 3:17; Tit 1:9, Tit 2:6, Tit 2:7
which: Mat 12:35; Pro 10:20, Pro 10:21, Pro 11:30, Pro 15:7, Pro 16:20-24, Pro 18:4, Pro 22:17, Pro 22:18; Ecc 12:9-11; Co2 4:5-7, Co2 6:10; Eph 3:4, Eph 3:8; Col 3:16
things: Sol 7:13; Joh 13:34; Jo1 2:7, Jo1 2:8
John Gill
13:52 Then said he unto them,.... Since the disciples had such a clear understanding of the above parables, and were by them, and by other things, so well furnished to preach the mysteries of the kingdom of heaven to others, Christ stirs them up by the following parable, to a diligent exercise of their gifts, and to a large, free, and cheerful communication of their knowledge to others,
Therefore every Scribe; meaning not legal ones, Scribes in the law of Moses, a sort of letter men, often mentioned by the evangelists, and the same with the lawyers, who were conversant with the letter of the law, and only understood that; as for the kingdom of heaven, they were so far from being instructed unto it, that they shut it up, and would neither go in themselves, nor suffer others; but evangelical Scribes are here meant, see Mt 23:34 the preachers of the everlasting Gospel, now everyone of these,
which is instructed unto the kingdom of heaven, as each of them be more or less; that is, understands the nature of the Gospel church state, the discipline, laws, and rules of Christ's house, the doctrines of the Gospel, the way and things pertaining to the kingdom of heaven; as Christ and his righteousness, and the regenerating and sanctifying grace of the Spirit: such an one,
is like unto a man that is an householder; that has an household or family under his care, as the ministers of the Gospel have, and which is the church of God; called the household of God, the household of faith, a spiritual house, and a family; consisting of fathers, young men, and children; of which indeed Christ is properly the householder and master, but Gospel ministers are deputies and stewards under him, and under him preside over the household, and have the government of it, provide food for it, and protect and defend it; all which require large gifts and abilities, great love and affection, both to Christ and his people; much wisdom, prudence, and knowledge; and great faithfulness and integrity, courage and firmness of mind,
Which bringeth forth out of his treasure, things new and old: by "his treasure" is meant, either Christ, who is the great treasury and storehouse of grace and truth; from whence his ministers receive all their gifts, grace, light, and knowledge; or the word of God, the Scriptures of truth, by which the men of God are thoroughly furnished for every good work; or the treasure of the Gospel, which is put into their earthen vessels, into their own hearts, and that stock of Gospel knowledge and experience they are blessed with; a large competency of which is necessary to these householders since they are to give out, not niggardly, but largely, and plentifully, and in great variety. The Syriac version reads it, , "out of his treasures", and so may include them all. "Things new and old": not the new Gospel and the old law, for the law is not old, nor the Gospel new; the Gospel is much older than the law, being hid of God, and ordained before the world was, to our glory; and was even promulgated, long before the law was on Mount Sinai: nor things out of the Old and New Testament, for the New Testament was not yet in being; though it is right, and is the business of Gospel preachers, to bring forth such truths and doctrines, as are contained in both: rather truths that are old in themselves, but newly discovered to them, may be intended, and every new acquisition of knowledge and experience, added to the former stock and fund: the phrase seems to denote the plenty and variety of Gospel provisions, which the ministers of it are to bring forth, suited to the various cases of such who are under their care. The allusion is either to a good provider for his family, who lays up stores for them of all sorts, and upon proper occasions brings them forth for their relief; or to the people under the law, bringing their offerings out of the fruits, both of the old and new year; concerning which, take the following rule (m),
"All offerings, both of the congregation and of a private person, came from the land (of Israel), and without the land, , "from the new and from the old" (i.e. from the new and old stock, the increase of the new and old year), except the sheaf of the first fruits, and the two wave loaves; for they come only from the new, and from the land of Israel.
The place where fruits of any kind were laid up, was called a treasure; hence it is said (n), the palm tree has its fallen fruits, which they do not bring "into the treasure"; and it produces dates, which they put into the treasure: perhaps some reference is had to Song 7:13 where mention is made of fruits new and old, and which the Jewish writers (o) interpret of the words of the Scribes, and of the words of the law; the fruits "new", are the words and sayings of the Scribes, their doctrines and decisions; and the "old", are the words of the law; and one that was well versed in both these; was with them a well instructed Scribe. Unless the allusion should rather be thought to be to old and new wine, see Lk 5:37, it being usual to call a wine cellar a "treasure" (p), in which all sorts of wine were kept; and a well instructed Scribe is full of matter, and, like Elihu, his belly is as wine that has no vent and is ready to burst like new bottles, Job 32:19 and, like Jeremy, he is weary of forbearing, and cannot stay, Jer 20:9 and, like David, his heart indites a good matter, and his tongue is as the pen of a ready writer, Ps 45:1.
(m) Misn. Parah, c. 2. sect. 1. (n) Bemidbar Rabba, sect. 3. fol. 180. 3. (o) Targum in Cant. vii. 13. T. Bab. Erubim, fol. 21. 2. & Gloss. in ib. (p) Bemidbar Rabba, sect. 2. fol. 178. 2.
John Wesley
13:52 Every scribe instructed unto the kingdom of heaven - That is, every duly prepared preacher of the Gospel has a treasure of Divine knowledge, out of which he is able to bring forth all sorts of instructions. The word treasure signifies any collection of things whatsoever, and the places where such collections are kept.
Robert Jamieson, A. R. Fausset and David Brown
13:52 Then said he unto them, Therefore--or as we should say, "Well, then."
every scribe--or Christian teacher: here so called from that well-known class among the Jews. (See Mt 23:34).
which is instructed unto the kingdom of heaven--himself taught in the mysteries of the Gospel which he has to teach to others.
is like unto a man that is an householder which bringeth forth--"turneth" or "dealeth out."
out of his treasure--his store of divine truth.
things new and old--old truths in ever new forms, aspects, applications, and with ever new illustrations.
13:5313:53: Եւ եղեւ իբրեւ կատարեաց Յիսուս զառակս զայսոսիկ՝ փոխեցա՛ւ անտի։
53 Երբ Յիսուս այս առակները վերջացրեց, այնտեղից մեկնեց
53 Երբ Յիսուս այս առակները լրացուց, անկէ մեկնեցաւ.
Եւ եղեւ իբրեւ կատարեաց Յիսուս զառակս զայսոսիկ, փոխեցաւ անտի:

13:53: Եւ եղեւ իբրեւ կատարեաց Յիսուս զառակս զայսոսիկ՝ փոխեցա՛ւ անտի։
53 Երբ Յիսուս այս առակները վերջացրեց, այնտեղից մեկնեց
53 Երբ Յիսուս այս առակները լրացուց, անկէ մեկնեցաւ.
zohrab-1805▾ eastern-1994▾ western am▾
13:5353: И, когда окончил Иисус притчи сии, пошел оттуда.
13:53  καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ ἰησοῦς τὰς παραβολὰς ταύτας, μετῆρεν ἐκεῖθεν.
13:53. Καὶ (And) ἐγένετο ( it-had-became ) ὅτε (which-also) ἐτέλεσεν (it-finished-unto,"ὁ (the-one) Ἰησοῦς (an-Iesous,"τὰς (to-the-ones) παραβολὰς (to-castings-beside) ταύτας, (to-the-ones-these,"μετῆρεν (it-lifted-with) ἐκεῖθεν. (thither-from)
13:53. et factum est cum consummasset Iesus parabolas istas transiit indeAnd it came to pass: when Jesus had finished these parables, he passed from thence.
53. And it came to pass, when Jesus had finished these parables, he departed thence.
13:53. And it happened that, when Jesus had completed these parables, he went away from there.
13:53. And it came to pass, [that] when Jesus had finished these parables, he departed thence.
And it came to pass, [that] when Jesus had finished these parables, he departed thence:

53: И, когда окончил Иисус притчи сии, пошел оттуда.
13:53  καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ ἰησοῦς τὰς παραβολὰς ταύτας, μετῆρεν ἐκεῖθεν.
13:53. et factum est cum consummasset Iesus parabolas istas transiit inde
And it came to pass: when Jesus had finished these parables, he passed from thence.
13:53. And it happened that, when Jesus had completed these parables, he went away from there.
13:53. And it came to pass, [that] when Jesus had finished these parables, he departed thence.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
53 (Мк VI:1). Из следующего стиха видно, что Иисус Христос пошел в Свое отечество: под этим словом разумеют Назарет. Так Златоуст и многие другие. Дальнейший рассказ у Матфея и Марка сходен с рассказом Лк IV:16–30, но многочисленные подробности, сообщаемые Лукой, у двух первых евангелистов опущены. Евангелист, как замечает Августин, не ведет здесь своего рассказа в последовательном порядке. Тождественность рассказов Матфея и Марка с Лк IV:16–30 одними отрицается, другими признается; в последнем случае говорят, что точная хронологическая последовательность соблюдена только у Луки. Разобраться, в каком порядке следовали действительные события, здесь крайне трудно. За приточной речью у Марка рассказывается о путешествии на восточный берег озера и об исцелении дочери Иаира. Но Матфей уже рассказал об этом в VIII и IX, главе, опускает теперь рассказ об этих событиях и продолжает с Мк VI:1–6.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
53 And it came to pass, that when Jesus had finished these parables, he departed thence. 54 And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works? 55 Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? 56 And his sisters, are they not all with us? Whence then hath this man all these things? 57 And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house. 58 And he did not many mighty works there because of their unbelief.

We have here Christ in his own country. He went about doing good, yet left not any place till he had finished his testimony there at that time. His own countrymen had rejected him once, yet he came to them again. Note, Christ does not take refusers at their first word, but repeats his offers to those who have often repulsed them. In this, as in other things, Christ was like his brethren; he had a natural affection to his own country; Patriam quisque amat, non quia pulchram, sed quia suam--Every one loves his country, not because it is beautiful, but because it is his own. Seneca. His treatment this time was much the same as before, scornful and spiteful. Observe,

I. How they expressed their contempt of him. When he taught them in their synagogue, they were astonished; not that they were taken with his preaching, or admired his doctrine in itself, but only that it should be his; looking upon him as unlikely to be such a teacher. Two things they upbraided him with.

1. His want of academical education. They owned that he had wisdom, and did mighty works; but the question was, Whence he had them: for they knew that he was not brought up at the feet of the rabbin: he had never been at the university, nor taken his degree, nor was called of men, Rabbi, Rabbi. Note, Mean and prejudiced spirits are apt to judge of men by their education, and to enquire more into their rise than into their reasons. "Whence has this man these mighty works? Did he come honestly by them? Has he not been studying the black art?" Thus they turned that against him which was really for him; for if they had not been wilfully blind, they must have concluded him to be divinely assisted and commissioned, who without the help of education gave such proofs of extraordinary wisdom and power.

2. The meanness and poverty of his relations, v. 55, 56.

(1.) They upbraid him with his father. Is not this the carpenter's son? Yes, it is true he was reputed so: and what harm in that? No disparagement to him to be the son of an honest tradesman. They remember not (though they might have known it) that this carpenter was of the house of David (Luke i. 27), a son of David (ch. i. 20); though a carpenter, yet a person of honour. Those who are willing to pick quarrels will overlook that which is worthy and deserving, and fasten upon that only which seems mean. Some sordid spirits regard no branch, no not the Branch from the stem of Jesse (Isa. xi. 1), if it be not the top branch.

(2.) They upbraid him with his mother; and what quarrel have they with her? Why, truly, his mother is called Mary, and that was a very common name, and they all knew her, and knew her to be an ordinary person; she was called Mary, not Queen Mary, nor Lady Mary, nor so much as Mistress Mary, but plain Mary; and this is turned to his reproach, as if men had nothing to be valued by but foreign extraction, noble birth, or splendid titles; poor things to measure worth by.

(3.) They upbraid him with his brethren, whose names they knew, and had them ready enough to serve this turn; James, and Joses, and Simon, and Judas, good men but poor men, and therefore despised; and Christ for their sakes. These brethren, it is probable, were Joseph's children by a former wife; or whatever their relation was to him, they seem to have been brought up with him in the same family. And therefore of the calling of three of these, who were of the twelve, to that honour (James, Simon, and Jude, the same with Thaddeus), we read not particularly, because they needed not such an express call into acquaintance with Christ who had been the companions of his youth.

(4.) His sisters too are all with us; they should therefore have loved him and respected him the more, because he was one of themselves, but therefore they despised him. They were offended in him: they stumbled at these stumbling-stones, for he was set for a sign that should be spoken against, Luke ii. 34; Isa. viii. 14.

II. See how he resented this contempt, v. 57, 58.

1. It did not trouble his heart. It appears he was not much concerned at it; he despised the shame, Heb. xii. 2. Instead of aggravating the affront, or expressing an offence at it, or returning such an answer to their foolish suggestions as they deserved, he mildly imputes it to the common humour of the children of men, to undervalue excellences that are cheap, and common, and home-bred. It is usually so. A prophet is not without honour, save in his own country. Note, (1.) Prophets should have honour paid them, and commonly have; men of God are great men, and men of honour, and challenge respect. It is strange indeed if prophets have not honour. (2.) Notwithstanding this, they are commonly least regarded and reverenced in their own country, nay, and sometimes are most envied. Familiarity breeds contempt.

2. It did for the present (to speak with reverence), in effect, tie his hands: He did not many mighty works there, because of their unbelief. Note, Unbelief is the great obstruction to Christ's favours. All things are in general possible to God (ch. xix. 26), but then it is to him that believes as to the particulars, Mark ix. 23. The gospel is the power of God unto salvation, but then it is to every one that believes, Rom. i. 16. So that if mighty works be not wrought in us, it is not for want of power or grace in Christ, but for want of faith in us. By grace ye are saved, and that is a mighty work, but it is through faith, Eph. ii. 8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:53: he: Mar 4:33-35
John Gill
13:53 And it came to pass that, when Jesus had finished these parables,.... Which he spoke both to the multitude from the ship, and to his disciples in the house,
he departed thence; from the house in which he was, and the city of Capernaum, where he had some time been.
John Wesley
13:53 He departed thence - He crossed the lake from Capernaum: and came once more into his own country - Nazareth: but with no better success than he had had there before.
Robert Jamieson, A. R. Fausset and David Brown
13:53 HOW JESUS WAS REGARDED BY HIS RELATIVES. ( = Mk 6:1-6; Lk 4:16-30). (Mt 13:53-58)
And it came to pass, that, when Jesus had finished these parables, he departed thence.
13:5413:54: Եւ եկեալ ՚ի գաւառ իւր՝ ուսուցանէ՛ր զնոսա ՚ի ժողովրդեանն նոցա. մինչեւ զարմանա՛լ նոցա՝ եւ ասել. Սմա՝ ուստի՞ իցէ այս իմաստութիւն եւ զօրութիւնք[258]։ [258] Ոմանք. Եւ զօրութիւն։
54 Եւ գալով իր գաւառը՝ նրանց ուսուցանում էր իրենց ժողովարանում, այնպէս որ նրանք զարմանում ու ասում էին. «Սրան որտեղի՞ց են այս իմաստութիւնը եւ զօրութեան գործերը
54 Եւ գնաց իր գաւառը ու անոնց կը սորվեցնէր իրենց ժողովարանին մէջ, անոնք ալ կը զարմանային ու կ’ըսէին. «Ասիկա ուրկէ՞ ունի այս իմաստութիւնը եւ հրաշքները։
եւ եկեալ ի գաւառ իւր` ուսուցանէր զնոսա ի ժողովրդեանն նոցա, մինչեւ զարմանալ նոցա եւ ասել. Սմա ուստի՞ իցէ այս իմաստութիւն եւ զօրութիւնք:

13:54: Եւ եկեալ ՚ի գաւառ իւր՝ ուսուցանէ՛ր զնոսա ՚ի ժողովրդեանն նոցա. մինչեւ զարմանա՛լ նոցա՝ եւ ասել. Սմա՝ ուստի՞ իցէ այս իմաստութիւն եւ զօրութիւնք[258]։
[258] Ոմանք. Եւ զօրութիւն։
54 Եւ գալով իր գաւառը՝ նրանց ուսուցանում էր իրենց ժողովարանում, այնպէս որ նրանք զարմանում ու ասում էին. «Սրան որտեղի՞ց են այս իմաստութիւնը եւ զօրութեան գործերը
54 Եւ գնաց իր գաւառը ու անոնց կը սորվեցնէր իրենց ժողովարանին մէջ, անոնք ալ կը զարմանային ու կ’ըսէին. «Ասիկա ուրկէ՞ ունի այս իմաստութիւնը եւ հրաշքները։
zohrab-1805▾ eastern-1994▾ western am▾
13:5454: И, придя в отечество Свое, учил их в синагоге их, так что они изумлялись и говорили: откуда у Него такая премудрость и силы?
13:54  καὶ ἐλθὼν εἰς τὴν πατρίδα αὐτοῦ ἐδίδασκεν αὐτοὺς ἐν τῇ συναγωγῇ αὐτῶν, ὥστε ἐκπλήσσεσθαι αὐτοὺς καὶ λέγειν, πόθεν τούτῳ ἡ σοφία αὕτη καὶ αἱ δυνάμεις;
13:54. καὶ (And) ἐλθὼν (having-had-came) εἰς (into) τὴν (to-the-one) πατρίδα (to-a-fathering) αὐτοῦ (of-it) ἐδίδασκεν (it-was-teaching) αὐτοὺς (to-them) ἐν (in) τῇ (unto-the-one) συναγωγῇ (unto-a-leading-together) αὐτῶν, (of-them,"ὥστε (as-also) ἐκπλήσσεσθαι (to-be-smitten-out) αὐτοὺς (to-them) καὶ (and) λέγειν (to-forth,"Πόθεν (Whither-from) τούτῳ (unto-the-one-this) ἡ (the-one) σοφία (a-wisdoming-unto) αὕτη (the-one-this) καὶ (and) αἱ (the-ones) δυνάμεις; (abilities?"
13:54. et veniens in patriam suam docebat eos in synagogis eorum ita ut mirarentur et dicerent unde huic sapientia haec et virtutesAnd coming into his own country, he taught them in their synagogues, so that they wondered and said: How came this man by this wisdom and miracles?
54. And coming into his own country he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works?
13:54. And arriving in his own country, he taught them in their synagogues, so much so that they wondered and said: “How can such wisdom and power be with this one?
13:54. And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this [man] this wisdom, and [these] mighty works?
And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this [man] this wisdom, and [these] mighty works:

54: И, придя в отечество Свое, учил их в синагоге их, так что они изумлялись и говорили: откуда у Него такая премудрость и силы?
13:54  καὶ ἐλθὼν εἰς τὴν πατρίδα αὐτοῦ ἐδίδασκεν αὐτοὺς ἐν τῇ συναγωγῇ αὐτῶν, ὥστε ἐκπλήσσεσθαι αὐτοὺς καὶ λέγειν, πόθεν τούτῳ ἡ σοφία αὕτη καὶ αἱ δυνάμεις;
13:54. et veniens in patriam suam docebat eos in synagogis eorum ita ut mirarentur et dicerent unde huic sapientia haec et virtutes
And coming into his own country, he taught them in their synagogues, so that they wondered and said: How came this man by this wisdom and miracles?
13:54. And arriving in his own country, he taught them in their synagogues, so much so that they wondered and said: “How can such wisdom and power be with this one?
13:54. And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this [man] this wisdom, and [these] mighty works?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:54: And when he was come into his own country - Probably Nazareth, where his parents lived, and where he had continued till his thirtieth year, though it appears he had a lodging in Peter's house at Capernaum.
They were astonished - It appears, hence, that our blessed Lord had lived in obscurity all the time above specified; for his countrymen appear not to have heard his doctrines, nor seen his miracles, until now. It is a melancholy truth, that those who should know Christ best are often the most ignorant of himself, the doctrines of his word, and the operations of his Spirit.
Albert Barnes: Notes on the Bible - 1834
13:54: Into his own country - That is, into Nazareth. Mark, who has also recorded this Mar 6:1-6, says that it took place on the Sabbath. It was common for our Saviour to speak in the synagogues. Any Jew had a fight to address the people, if called on by the minister; and our Saviour often availed himself of the right to instruct the people and declare his doctrines. See Mat 4:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:54: when: Mat 2:23; Mar 6:1, Mar 6:2; Luk 4:16-30; Joh 1:11
he taught: Psa 22:22, Psa 40:9, Psa 40:10; Act 13:46, Act 28:17-29
they were: Joh 7:15, Joh 7:16; Act 4:13
Geneva 1599
13:54 (10) And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this [man] this wisdom, and [these] mighty works?
(10) Men not only sin because of ignorance, but also knowingly and willingly they lay stumbling blocks in their own ways, that when God calls them, they may not obey, and so most plainly destroy and cast away themselves.
John Gill
13:54 And when he was come into his own country,.... Not where he was born, Bethlehem, for it is never observed, that he went thither; but where he was educated, and where his parents and near relations, according to the flesh, lived; who had been some little time ago seeking for him, and desirous of speaking with him, even Nazareth:
he taught them in their synagogue, it being the sabbath day; see Mk 6:1. The Vulgate Latin, and all the Eastern versions, the Syriac, Arabic, Persic, and Ethiopic, and Munster's Hebrew Gospel read, "in their synagogues"; but as Nazareth was so mean and obscure a place, it is not likely that there should be in it more synagogues than one; and of no more do we read in Lk 4:16 where an account is given of Christ's preaching in this place before this time,
Insomuch that they were astonished; at the doctrines he taught, which were new and unheard of to them; and were delivered in such a graceful manner, and with so much power and authority; and also at the miracles he wrought, in confirmation of what he delivered; and said,
whence hath this man this wisdom and these mighty works? They knew his education, how that he had not been put to school, had never learned letters of men, or received any instructions from their learned doctors; and therefore could not imagine, how he came by such sublime and divine knowledge, and by what power he performed such wonderful things; looking upon him to be a mere man, and a very mean, and contemptible one: not knowing that he was the wisdom of God, and the power of God; which had they been acquainted with, there would have been no room, nor reason, for such questions.
John Wesley
13:54 Whence hath HE - Many texts are not understood, for want of knowing the proper emphasis; and others are utterly misunderstood, by placing the emphasis wrong. To prevent this in some measure, the emphatical words are here printed in capital letters. Mk 6:1; Lk 4:16, Lk 4:22.
Robert Jamieson, A. R. Fausset and David Brown
13:54 And when he was come into his own country--that is, Nazareth; as is plain from Mk 6:1. See on Jn 4:43, where also the same phrase occurs. This, according to the majority of Harmonists, was the second of two visits which our Lord paid to Nazareth during His public ministry; but in our view it was His first and only visit to it. See on Mt 4:13; and for the reasons, see Lk 4:16-30.
Whence hath this man this wisdom, and these mighty works?--"these miracles." These surely are not like the questions of people who had asked precisely the same questions before, who from astonishment had proceeded to rage, and in their rage had hurried Him out of the synagogue, and away to the brow of the hill whereon their city was built, to thrust Him down headlong, and who had been foiled even in that object by His passing through the midst of them, and going His way. But see on Lk 4:16, &c.
13:5513:55: Ո՞չ սա՛ է հիւսանն որդի. ո՞չ մայր սորա կոչի Մարիա՛մ, եւ եղբարք սորա Յա՛կովբոս՝ եւ Յովսէ՛ս՝ եւ Սի՛մովն՝ եւ Յուդա[259]. [259] Օրինակ մի. Յակովբոս եւ Յովսէփ։
55 Սա հիւսնի որդին չէ՞. սրա մայրը չէ՞, որ Մարիամ է կոչւում. եւ սրա եղբայրները՝ Յակոբոս, Յովսէս, Սիմոն եւ Յուդա
55 Ասիկա հիւսնին որդին չէ՞. ասոր մայրը Մարիամ չի՞ կոչուիր։ Ասոր եղբայրները՝ Յակոբոս եւ Յովսէս ու Սիմոն եւ Յուդա.
Ո՞չ սա է հիւսանն որդի. ո՞չ մայր սորա կոչի Մարիամ, եւ եղբարք սորա` Յակովբոս եւ [39]Յովսէս եւ Սիմովն եւ Յուդա:

13:55: Ո՞չ սա՛ է հիւսանն որդի. ո՞չ մայր սորա կոչի Մարիա՛մ, եւ եղբարք սորա Յա՛կովբոս՝ եւ Յովսէ՛ս՝ եւ Սի՛մովն՝ եւ Յուդա[259].
[259] Օրինակ մի. Յակովբոս եւ Յովսէփ։
55 Սա հիւսնի որդին չէ՞. սրա մայրը չէ՞, որ Մարիամ է կոչւում. եւ սրա եղբայրները՝ Յակոբոս, Յովսէս, Սիմոն եւ Յուդա
55 Ասիկա հիւսնին որդին չէ՞. ասոր մայրը Մարիամ չի՞ կոչուիր։ Ասոր եղբայրները՝ Յակոբոս եւ Յովսէս ու Սիմոն եւ Յուդա.
zohrab-1805▾ eastern-1994▾ western am▾
13:5555: не плотников ли Он сын? не Его ли Мать называется Мария, и братья Его Иаков и Иосий, и Симон, и Иуда?
13:55  οὐχ οὖτός ἐστιν ὁ τοῦ τέκτονος υἱός; οὐχ ἡ μήτηρ αὐτοῦ λέγεται μαριὰμ καὶ οἱ ἀδελφοὶ αὐτοῦ ἰάκωβος καὶ ἰωσὴφ καὶ σίμων καὶ ἰούδας;
13:55. οὐχ (Not) οὗτός (the-one-this) ἐστιν (it-be) ὁ (the-one) τοῦ (of-the-one) τέκτονος (of-a-producer) υἱός; (a-son?"οὐχ (Not) ἡ (the-one) μήτηρ (a-mother) αὐτοῦ (of-it) λέγεται (it-be-forthed) Μαριὰμ (a-Mariam) καὶ (and) οἱ (the-ones) ἀδελφοὶ ( brethrened ) αὐτοῦ (of-it) Ἰάκωβος (an-Iakobos) καὶ (and) Ἰωσὴφ (an-Iosef) καὶ (and) Σίμων (a-Simon) καὶ (and) Ἰούδας; (an-Ioudas?"
13:55. nonne hic est fabri filius nonne mater eius dicitur Maria et fratres eius Iacobus et Ioseph et Simon et IudasIs not this the carpenter's son? Is not his mother called Mary, and his brethren James, and Joseph, and Simon, and Jude:
55. Is not this the carpenter’s son? is not his mother called Mary? and his brethren, James, and Joseph, and Simon, and Judas?
13:55. Is this not the son of a workman? Is not his mother called Mary, and his brothers, James, and Joseph, and Simon, and Jude?
13:55. Is not this the carpenter’s son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas?
Is not this the carpenter' s son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas:

55: не плотников ли Он сын? не Его ли Мать называется Мария, и братья Его Иаков и Иосий, и Симон, и Иуда?
13:55  οὐχ οὖτός ἐστιν ὁ τοῦ τέκτονος υἱός; οὐχ ἡ μήτηρ αὐτοῦ λέγεται μαριὰμ καὶ οἱ ἀδελφοὶ αὐτοῦ ἰάκωβος καὶ ἰωσὴφ καὶ σίμων καὶ ἰούδας;
13:55. nonne hic est fabri filius nonne mater eius dicitur Maria et fratres eius Iacobus et Ioseph et Simon et Iudas
Is not this the carpenter's son? Is not his mother called Mary, and his brethren James, and Joseph, and Simon, and Jude:
13:55. Is this not the son of a workman? Is not his mother called Mary, and his brothers, James, and Joseph, and Simon, and Jude?
13:55. Is not this the carpenter’s son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas?
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
55 (Мк VI:3). О братьях и сестрах Спасителя см. Ин II:12; Мк III:21; Мф XII:46 и парал.; XIII:55, 56 и парал.; Ин VII:3 сл.; 1 Кор XV:7; Деян I:14; Гал I:18, 19; Деян IX:27–28; Деян XII:17; XV:13 сл.; Гал II:9; Гал II:12; 1 Кор IX:5; Деян XXI:18. Иаков (не Алфеев и не Зеведеев) был после епископом Иерусалимской церкви, а после него третий брат его Симеон (см. Евс. Церк. Ист. III, 11). Он, по свидетельству Егизиппа у Евсевия (III, 32) пострадал при Траяне и консуле Аттике, кончив жизнь «почти тою же смертью, какую претерпел Господь», 120 лет от роду. Это было в девятый год царствования Траяна, т. е. в 107 году по Р. X. Если так, то Симеон был старше Спасителя на 11 лет. Внуки четвертого брата, Иуды, были приведены к Домициану и отпущены им. О втором брате Спасителя Иосии (так в русском переводе) ничего неизвестно, кроме одного имени, если только не принимать во внимание общих сведений о братьях Спасителя (см. о них вышеприведенные цитаты). Самое имя Иосий пишется разно: Iwshf, IwannhV, Iwsh(V), родит. IwshtoV, как у Мк VI:3. Наиболее достоверное чтение у Мф Iwshf, а у Мк IwshtoV (род. пад.). Еще менее известно из Евангелия о сестрах Спасителя. О них упоминается только в Мф XIII:56; Мк III:32; VI:3, где они не называются по имени. Между выражениями «сын плотника» (Мф) и «плотник» (Мк) нет большой разницы, и едва ли можно говорить, что первое название «более почтительно». Выражение Марка «плотник» нашло отзвук у позднейших писателей; ср. Цельс у Оригена VI:34: hn tektwn thn tecnhn. Ориген (VI:36) отрицает, что Иисус Христос называется «плотником» (tektwn) где бы то ни было в Евангелиях. Иуст. Триф. 88: ta tektonia erga hrgazeto en anqrwpoiV wn, arotra kai zuga (Христос «делал плуги и ярма, находясь среди людей»). К слову «плотника» в некоторых рукописях грибавлено «Иосифа». Правильное чтение у Марка, по-видимому, o tektwn o uioV thV MariaV.
Adam Clarke: Commentary on the Bible - 1831
13:55: Is not this the carpenter's son? - Seven copies of the old Itala have, Is not this the son of Joseph the carpenter? But it is likely our Lord, during the thirty years of his abode at Nazareth, wrought at the same trade with Joseph; and perhaps this is what is intended, Luk 2:51. He went down with them (his parents) to Nazareth, and was Subject unto them. An honest trade is no discredit to any man. He who spends his time in idleness is fit for any business in which the devil chooses to employ him.
Is not his mother - Mary, and his brethren, James, etc. - This insulting question seems to intimate that our Lord's family was a very obscure one; and that they were of small repute among their neighbors, except for their piety.
It is possible that brethren and sisters may mean here near relations, as the words are used among the Hebrews in this latitude of meaning; but I confess it does not appear to me likely. Why should the children of another family be brought in here to share a reproach which it is evident was designed for Joseph the carpenter, Mary his wife, Jesus their son, and their other children? Prejudice apart, would not any person of plain common sense suppose, from this account, that these were the children of Joseph and Mary, and the brothers and sisters of our Lord, according to the flesh? It seems odd that this should be doubted; but, through an unaccountable prejudice, Papists and Protestants are determined to maintain as a doctrine, that on which the Scriptures are totally silent, viz. the perpetual virginity of the mother of our Lord. See Mat 1:25.
Albert Barnes: Notes on the Bible - 1834
13:55: Is not this the carpenter's son? - Mark says, "Is not this the carpenter, the son of Mary?" Both these expressions would probably be used in the course of the conversation, and Matthew has recorded one and Mark the other. The expression recorded by Mark is a strong, perhaps decisive proof that he had himself worked at the business until he was 30 years of age. The people in the neighborhood would understand well the nature of his early employments. It is therefore almost certain that this had been his manner of life. A useful employment is always honorable. Idleness is the parent of mischief. Our Saviour, therefore, spent the greatest part of his life in honest, useful industry. Until the age of 30 he did not choose to enter on his great work; and it was proper before that time that he should set an example to the world of honorable though humble industry. Life is not wasted in such employments. They are appointed as the lot of man; and in the faithful discharge of duties in the relations of life, though obscure; in honest industry, however humble; in patient labor, if connected with a life of religion, we may be sure that God will approve our conduct. It was, moreover, the custom of the Jews - even those of wealth and learning - to train all their children to some "trade" or manual occupation. Thus Paul was a tent-maker. Compare Act 18:3.
This was, on the part of the Saviour, an example of great condescension and humility. It staggers the faith of many that the Son of God should labour in an occupation so obscure and lowly. The infidel sneers at the idea that "He that made the worlds" should live thirty years in humble life as a poor and unknown mechanic. Yet the same infidel will loudly praise Peter the Great of Russia because he laid aside his imperial dignity and entered the British service as a "ship-carpenter," that he might learn the art of building a navy. Was the purpose of "Peter" of more importance than that of the Son of God? If Peter, the heir to the throne of the Czars, might leave his elevated rank and descend to a humble employment, and secure by it the applause of the world, why might not the King of kings evince a similar character for an infinitely higher object?
His brethren, James ... - The fair interpretation of this passage is, that these were the sons and daughters of Joseph and Mary. The people in the neighborhood thought so, and spoke of them as such.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:55: is not this: Mat 1:18-20; Luk 1:27, Luk 2:5-7
the carpenter's: Psa 22:6; Isa 49:7, Isa 53:2, Isa 53:3; Mar 6:3; Luk 3:23, Luk 4:22; Joh 1:45, Joh 1:46, Joh 6:42; Joh 7:41, Joh 7:42, Joh 9:29
and his: Mat 12:46, Mat 12:48, Mat 27:56; Mar 15:40, Mar 15:47, Mar 16:1; Luk 24:10; Joh 19:25; Gal 1:19
John Gill
13:55 Is not this the carpenter's son?.... Meaning Joseph, who was by trade a carpenter, and whose son Jesus was supposed to be; and who very probably was now dead, which may be the reason he is not mentioned by name. The Greek word here used, signifies any mechanic, or artificer. The Syriac expresses it by a word, which signifies both a carpenter and a blacksmith; and Munster's Hebrew Gospel renders it, , "the blacksmith's son". But the generally received notion of the ancient Christians is, that he was a carpenter, and that Jesus was brought up to the same business, which lay in making ploughs and yokes (q). This also appears, from the answer the Christian schoolmaster at Antioch gave to Libanius the sophister; who being big with expectation of Julian the apostate's getting the victory, asked the schoolmaster, what he thought the carpenter's son was doing? To which, after a short pause, he replied; O sophister! the Creator of all things, whom thou callest the carpenter's son, is making a coffin for Julian; who accordingly died in a few days after (r). The Jews make mention of one Abba Joseph, "the builder", or carpenter (s); but whether the same, is not certain. What they here say, was no doubt by way of derision and contempt; and yet the same phrase is used by them of a person of great note and fame, for his wisdom and knowledge: thus speaking of a difficult point, they (t) say,
" .
"no carpenter", or smith, or a carpenter's son, can solve this: says R. Shesheth, I am neither a carpenter, nor a carpenter's son, and I can solve it.
The gloss upon it is,
"a wise man, the son of a wise man.
Is not his mother called Mary? Plain Mary, without any other title, or civil respect; a poor spinstress, that got her bread by her hand labour: the Jews say (u), she was a plaiter of women's hair, and treat her with the utmost scorn,
And his brethren; not strictly so, but either the sons of Joseph by a former wife; or Mary's, or Joseph's brothers or sisters sons, and so cousins to Christ; it being usual with the Jews to call such, and even more distant relations, brethren:
James; the son of Alphaeus, or Cleophas, one of Christ's disciples,
Mt 10:3 called the Lord's brother, Gal 1:19 and the same that wrote the epistle that bears his name:
and Joses; or Joseph, as the Vulgate Latin, and Munster's Hebrew Gospel read; and which two names are one and the same: hence, in Talmudic writings, we often read of R. Jose, who is the same with R. Joseph (w): this Joses is, by Dr. Lightfoot, conjectured to be the same with Joseph, called Barsabas, who was put in nomination for apostleship, after the death of Judas, Acts 1:23.
And Simon; or Symeon, the son of Cleophas, who is said (x) to succeed James, as bishop of Jerusalem, and to be Christ's cousin, being son of Cleophas, the brother of Joseph, the supposed father of Christ:
and Judas; the same that is called Lebbaeus, and Thaddaeus,
Mt 10:3 and the brother of James, Lk 6:16 and the same that wrote the epistle that goes by his name. The Jews ought not to have made these remarks, since many of their great doctors were of mean parentage; as R. Zachariah was a butcher's son (y), and R. Jochanan a blacksmith's son (z); hence that advice of R. Juda ben Bethira (a),
"take heed that ye do not reproach the sons of the common people, for from them comes forth the law.
(q) Justin Martyr. Dialog. cum Tryph. p. 316. (r) Tripartit. Hist. 1. 6. c. 44. (s) Shemoth Rabba, sect. 13. fol. 99. 2. (t) T. Bab. Avoda Zara, fol. 50. 2. (u) T. Bab. Sabbat. fol. 104. 2. Chagiga, fol. 4. 2. Sanhedrim, fol. 67. 1. (w) Vid. Juchasin, fol. 61. & 62. (x) Euseb. Eccl. Hist. 1. 3. c. 11. (y) Misn. Sota, c. 5. sect. 1. (z) T. Bab. Sanhedrim, fol. 96. 1. (a) Ib.
John Wesley
13:55 The carpenter's son - The Greek, word means, one that works either in wood, iron, or stone. His brethren - Our kinsmen. They were the sons of Mary, sister to the virgin, and wife of Cleophas or Alpheus. James - Styled by St. Paul also, the Lord's brother, Gal 1:19. Simon - Surnamed the Canaanite.
Robert Jamieson, A. R. Fausset and David Brown
13:55 Is not this the carpenter's son?--In Mark (Mk 6:3) the question is, "Is not this the carpenter?" In all likelihood, our Lord, during His stay under the roof of His earthly parents, wrought along with His legal father.
is not his mother called Mary?--"Do we not know all about His parentage? Has He not grown up in the midst of us? Are not all His relatives our own townsfolk? Whence, then, such wisdom and such miracles?" These particulars of our Lord's human history constitute the most valuable testimony, first, to His true and real humanity--for they prove that during all His first thirty years His townsmen had discovered nothing about Him different from other men; secondly, to the divine character of His mission--for these Nazarenes proclaim both the unparalleled character of His teaching and the reality and glory of His miracles, as transcending human ability; and thirdly, to His wonderful humility and self-denial--in that when He was such as they now saw Him to be, He yet never gave any indications of it for thirty years, because "His hour was not yet come."
And his brethren, James, and Joses, and Simon, and Judas?
13:5613:56: եւ քորք սորա ո՛չ ամենեքեան առ մե՛զ են. եւ արդ՝ ուստի՞ է սմա այս ամենայն[260]։ [260] Առ Ոսկանայ պակասի. Սորա ո՛չ ամենեքեան։ Ոմանք. Արդ ուստի։
56 Եւ սրա քոյրերը բոլորը մեզ մօտ չե՞ն. եւ արդ, որտեղի՞ց է սրան այս բոլորը»
56 Ու ասոր քոյրերը ամէնքը մեր քով չե՞ն։ Ալ ինք ուրկէ՞ ունի այս ամէն բաները»։
եւ քորք սորա ո՞չ ամենեքեան առ մեզ են. արդ ուստի՞ է սմա այս ամենայն:

13:56: եւ քորք սորա ո՛չ ամենեքեան առ մե՛զ են. եւ արդ՝ ուստի՞ է սմա այս ամենայն[260]։
[260] Առ Ոսկանայ պակասի. Սորա ո՛չ ամենեքեան։ Ոմանք. Արդ ուստի։
56 Եւ սրա քոյրերը բոլորը մեզ մօտ չե՞ն. եւ արդ, որտեղի՞ց է սրան այս բոլորը»
56 Ու ասոր քոյրերը ամէնքը մեր քով չե՞ն։ Ալ ինք ուրկէ՞ ունի այս ամէն բաները»։
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13:5656: и сестры Его не все ли между нами? откуда же у Него всё это?
13:56  καὶ αἱ ἀδελφαὶ αὐτοῦ οὐχὶ πᾶσαι πρὸς ἡμᾶς εἰσιν; πόθεν οὗν τούτῳ ταῦτα πάντα;
13:56. καὶ (And) αἱ (the-ones) ἀδελφαὶ ( brethrened ) αὐτοῦ (of-it) οὐχὶ (unto-not) πᾶσαι ( all ) πρὸς (toward) ἡμᾶς (to-us) εἰσίν; (they-be?"πόθεν (Whither-from) οὖν (accordingly) τούτῳ (unto-the-one-this) ταῦτα (the-ones-these) πάντα ; ( all ?"
13:56. et sorores eius nonne omnes apud nos sunt unde ergo huic omnia istaAnd his sisters, are they not all with us? Whence therefore hath he all these things?
56. And his sisters, are they not all with us? Whence then hath this man all these things?
13:56. And his sisters, are they not all with us? Therefore, from where has this one obtained all these things?”
13:56. And his sisters, are they not all with us? Whence then hath this [man] all these things?
And his sisters, are they not all with us? Whence then hath this [man] all these things:

56: и сестры Его не все ли между нами? откуда же у Него всё это?
13:56  καὶ αἱ ἀδελφαὶ αὐτοῦ οὐχὶ πᾶσαι πρὸς ἡμᾶς εἰσιν; πόθεν οὗν τούτῳ ταῦτα πάντα;
13:56. et sorores eius nonne omnes apud nos sunt unde ergo huic omnia ista
And his sisters, are they not all with us? Whence therefore hath he all these things?
13:56. And his sisters, are they not all with us? Therefore, from where has this one obtained all these things?”
13:56. And his sisters, are they not all with us? Whence then hath this [man] all these things?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
56 По Феофилакту, у Спасителя были две сестры, которые назывались Мария и Саломия, по другим — Есфирь и Фамарь. Выражение proV hmaV eisin значит: с нами живут здесь.
John Gill
13:56 And his sisters,.... Whose names, according to Epiphanius (b), were Mary and Salome; whom he supposes were the daughters of Joseph, by a former wife; but rather of Alphaeus or Cleophas,
Are they not all with us? Lived in the same town with them, were well known by them, and familiar with them,
Whence then hath this man all these things? His wisdom and his mighty works; for since he had not them from any of their schools, and nurseries of learning, from their learned doctors and wise men; and could not have received them from his parents, and near relations, they could not devise from whence he should have them,
(b) Contr. Haeres. Tom. 2. 1. 3. Haeres. 78. &. lib. Ancorat.
Robert Jamieson, A. R. Fausset and David Brown
13:56 And his sisters, are they not all with us? Whence then hath this man all these things? An exceedingly difficult question here arises--What were these "brethren" and "sisters" to Jesus? Were they, First, His full brothers and sisters? or, Secondly, Were they His step-brothers and step-sisters, children of Joseph by a former marriage? or, Thirdly, Were they cousins, according to a common way of speaking among the Jews respecting persons of collateral descent? On this subject an immense deal has been written, nor are opinions yet by any means agreed. For the second opinion there is no ground but a vague tradition, arising probably from the wish for some such explanation. The first opinion undoubtedly suits the text best in all the places where the parties are certainly referred to (Mt 12:46; and its parallels, Mk 3:31; Lk 8:19; our present passage, and its parallels, Mk 6:3; Jn 2:12; Jn 7:3, Jn 7:5, Jn 7:10; Acts 1:14). But, in addition to other objections, many of the best interpreters, thinking it in the last degree improbable that our Lord, when hanging on the cross, would have committed His mother to John if He had had full brothers of His own then alive, prefer the third opinion; although, on the other hand, it is not to be doubted that our Lord might have good reasons for entrusting the guardianship of His doubly widowed mother to the beloved disciple in preference even to full brothers of His own. Thus dubiously we prefer to leave this vexed question, encompassed as it is with difficulties. As to the names here mentioned, the first of them, "JAMES," is afterwards called "the Lord's brother" (see on Gal 1:19), but is perhaps not to be confounded with "James the son of AlphÃ&brvbr;us," one of the Twelve, though many think their identity beyond dispute. This question also is one of considerable difficulty, and not without importance; since the James who occupies so prominent a place in the Church of Jerusalem, in the latter part of the Acts, was apparently the apostle, but is by many regarded as "the Lord's brother," while others think their identity best suits all the statements. The second of those here named, "JOSES" (or Joseph), must not be confounded with "Joseph called Barsabas, who was surnamed Justus" (Acts 1:23); and the third here named, "SIMON," is not to be confounded with Simon the Kananite or Zealot (see on Mt 10:4). These three are nowhere else mentioned in the New Testament. The fourth and last-named, "JUDAS," can hardly be identical with the apostle of that name--though the brothers of both were of the name of "James"--nor (unless the two be identical, was this Judas) with the author of the catholic Epistle so called.
13:5713:57: Եւ գայթագղէին ՚ի նա։ Եւ Յիսուս ասէ ցնոսա. Չի՛ք մարգարէ անարգ՝ եթէ ոչ յիւրում գաւառի՝ եւ յիւրում տան։
57 Եւ նրանով գայթակղւում էին: Իսկ Յիսուս նրանց ասաց. «Չկայ անարգուած մարգարէ, բայց միայն՝ իր գաւառում եւ իր տանը»:
57 Անոր վրայով կը գայթակղէին. բայց Յիսուս ըսաւ անոնց. «Մարգարէ մը անպատիւ չէ, բայց միայն իր գաւառին ու իր տանը մէջ»։
Եւ գայթակղէին ի նա. եւ Յիսուս ասէ ցնոսա. չիք մարգարէ անարգ եթէ ոչ յիւրում գաւառի եւ յիւրում տան:

13:57: Եւ գայթագղէին ՚ի նա։ Եւ Յիսուս ասէ ցնոսա. Չի՛ք մարգարէ անարգ՝ եթէ ոչ յիւրում գաւառի՝ եւ յիւրում տան։
57 Եւ նրանով գայթակղւում էին: Իսկ Յիսուս նրանց ասաց. «Չկայ անարգուած մարգարէ, բայց միայն՝ իր գաւառում եւ իր տանը»:
57 Անոր վրայով կը գայթակղէին. բայց Յիսուս ըսաւ անոնց. «Մարգարէ մը անպատիւ չէ, բայց միայն իր գաւառին ու իր տանը մէջ»։
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13:5757: И соблазнялись о Нем. Иисус же сказал им: не бывает пророк без чести, разве только в отечестве своем и в доме своем.
13:57  καὶ ἐσκανδαλίζοντο ἐν αὐτῶ. ὁ δὲ ἰησοῦς εἶπεν αὐτοῖς, οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι καὶ ἐν τῇ οἰκίᾳ αὐτοῦ.
13:57. καὶ (And) ἐσκανδαλίζοντο (they-were-being-cumbered-to) ἐν (in) αὐτῷ. (unto-it) ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Οὐκ (Not) ἔστιν (it-be) προφήτης (a-declarer-before) ἄτιμος (un-valued) εἰ (if) μὴ (lest) ἐν (in) τῇ (unto-the-one) πατρίδι (unto-a-fathering) καὶ (and) ἐν (in) τῇ (unto-the-one) οἰκίᾳ (unto-a-housing-unto) αὐτοῦ. (of-it)
13:57. et scandalizabantur in eo Iesus autem dixit eis non est propheta sine honore nisi in patria sua et in domo suaAnd they were scandalized in his regard. But Jesus said to them: A prophet is not without honour, save in his own country, and in his own house.
57. And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house.
13:57. And they took offense at him. But Jesus said to them, “A prophet is not without honor, except in his own country and in his own house.”
13:57. And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house.
And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house:

57: И соблазнялись о Нем. Иисус же сказал им: не бывает пророк без чести, разве только в отечестве своем и в доме своем.
13:57  καὶ ἐσκανδαλίζοντο ἐν αὐτῶ. ὁ δὲ ἰησοῦς εἶπεν αὐτοῖς, οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι καὶ ἐν τῇ οἰκίᾳ αὐτοῦ.
13:57. et scandalizabantur in eo Iesus autem dixit eis non est propheta sine honore nisi in patria sua et in domo sua
And they were scandalized in his regard. But Jesus said to them: A prophet is not without honour, save in his own country, and in his own house.
13:57. And they took offense at him. But Jesus said to them, “A prophet is not without honor, except in his own country and in his own house.”
13:57. And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
57 (Мк VI:3, 4). Это пословица, тогда употребительная в народе и вообще истинная, хотя и не всегда. Иоанн Креститель, также Исаия, Елисей, Даниил и другие были в большом почете. Но вообще в жизни обычное явление, когда мы «чужого любим, ближнего презираем». У Матфея речь сходна с речью Марка, но несколько сокращенная.
Adam Clarke: Commentary on the Bible - 1831
13:57: And they were offended in him - They took offense at him, εσκανδαλιζοντο εν αυτω, making the meanness of his family the reason why they would not receive him as a prophet, though they were astonished at his wisdom, and at his miracles, Mat 13:54. So their pride and their envy were the causes of their destruction.
A prophet is not without honor - This seems to have been a proverbial mode of speech, generally true, but not without some exceptions. The apparent meanness of our Lord was one pretense why they rejected him; and yet, God manifested in the flesh, humbling himself to the condition of a servant, and to the death of the cross, is the only foundation for the salvation of a lost world. Perhaps our Lord means, by prophet, in this place, himself alone, as if he had said, My ministry is more generally reputed, and my doctrine better received, in any other part of the land than in my own country, among my own relatives; because, knowing the obscurity of my birth, they can scarcely suppose that I have these things from heaven.
Albert Barnes: Notes on the Bible - 1834
13:57: And they were offended in him - That is, they took offence at his humble birth, and at the indigent circumstances of his family. They were too proud to be taught by one who, in family connections, they took to be their equal or inferior. People always look with envy on those of their own rank who advance pretensions to uncommon wisdom or superior power.
A prophet is not without honour ... - This seems to be a proverbial expression. Jesus advances it as a general truth. There might be some exceptions to it, but He was not an exception. Everywhere else he had been more honored than at home. There they knew his family. They had seen his humble life. They had been his companions. They were envious of his wisdom, and were too proud to be taught by him. A case remarkably similar to this occurs in the history of the discovery of America. Columbus, a native of Genoa, had by patient study conceived the idea that there was a vast continent which might be reached by sailing to the west. Of this his countrymen had no belief. Learned people had long studied the science of geography, and they had never imagined that such a continent could exist; and they were indignant that He, an obscure man, should suppose that he "possessed wisdom superior to all the rest of mankind united." It was accordingly a fact that he was obliged to seek for patrons of his undertaking out of his own country; that there he received his first honors; and to other kingdoms the discoveries of the obscure Genoese gave their chief wealth and highest splendor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:57: they: Mat 11:6; Isa 8:14, Isa 49:7, Isa 53:3; Mar 6:3; Luk 2:34, Luk 2:35, Luk 7:23; Joh 6:42, Joh 6:61; Co1 1:23-28
A prophet: Mar 6:14; Luk 4:24; Joh 4:44; Act 3:22, Act 3:23, Act 7:37-39, Act 7:51, Act 7:52
John Gill
13:57 And they were offended in him,.... It was a stumbling to them, how he came by his wisdom and power; since he had not these things from men of learning, and could not have them from his relatives: and therefore, rather than believe he had them of himself, or from God, they chose to indulge at least a suspicion, that he had them from the devil, and so were offended in him: or this offence was taken at the meanness of his birth, parentage, and education, though without reason; for if without the advantage of an education without human literature, and the instructions of men, he was able to expound the Scriptures, preach such doctrine, and deliver such words of wisdom, and confirm all this by miracles, and mighty works, they ought to have considered him as a divine person, and all this, as a demonstration of it, and of his having a divine mission at least, and of his being raised up by God for extraordinary purposes,
But Jesus said unto them; being unmoved at their offence in him, and contempt of him, which was no other than what he expected:
a prophet is not without honour, save in his own country, and in his own house; which seems to be a proverbial speech in common use, though I have not met with it in Jewish writings; showing, that a prophet, or any teacher, or preacher, generally speaking, is more esteemed among strangers, who have no personal pique, nor prejudices against him, and who judge of him, not by what he has been, but by his present abilities, doctrine, and conduct, than among his countrymen; who are apt to think meanly of him, because familiarly acquainted with him, and knew, if not his vices, yet his infirmities, and envy him any superior degree of honour to them, he has attained unto. I say, generally speaking, for this is not always the case on either side; sometimes a prophet is affronted and abused in strange places, as Christ himself was: and sometimes is received with esteem and applause among his countrymen, relations, and acquaintance; but this is rare and uncommon; the proverb respects what is usually and ordinarily done, and the truth of it is easy to be observed.
John Wesley
13:57 They were offended at him - They looked on him as a mean, ignoble man, not worthy to be regarded. Jn 4:44; Lk 7:23.
13:5813:58: Եւ ո՛չ արար անդ զօրութիւնս բազումս վասն անհաւատութեան նոցա[261]։[261] Ոմանք. Վասն անհաւատութեանն նոցա։
58 Եւ նրանց անհաւատութեան պատճառով այնտեղ զօրաւոր շատ գործեր չարեց:
58 Հոն շատ հրաշքներ չըրաւ անոնց անհաւատութեանը համար։
Եւ ոչ արար անդ զօրութիւնս բազումս վասն անհաւատութեան նոցա:

13:58: Եւ ո՛չ արար անդ զօրութիւնս բազումս վասն անհաւատութեան նոցա[261]։
[261] Ոմանք. Վասն անհաւատութեանն նոցա։
58 Եւ նրանց անհաւատութեան պատճառով այնտեղ զօրաւոր շատ գործեր չարեց:
58 Հոն շատ հրաշքներ չըրաւ անոնց անհաւատութեանը համար։
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13:5858: И не совершил там многих чудес по неверию их.
13:58  καὶ οὐκ ἐποίησεν ἐκεῖ δυνάμεις πολλὰς διὰ τὴν ἀπιστίαν αὐτῶν.
13:58. Καὶ (And) οὐκ (not) ἐποίησεν (it-did-unto) ἐκεῖ (thither) δυνάμεις (to-abilities) πολλὰς ( to-much ) διὰ (through) τὴν (to-the-one) ἀπιστίαν (to-an-un-trusting-unto) αὐτῶν. (of-them)
13:58. et non fecit ibi virtutes multas propter incredulitatem illorumAnd he wrought not many miracles there, because of their unbelief.
58. And he did not many mighty works there because of their unbelief.
13:58. And he did not work many miracles there, because of their unbelief.
13:58. And he did not many mighty works there because of their unbelief.
And he did not many mighty works there because of their unbelief:

58: И не совершил там многих чудес по неверию их.
13:58  καὶ οὐκ ἐποίησεν ἐκεῖ δυνάμεις πολλὰς διὰ τὴν ἀπιστίαν αὐτῶν.
13:58. et non fecit ibi virtutes multas propter incredulitatem illorum
And he wrought not many miracles there, because of their unbelief.
13:58. And he did not work many miracles there, because of their unbelief.
13:58. And he did not many mighty works there because of their unbelief.
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
58 (Мк VI:5). Отсюда видно, что немногие чудеса были совершены Спасителем и в Назарете. Златоуст спрашивает: ради чего немногие совершил чудеса? Чтобы не говорили: врач, исцели Самого себя; чтобы не говорили: враждебен нам и чужд и презирает Своих; чтобы не говорили, что если бы совершил чудеса, то и мы уверовали в Него. — С этого пункта в Евангелии Матфея группирование материала становится ближе к Марку.
Adam Clarke: Commentary on the Bible - 1831
13:58: And he did not many mighty works there because of their unbelief - Δυναμεις, miracles. So the word is used, Mat 7:22; Mat 11:20; Act 19:11; Co1 12:28; Gal 3:5; Heb 2:4. The Septuagint translates נפלאות אל niphleoth el, the miraculous works of God, by δυναμιν κυριε.
Unbelief and contempt drive Christ out of the heart, as they did out of his own country. Faith seems to put the almighty power of God into the hands of men; whereas unbelief appears to tie up even the hands of the Almighty. A man, generally speaking, can do but little good among his relatives, because it is difficult for them to look with the eyes of faith upon one whom they have been accustomed to behold with the eyes of the flesh. - Quesnel.
Albert Barnes: Notes on the Bible - 1834
13:58: Did not many mighty works - Miracles. This implies that he performed some miracles. Mark tells us what they were: "He laid his hands upon a few sick folk and healed them," Mar 6:5.
Because of their unbelief - That is, it would have been useless to the great purposes of his mission to have worked miracles there. We are not to suppose that his power was limited by the belief or unbelief of people; but they were so "prejudiced," so set against him, that they were not in a condition to "judge of evidence" and to be convinced. They would have charged it to derangement, or sorcery, or the agency of the devil. Compare Joh 10:20. It would have been of no use, therefore, in proving to them that he was from God, to have worked miracles. He did, therefore, only those things which were the proper work of benevolence, and which could not easily be charged on the devil. He gave "sufficient" proof of his mission, and left them in their chosen unbelief without excuse. It is also true, in spiritual things, that the unbelief of a people pRev_ents the influences of the Holy Spirit from being sent down to bless them. God requires faith. He hears only the prayers of faith. And when there is little true belief, and prayer is cold and formal, there the people sleep in spiritual death and are unblessed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:58: Mar 6:5, Mar 6:6; Luk 4:25-29; Rom 11:20; Heb 3:12-19, Heb 4:6-11
John Gill
13:58 And he did not many mighty works there,.... Some he did, though not many; partly that they might be left inexcusable, and partly that it might not be said, he did not wish well, to his own country: what he did, were not of the first class, and greatest note; he only "laid his hands", as Mark says, Mk 6:5 "upon a few sick folk, and healed them"; and yet these were such as raised their wonder and astonishment, but did not command their faith, and were rather stumbling blocks unto them; such were their prejudices, their unbelief, and the hardness of their hearts: and the reason indeed why he did no more was,
because of their unbelief. These words in Mark are joined with this expression, "he marvelled"; showing, that their continued unbelief in him, notwithstanding his ministry and miracles among them, was matter of surprise to him; but here they are given as a reason why he did no more mighty works among them: and which Mark says he could not do, not for want of power, or as if their unbelief was too mighty for him to overcome; but he would not, because he judged them unworthy, and that it was not fit and convenient to perform any more, since they were offended with what was done; and that their condemnation might not be increased.
John Wesley
13:58 He wrought not many mighty works, because of their unbelief - And the reason why many mighty works are not wrought now, is not, that the faith is not every where planted; but, that unbelief every where prevails.
Robert Jamieson, A. R. Fausset and David Brown
13:58 And he did not many mighty works there, because of their unbelief--"save that He laid His hands on a few sick folk, and healed them" (Mk 6:5). See on Lk 4:16-30.