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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The gospels are, in short, a record of what Jesus began both to do and to teach. In the foregoing chapter, we had an account of his doings, in this, of his teachings; probably, not all at the same time, in a continued discourse, but at several times, upon divers occasions, here put together, as near akin. We have here, I. Instructions concerning humility, ver. 1-6. II. Concerning offences in general (ver. 7), particularly offences given, 1. By us to ourselves, ver. 8, 9. 2. By us to others, ver. 10-14. 3. By others to us; which are of two sorts, (1.) Scandalous sins, which are to be reproved, ver. 15-20. (2.) Personal wrongs, which are to be forgiven, ver. 21-35. See how practical Christ's preaching was; he could have revealed mysteries, but he pressed plain duties, especially those that are most displeasing to flesh and blood.
Adam Clarke: Commentary on the Bible - 1831
The disciples inquiring who should be greatest in Christ's kingdom, Mat 18:1. He takes occasion to recommend humility, simplicity, and disinterestedness, Mat 18:2-6. Warns them against offenses, Mat 18:7. Recommends mortification and self-denial. Mat 18:8, Mat 18:9. Charges them to avoid giving offense. Mat 18:10, Mat 18:11. Parable of him who had lost one sheep out of his flock consisting of one hundred, Mat 18:12-14. How to deal with an offending brother, Mat 18:15-18. A gracious promise to social prayer, Mat 18:19, Mat 18:20. How often an offending brother who expresses sorrow, and promises amendment, is to be forgiven, Mat 18:21, Mat 18:22. The parable of the king, who calls his servants to account, and finds one who owed him ten thousand talents, who, being unable to pay, and imploring mercy, is forgiven, Mat 18:23-27. Of the same person, who treated his fellow-servant unmercifully, who owed him but a small sum, Mat 18:28-30. Of the punishment inflicted on this unmerciful servant, Mat 18:31-35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mat 18:1, Christ warns his disciples to be humble and harmless, Mat 18:7, to avoid offences, Mat 18:10. and not to despise the little ones; Mat 18:15, teaches how we are to deal with our brethren when they offend us, Mat 18:21. and how oft to forgive them; Mat 18:23, which he sets forth by a parable of the king that took account of his servants, Mat 18:32. and punished him who shewed no mercy to his fellow.
18:118:1: Յայնմ աւուր մատեա՛ն աշակերտքն առ Յիսուս՝ եւ ասեն. Ո՞վ իցէ ՚ի մէնջ մեծ յարքայութեան երկնից[325]։ [325] Ոմանք. Յայնժամ մատեան... յարքայութեանն։
1 Այն օրը աշակերտները մօտեցան Յիսուսին եւ ասացին. «Մեզնից ո՞վ է մեծ երկնքի արքայութեան մէջ»
18 Նոյն ժամանակ աշակերտները Յիսուսին քով եկան ու ըսին. «Ո՞վ է մեծ երկնքի թագաւորութեանը մէջ»։
Յայնմ աւուր մատեան աշակերտքն առ Յիսուս եւ ասեն. Ո՞վ իցէ [58]ի մէնջ մեծ յարքայութեան երկնից:

18:1: Յայնմ աւուր մատեա՛ն աշակերտքն առ Յիսուս՝ եւ ասեն. Ո՞վ իցէ ՚ի մէնջ մեծ յարքայութեան երկնից[325]։
[325] Ոմանք. Յայնժամ մատեան... յարքայութեանն։
1 Այն օրը աշակերտները մօտեցան Յիսուսին եւ ասացին. «Մեզնից ո՞վ է մեծ երկնքի արքայութեան մէջ»
18 Նոյն ժամանակ աշակերտները Յիսուսին քով եկան ու ըսին. «Ո՞վ է մեծ երկնքի թագաւորութեանը մէջ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:11: В то время ученики приступили к Иисусу и сказали: кто больше в Царстве Небесном?
18:1  ἐν ἐκείνῃ τῇ ὥρᾳ προσῆλθον οἱ μαθηταὶ τῶ ἰησοῦ λέγοντες, τίς ἄρα μείζων ἐστὶν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν;
18:1. Ἐν (In) ἐκείνῃ (unto-the-one-thither) τῇ (unto-the-one) ὥρᾳ (unto-an-hour) προσῆλθον (they-had-came-toward,"οἱ (the-ones) μαθηταὶ (learners,"τῷ (unto-the-one) Ἰησοῦ (unto-an-Iesous) λέγοντες ( forthing ,"Τίς (What-one) ἄρα (thus) μείζων (greater) ἐστὶν (it-be) ἐν (in) τῇ (unto-the-one) βασιλείᾳ (unto-a-ruling-of) τῶν (of-the-ones) οὐρανῶν; (of-skies?"
18:1. in illa hora accesserunt discipuli ad Iesum dicentes quis putas maior est in regno caelorumAt that hour the disciples came to Jesus, saying: Who, thinkest thou, is the greater in the kingdom of heaven?
1. In that hour came the disciples unto Jesus, saying, Who then is greatest in the kingdom of heaven?
18:1. In that hour, the disciples drew near to Jesus, saying, “Whom do you consider to be greater in the kingdom of heaven?”
18:1. At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?
At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven:

1: В то время ученики приступили к Иисусу и сказали: кто больше в Царстве Небесном?
18:1  ἐν ἐκείνῃ τῇ ὥρᾳ προσῆλθον οἱ μαθηταὶ τῶ ἰησοῦ λέγοντες, τίς ἄρα μείζων ἐστὶν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν;
18:1. in illa hora accesserunt discipuli ad Iesum dicentes quis putas maior est in regno caelorum
At that hour the disciples came to Jesus, saying: Who, thinkest thou, is the greater in the kingdom of heaven?
18:1. In that hour, the disciples drew near to Jesus, saying, “Whom do you consider to be greater in the kingdom of heaven?”
18:1. At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 (Мк IX:33, 34; Лк IX:46, 47). Параллельный рассказ синоптиков (до Мф XVII:23; Мк IX:32; Лк IX:45) был прерван вставкою у Мф XVII:24-27 рассказа об уплате подати, которого нет у других евангелистов. В выражении русского перевода «в то время» следует подразумевать правильное греческое чтение — en ekeinh th wra, которое, впрочем, если переводить его буквально, значит «в тот час». Это чтение подтверждается важнейшими греческими кодексами и переводами; но в некоторых (между прочим Сиросин., Кьюр., армян.) это слово заменено hmera — день. Последнее считается позднейшей поправкой. Wra, впрочем, нельзя и здесь принимать за точное обозначение времени, как и вообще у Матфея. Но что выражение это поставлено у евангелиста не исключительно для обозначения связи, видно из указанного выше параллельного места Марка, который говорит, что Спаситель, когда пришел в Капернаум и был в доме, Сам спросил учеников, о чем они рассуждали на дороге. Таким образом, это последнее и фактически могло совершиться «в тот час». Судя по тому, что споры учеников, кто из них больше, происходили не один раз и всякий раз вызывали обличения Спасителя (см. Мф XX:20 и сл.; Мк X:35 и сл.; Лк XXII:24 и сл.; Ин XIII:5 и сл.), нужно думать, что мысль о земных преимуществах, в связи с предполагаемым земным господством такого Лица, каким был Спаситель, укоренилась в умах учеников, они лелеяли ее, не желали с нею расстаться, и при подходящих обстоятельствах выражали ее в присутствии Самого Спасителя, не сдерживаясь и почти не обращая внимания на Его обличения. Может быть, этим объясняется, что Спаситель раскрывал ученикам неправильность подобных мнений не только на словах (как Лк XIV:7-11), но иногда и при помощи сильных, пластических образов, которые должны были неизгладимо напечатлевать в сознании учеников и всех людей мысль о необходимости в Царстве Небесном не господства, а служения и смирения. Ближайшие причины настоящего спора учеников о том, кто из них больше в Царстве Небесном, впрочем, недостаточно ясны и определить их довольно трудно. Обращая внимание на wra (час), думали, что причиною вопроса была зависть к Петру со стороны других учеников по поводу того, что Христос, предпочтительно пред другими, повелел ему уплатить чудесно подать и за Себя, и за него. Что все ученики займут высокое положение в основываемом царстве — это для них, казалось несомненным. Но кто из них и будет ли кто в нем самый главный, самый больший? Они рассуждали об этом в мирском смысле: кто заимеет высшее положение при Мессии в Его Царстве? — Здесь непрямое, но весьма важное подтверждение факта, что сами апостолы признавали Спасителя за Мессию — Царя, хотя и в земном еще смысле, — иначе вопрос, предложенный ими, не имел бы смысла.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? 2 And Jesus called a little child unto him, and set him in the midst of them, 3 And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. 4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. 5 And whoso shall receive one such little child in my name receiveth me. 6 But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.

As there never was a greater pattern of humility, so there never was a greater preacher of it, than Christ; he took all occasions to command it, to commend it, to his disciples and followers.

I. The occasion of this discourse concerning humility was an unbecoming contest among the disciples for precedency; they came to him, saying, among themselves (for they were ashamed to ask him, Mark ix. 34), Who is the greatest in the kingdom of heaven? They mean not, who by character (then the question had been good, that they might know what graces and duties to excel in), but who by name. They had heard much, and preached much, of the kingdom of heaven, the kingdom of the Messiah, his church in this world; but ass yet they were so far from having any clear notion of it, that they dreamt of a temporal kingdom, and the external pomp and power of it. Christ had lately foretold his sufferings, and the glory that should follow, that he should rise again, from whence they expected his kingdom would commence; and now they thought it was time to put in for their places in it; it is good, in such cases, to speak early. Upon other discourses of Christ to that purport, debates of this kind arose (ch. xx. 19, 20; Luke xxii. 22, 24); he spoke many words of his sufferings, but only one of his glory; yet they fasten upon that, and overlook the other; and, instead of asking how they might have strength and grace to suffer with him, they ask him, "Who shall be highest in reigning with him." Note, Many love to hear and speak of privileges and glory, who are willing to pass by the thoughts of work and trouble. They look so much at the crown, that they forget the yoke and the cross. So the disciples here did, when they asked, Who is the greatest in the kingdom of heaven?

1. They suppose that all who have a place in that kingdom are great, for it is a kingdom of priests. Note, Those are truly great who are truly good; and they will appear so at last, when Christ shall own them as his, though ever so mean and poor in the world.

2. They suppose that there are degrees in this greatness. All the saints are honourable, but not all alike so; one star differs from another star in glory. All David's officers were not worthies, nor all his worthies of the first three.

3. They suppose it must be some of them, that must be prime ministers of state. To whom should King Jesus delight to do honour, but to them who had left all for him, and were now his companions in patience and tribulation?

4. They strive who it should be, each having some pretence or other to it. Peter was always the chief speaker, and already had the keys given him; he expects to be lord-chancellor, or lord-chamberlain of the household, and so to be the greatest. Judas had the bag, and therefore he expects to be lord-treasurer, which, though now he come last, he hopes, will then denominate him the greatest. Simon and Jude are nearly related to Christ, and they hope to take place of all the great officers of state, as princes of the blood. John is the beloved disciple, the favourite of the Prince, and therefore hopes to be the greatest. Andrew was first called, and why should not he be first preferred? Note, We are very apt to amuse and humour ourselves with foolish fancies of things that will never be.

II. The discourse itself, which is a just rebuke to the question, Who shall be greatest? We have abundant reason to think, that if Christ ever intended that Peter and his successors at Rome should be heads of the church, and his chief vicars on earth, having so fair an occasion given him, he would now have let his disciples know it; but so far is he from this, that his answer disallows and condemns the thing itself. Christ will not lodge such an authority or supremacy any where in his church; whoever pretend to it are usurpers; instead of settling any of the disciples in this dignity, he warns them all not to put in for it.

Christ here teacheth them to be humble,

1. By a sign (v. 2); He called a little child to him, and set him in the midst of them. Christ often taught by signs or sensible representations (comparisons to the eye), as the prophets of old. Note, Humility is a lesson so hardly learned, that we have need by all ways and means to be taught it. When we look upon a little child, we should be put in mind of the use Christ made of this child. Sensible things must be improved to spiritual purposes. He set him in the midst of them; not that they might play with him, but that they might learn by him. Grown men, and great men, should not disdain the company of little children, or think it below them to take notice of them. They may either speak to them, and give instruction to them; or look upon them, and receive instruction from them. Christ himself, when a child, was in the midst of the doctors, Luke ii. 46.

2. By as sermon upon this sign; in which he shows them and us,

(1.) The necessity of humility, v. 3. His preface is solemn, and commands both attention and assent; Verily I say unto you, I, the Amen, the faithful Witness, say it, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Here observe,

[1.] What it is that he requires and insists upon.

First, "You must be converted, you must be of another mind, and in another frame and temper, must have other thoughts, both of yourselves and of the kingdom of heaven, before you be fit for a place in it. The pride, ambition, and affectation of honour and dominion, which appear in you, must be repented of, mortified, and reformed, and you must come to yourselves." Note, Besides the first conversion of a soul from a state of nature to a state of grace, there are after-conversions from particular paths of backsliding, which are equally necessary to salvation. Every step out of the way by sin, must be a step into it again by repentance. When Peter repented of his denying his Master, he was converted. Secondly, You must become as little children. Note, Converting grace makes us like little children, not foolish as children (1 Cor. xiv. 20), nor fickle (Eph. iv. 14), nor playful (ch. xi. 16); but, as children, we must desire the sincere milk of the word (1 Pet. ii. 2); as children, we must be careful for nothing, but leave it to our heavenly Father to care for us (ch. vi. 31); we must, as children, be harmless and inoffensive, and void of malice (1 Cor. xiv. 20), governable, and under command (Gal. iv. 2); and (which is here chiefly intended) we must be humble as little children, who do not take state upon them, nor stand upon the punctilios of honour; the child of a gentleman will play with the child of a beggar (Rom. xii. 16), the child in rags, if it have the breast, is well enough pleased, and envies not the gaiety of the child in silk; little children have no great aims at great places, or projects to raise themselves in the world; they exercise not themselves in things too high for them; and we should in like manner behave, and quiet ourselves, Ps. cxxxi. 1, 2. As children are little in body and low in stature, so we must be little and low in spirit, and in our thoughts of ourselves. This is a temper which leads to other good dispositions; the age of childhood is the learning age.

[2.] What stress he lays upon this; Without this, you shall not enter into the kingdom of heaven. Note, Disciples of Christ have need to be kept in awe by threatenings, that they may fear lest they seem to come short, Heb. iv. 1. The disciples, when they put that question (v. 1), thought themselves sure of the kingdom of heaven; but Christ awakens them to be jealous of themselves. They were ambitious of being greatest in the kingdom of heaven; Christ tells them, that, except they came to a better temper, they should never come thither. Note, many that set up for great ones in the church, prove not only little, but nothing, and are found to have no part or lot in the matter. Our Lord designs here to show the great danger of pride and ambition; whatever profession men make, if they allow themselves in this sin, they will be rejected both from God's tabernacle and from his holy hill. Pride threw the angels that sinned out of heaven, and will keep us out, if we be not converted from it. They that are lifted up with pride, fall into the condemnation of the devil; to prevent this, we must become as little children, and, in order to do that, must be born again, must put on the new man, must be like the holy child Jesus; so he is called, even after his ascension, Acts iv. 27.

(2.) He shows the honour and advancement that attend humility (v. 4), thus furnishing a direct but surprising answer to their question. He that humbles himself as a little child, though he may fear that hereby he will render himself contemptible, as men of timid minds, who thereby throw themselves out of the way of preferment, yet the same is greatest in the kingdom of heaven. Note, The humblest Christians are the best Christians, and most like to Christ, and highest in his favour; are best disposed for the communications of divine grace, and fittest to serve God in this world, and enjoy him in another. They are great, for God overlooks heaven and earth, to look on such; and certainly those are to be most respected and honoured in the church that are most humble and self-denying; for, though they least seek it, they best deserve it.

(3.) The special care Christ takes for those that are humble; he espouses their cause, protects them, interests himself in their concerns, and will see that they are not wronged, without being righted.

Those that thus humble themselves will be afraid,

[1.] That nobody will receive them; but (v. 5), Whoso shall receive one such little child in my name, receiveth me. Whatever kindnesses are done to such, Christ takes as done to himself. Whoso entertains a meek and humble Christian, keeps him in countenance, will not let him lose by his modesty, takes him into his love and friendship, and society and care, and studies to do him a kindness; and doth this in Christ's name, for his sake, because he bears the image of Christ, serves Christ, and because Christ has received him; this shall be accepted and recompensed as an acceptable piece of respect to Christ. Observe, Though it be but one such little child that is received in Christ's name, it shall be accepted. Note, The tender regard Christ has to his church extends itself to every particular member, even the meanest; not only to the whole family, but to every child of the family; the less they are in themselves, to whom we show kindness, the more there is of good will in it to Christ; the less it is for their sakes, the more it is for his; and he takes it accordingly. If Christ were personally among us, we think we should never do enough to welcome him; the poor, the poor in spirit, we have always with us, and they are his receivers. See ch. xxv. 35-40.

[2.] They will be afraid that every body will abuse them; the basest men delight to trample upon the humble; Vexat censura columbas--Censure pounces on doves. This objection he obviates (v. 6), where he warns all people, as they will answer it at their utmost peril, not to offer any injury to one of Christ's little ones. This word makes a wall of fire about them; he that touches them, touches the apple of God's eye.

Observe, First, The crime supposed; offending one of these little ones that believe in Christ. Their believing in Christ, though they be little ones, unites them to him, and interests him in their cause, so that, as they partake of the benefit of his sufferings, he also partakes in the wrong of theirs. Even the little ones that believe have the same privileges with the great ones, for they have all obtained like precious faith. There are those that offend these little ones, by drawing them to sin (1 Cor. viii. 10, 11), grieving and vexing their righteous souls, discouraging them, taking occasion from their mildness to make a prey of them in their persons, families, goods, or good name. Thus the best men have often met with the worst treatment in this world.

Secondly, The punishment of this crime; intimated in that word, Better for him that he were drowned in the depth of the sea. The sin is so heinous, and the ruin proportionably so great, that he had better undergo the sorest punishments inflicted on the worst of malefactors, which can only kill the body. Note, 1. Hell is worse than the depth of the sea; for it is a bottomless pit, and it is a burning lake. The depth of the sea is only killing, but hell is tormenting. We meet with one that had comfort in the depth of the sea, it was Jonah (ch. ii. 2, 4, 9); but never any had the least grain or glimpse of comfort in hell, nor will have to eternity. 2. The irresistible irrevocable doom of the great Judge will sink sooner and surer, and bind faster, than a mill-stone hanged about the neck. It fixes a great gulf, which can never be broken through, Luke xvi. 26. Offending Christ's little ones, though by omission, is assigned as the reason of that dreadful sentence, Go ye cursed, which will at last be the doom of proud persecutors.
Adam Clarke: Commentary on the Bible - 1831
18:1: At the same time - Or hour; but ωρα is frequently used to signify some particular time: however, instead of ωρα, three MSS., all the Itala but four, and Origen, read ημερα, day. Origen says both readings were extant in MSS. in his time.
Who is the greatest - Could these disciples have viewed the kingdom of Christ in any other light than that of a temporal one? Hence they wished to know whom he would make his prime minister - whom his general - whom his chief chancellor - whom supreme judge, etc., etc. Is it he who first became thy disciple, or he who is thy nearest relative, or he who has most frequently entertained thee, or he who is the oldest, merely as to years? Could this inquiry have proceeded from any but the nine disciples who had not witnessed our Lord's transfiguration? Peter, James, and John, were surely more spiritual in their views! And yet how soon did even these forget that his kingdom was not of this world! See Mar 10:35, etc.; Joh 18:10, etc. The disciples having lately seen the keys delivered to Peter, and found that he, with James and John, had been privileged with being present at the transfiguration, it is no wonder if a measure of jealousy and suspicion began to work in their minds. From this inquiry we may also learn, that the disciples had no notion of Peter's supremacy; nor did they understand, as the Roman Catholics will have it, that Christ had constituted him their head, either by the conversation mentioned Mat 16:18, Mat 16:19, or by the act mentioned in the conclusion of the preceding chapter. Had they thought that any such superiority had been designed, their present question must have been extremely impertinent. Let this be observed.
Albert Barnes: Notes on the Bible - 1834
18:1: See also Mar 9:33-41; Luk 9:46-50.
Who is the greatest in the kingdom, of heaven? - By the kingdom of heaven they meant the kingdom which they supposed he was about to set up - his kingdom as the Messiah. They asked the question because they supposed, in accordance with the common expectation of the Jews, that he was about to set up a temporal kingdom of great splendor, and they wished to know who should have the principal offices, and posts of honor and profit. This was among them a frequent subject of inquiry and controversy. Mark Mar 9:34 informs us that they had had a dispute on this subject in the way. Jesus, he says, inquired of them what they had been disputing about. Luke Luk 9:47 says that Jesus perceived the thought of their heart an act implying omniscience, for none can search the heart but God, Jer 17:10. The disciples, conscious that the subject of their dispute was known, requested Jesus to decide it, Mat 18:1. They were at first silent through shame (Mark), but, perceiving that the subject of their dispute was known, they came, as Matthew states, and referred the master to him for his opinion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:1: the same: Mar 9:33-37
Who: Mat 20:20-28, Mat 23:11; Mar 9:34, Mar 10:35-45; Luk 9:46-48, Luk 22:24-27; Rom 12:10; Phi 2:3
in: Mat 3:2, Mat 5:19, Mat 5:20, Mat 7:21; Mar 10:14, Mar 10:15
John Gill
18:1 At the same time came the disciples unto Jesus,.... When the receivers of the half shekel had spoke to Peter about his master's paying it, and Christ and he had conversed about it, by whose orders he had taken up a fish out of the sea, and from it a piece of money, which he had paid for them both; just at this time came the other eleven disciples to the house where Christ and Peter were: saying,
who is the greatest in the kingdom of heaven? Mark says, that the disciples disputed this point in the way; and that when they came to Jesus, he put the question to them, what they had been disputing about: and Luke takes no notice of any question put by one or another; but observes, that Christ perceiving the thoughts of their hearts, in order to rebuke, and convince them, took the method hereafter mentioned. All which is reconcilable, and of a piece: the sum is this; that as they were in the way to Capernaum they fell upon this question, which, being known to Christ, the omniscient God; when they came to Capernaum, and to the house where he was, and knowing that the same thought was in them, he asked them what they had been talking of by the way; upon which they were silent; but calling them nearer to him, and they finding that the matter was known, took courage to put the question to him, and desired to have his sense of it. The Vulgate Latin reads, "who dost thou think"; and the Arabic version, "who in thy opinion", &c. The occasion of this could not be the respect shown to Peter, in paying the half shekel for him; for this conversation was begun in the way, and before this was done, or, at least, before they knew it: rather it might be occasioned by his promise of giving the keys of the kingdom of heaven to him; or by his taking him, and James, and John, so lately to the mountain with him, where he was transfigured before them; though it seems best to ascribe it to the mention Christ had made of his resurrection from the dead: for as Dr. Lightfoot, Hammond, and others, have observed, something of this kind generally followed any account Christ gave of his death and resurrection, as Mk 9:31 and this thought of an earthly kingdom still continued, when they saw him risen, Acts 1:6 for they had been taught, that the resurrection, and the kingdom of the Messiah, would be at the same time (x). And, by the kingdom of heaven, they meant, not the kingdom of glory in another world, but the kingdom of the Messiah in this; and which they looked upon to be a temporal one, though they call it the kingdom of heaven; not only because Christ often used this phrase, but because the times of the Messiah, and his reign, were frequently so called by the Jews; See Gill on Mt 3:2. Now, what they wanted to be satisfied in was, who should be advanced to the post highest in that kingdom next to the Messiah; and, as they doubted not but it would fall on one of them, to have the most honourable post, and the place of the greatest trust, they were desirous of knowing who it should be.
(x) Vid. Poceck. not. miscell. ad. Port. Mosis, p. 103, 104, 105, 106.
John Wesley
18:1 Who is the greatest in the kingdom of heaven? - Which of us shall be thy prime minister? They still dreamed of a temporal kingdom.
18:218:2: Եւ կոչեաց առ ինքն Յիսուս մանո՛ւկ մի, կացո՛յց զնա ՚ի մէջ նոցա[326], [326] Ոմանք. Եւ կոչեցեալ առ ինքն Յիսուս։
2 Եւ Յիսուս իր մօտ կանչեց մի մանուկ, կանգնեցրեց նրան նրանց մէջ
2 Եւ Յիսուս տղայ մը կանչեց իրեն, զանիկա անոնց մէջտեղը կայնեցուց
Եւ կոչեաց առ ինքն Յիսուս մանուկ մի, կացոյց զնա ի մէջ նոցա:

18:2: Եւ կոչեաց առ ինքն Յիսուս մանո՛ւկ մի, կացո՛յց զնա ՚ի մէջ նոցա[326],
[326] Ոմանք. Եւ կոչեցեալ առ ինքն Յիսուս։
2 Եւ Յիսուս իր մօտ կանչեց մի մանուկ, կանգնեցրեց նրան նրանց մէջ
2 Եւ Յիսուս տղայ մը կանչեց իրեն, զանիկա անոնց մէջտեղը կայնեցուց
zohrab-1805▾ eastern-1994▾ western am▾
18:22: Иисус, призвав дитя, поставил его посреди них
18:2  καὶ προσκαλεσάμενος παιδίον ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν
18:2. καὶ (And) προσκαλεσάμενος ( having-called-toward-unto ) παιδίον (to-a-childlet) ἔστησεν (it-stood) αὐτὸ (to-it) ἐν (in) μέσῳ (unto-middle) αὐτῶν (of-them,"
18:2. et advocans Iesus parvulum statuit eum in medio eorumAnd Jesus, calling unto him a little child, set him in the midst of them.
2. And he called to him a little child, and set him in the midst of them,
18:2. And Jesus, calling to himself a little child, placed him in their midst.
18:2. And Jesus called a little child unto him, and set him in the midst of them,
And Jesus called a little child unto him, and set him in the midst of them:

2: Иисус, призвав дитя, поставил его посреди них
18:2  καὶ προσκαλεσάμενος παιδίον ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν
18:2. et advocans Iesus parvulum statuit eum in medio eorum
And Jesus, calling unto him a little child, set him in the midst of them.
18:2. And Jesus, calling to himself a little child, placed him in their midst.
18:2. And Jesus called a little child unto him, and set him in the midst of them,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2 (Мк IX:35, 36; Лк IX:47). Наставление и назидание дается не одним только словом, но и примером. Так — часто в обыкновенной жизни; подобные же, высочайше и в полном смысле классические (если можно так выразиться), способы наставлений и научения употреблялись и Христом. Настоящий пример, Им избранный, отличается крайней простотой; но он подразумевает целый переворот в тогдашнем мышлении и воззрениях, и указывает на него. Истина, которая запечатлевается в уме и сердце этим примером, отличается такою глубиной, что и в настоящее время не вполне и всеми понимается.
Adam Clarke: Commentary on the Bible - 1831
18:2: A little child - But this child could walk, for he called him to him. Nicephorus says, this was Ignatius, who was afterwards bishop of Antioch, and suffered martyrdom under, and by command of, the Roman Emperor Trojan, in the 107th year of our Lord. But this good father is not much to be depended on, being both weak and credulous.
Albert Barnes: Notes on the Bible - 1834
18:2 , Mat 18:3
Except ye be converted - The word "converted" means changed or turned.
The verb means to change or turn from one habit of life or set of opinions to another, Jam 5:19; Luk 22:32. See also Mat 7:6; Mat 16:23; Luk 7:9, etc., where the same word is used in the original. It sometimes refers to that great change called the new birth or regeneration Psa 51:13; Isa 60:5; Act 3:19, but not always. It is a general word, meaning any change. The word "regeneration" denotes a particular change the beginning to live a spiritual life. The phrase, "Except ye be converted," does not imply, of necessity, that they were not Christians before, or had not been born again. It means that their opinions and feelings about the kingdom of the Messiah must be changed. They had supposed that he was to be a temporal prince. They expected he would reign as other kings did. They supposed he would have his great officers of state, as other monarchs had, and they were ambitiously inquiring who should hold the highest offices. Jesus told them that they were wrong in their views and expectations. No such things would take place. From these notions they must be turned, changed or converted, or they could have no part in his kingdom. These ideas did not fit at all the nature of his kingdom.
And become as little children - Children are, to a great extent, destitute of ambition, pride, and haughtiness They are characteristically humble and teachable. By requiring his disciples to be like them, he did not intend to express any opinion about the native moral character of children, but simply that in these respects they must become like them. They must lay aside their ambitious views and their pride, and be willing to occupy their proper station - a very lowly one. Mark says Mar 9:35 that Jesus, before he placed the little child in the midst of them, told them that "if any man desire to be first, the same shall be last of all and servant of all." That is, he shall be the most distinguished Christian who is the most humble, and who is willing to be esteemed least and last of all. To esteem ourselves as God esteems us is humility, and it cannot be degrading to think of ourselves as we are; but pride, or an attempt to be thought of more importance than we are, is foolish, wicked, and degrading.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:2: Mat 19:13, Mat 19:14; Kg1 3:7; Jer 1:7; Mar 9:36, Mar 9:37
Geneva 1599
18:2 (1) And Jesus called a (a) little child unto him, and set him in the midst of them,
(1) Humbleness of mind is the right way to preeminence.
(a) A child in years.
John Gill
18:2 And Jesus called a little child unto him,.... One, very likely, that was in the house, and might belong to the master of it, and which was big enough to come to him at his call. Some have thought that this was Ignatius the martyr, but without any foundation. His own words, in his epistle to the church at Smyrna (y), can give no countenance to it; where he says, "for I also know, that after his resurrection he was in the flesh, and I believe that he is." The Latin version indeed renders it thus; "for I also saw him in the flesh after the resurrection, and believe that he exists." But it does not follow from hence that he must be this child, but rather the contrary; since it cannot be thought, that a child so young as this, in half a year after, had it seen Christ, when risen from the dead, could have took so much notice of him, as this version represents Ignatius to do; but it matters not who it was; Christ designed, by this emblem, to give them his sense of the question, and convey some proper instruction to the minds of his disciples:
and set him in the midst of them; that everyone might see him; and upon the very sight of him, had he said no more to them, they might easily have perceived what was his opinion; that he that was but a child, the most humble, and least in his own eyes, would be the greatest: but besides setting the child in such a situation, he pointed to him, saying what follows.
(y) p. 3. Ed. Voss.
John Wesley
18:2 And Jesus calling to him a little child - This is supposed to have been the great Ignatius, whom Trajan, the wise, the good Emperor Trajan, condemned to be cast to the wild beasts at Rome! Mk 9:36; Lk 9:47.
18:318:3: եւ ասէ. Ամէն ասե՛մ ձեզ, եթէ ոչ դարձջիք, եւ լինիջիք իբրեւ զմանկտի, ո՛չ մտանիցէք յարքայութիւն երկնից[327]։ [327] Ոմանք. Եւ եղիցիք իբրեւ զմանկ՛՛։
3 ու ասաց. «Ճշմարիտ եմ ասում ձեզ, եթէ չդառնաք ու չլինէք մանուկների պէս, երկնքի արքայութիւնը չէք մտնի
3 Ու ըսաւ. «Ճշմարիտ կ’ըսեմ ձեզի, ‘Եթէ դարձի չգաք եւ տղոց պէս չըլլաք, երկնքի թագաւորութիւնը բնաւ պիտի չմտնէք’։
եւ ասէ. Ամէն ասեմ ձեզ. Եթէ ոչ դարձջիք եւ լինիջիք իբրեւ զմանկտի, ոչ մտանիցէք յարքայութիւն երկնից:

18:3: եւ ասէ. Ամէն ասե՛մ ձեզ, եթէ ոչ դարձջիք, եւ լինիջիք իբրեւ զմանկտի, ո՛չ մտանիցէք յարքայութիւն երկնից[327]։
[327] Ոմանք. Եւ եղիցիք իբրեւ զմանկ՛՛։
3 ու ասաց. «Ճշմարիտ եմ ասում ձեզ, եթէ չդառնաք ու չլինէք մանուկների պէս, երկնքի արքայութիւնը չէք մտնի
3 Ու ըսաւ. «Ճշմարիտ կ’ըսեմ ձեզի, ‘Եթէ դարձի չգաք եւ տղոց պէս չըլլաք, երկնքի թագաւորութիւնը բնաւ պիտի չմտնէք’։
zohrab-1805▾ eastern-1994▾ western am▾
18:33: и сказал: истинно говорю вам, если не обратитесь и не будете как дети, не войдете в Царство Небесное;
18:3  καὶ εἶπεν, ἀμὴν λέγω ὑμῖν, ἐὰν μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν.
18:3. καὶ (and) εἶπεν (it-had-said,"Ἀμὴν (Amen) λέγω (I-forth) ὑμῖν, (unto-ye,"ἐὰν (if-ever) μὴ (lest) στραφῆτε (ye-might-have-had-been-beturned) καὶ (and) γένησθε ( ye-might-have-had-became ) ὡς (as) τὰ (the-ones) παιδία, (childlets,"οὐ (not) μὴ (lest) εἰσέλθητε (ye-might-have-had-came-into) εἰς (into) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τῶν (of-the-ones) οὐρανῶν. (of-skies)
18:3. et dixit amen dico vobis nisi conversi fueritis et efficiamini sicut parvuli non intrabitis in regnum caelorumAnd said: amen I say to you, unless you be converted, and become as little children, you shall not enter into the kingdom of heaven.
3. and said, Verily I say unto you, Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven.
18:3. And he said: “Amen I say to you, unless you change and become like little children, you shall not enter into the kingdom of heaven.
18:3. And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.
And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven:

3: и сказал: истинно говорю вам, если не обратитесь и не будете как дети, не войдете в Царство Небесное;
18:3  καὶ εἶπεν, ἀμὴν λέγω ὑμῖν, ἐὰν μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν.
18:3. et dixit amen dico vobis nisi conversi fueritis et efficiamini sicut parvuli non intrabitis in regnum caelorum
And said: amen I say to you, unless you be converted, and become as little children, you shall not enter into the kingdom of heaven.
18:3. And he said: “Amen I say to you, unless you change and become like little children, you shall not enter into the kingdom of heaven.
18:3. And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3 (Мк IX:36; Лк IX:48). Совпадение здесь заключается у синоптиков только в двух словах (Мф: kai eipen; Марк и Лука: eipen autoiV). Дальнейшие слова Спасителя у Матфея Марк и Лука пропускают. Слова, помещенные Мк X:15 и совершенно сходные с ними Лк XVIII:17, сказаны были в другое время и по другому поводу. — Справедливо замечают, что если в предыдущих отделах Евангелия Матфея речь шла об отношении собиравшихся ко Христу людей к иудейскому народу вообще и к общественному богослужению, то дальнейшие наставления до XX:28 касаются внутренней жизни основанного Христом общества. В словах Христа, обращенных к ученикам, очевидно, дается им, как взрослым людям, наставление и нравоучение оставлять свои прежние помыслы, расположения и стремления (strafhte, некоторые считают = metanohte = покайтесь) и уподобляться детям. Но что такое значит — уподобляться детям, походить на детей? Что должны делать взрослые, желая уподобиться детям? На эти вопросы можно ответить, что детский характер достаточно общеизвестен и мысль, высказанная Христом, вполне понятна без дальнейшего анализа. — Так как дитя поставлено было среди учеников и для примера им вследствие желания их решить вопрос, кто больше, то от общих рассуждений о детском характере и «подобном детям взрослом человеке» нам теперь можно перейти к более частным определениям. Здесь встречается одно из сильнейших и убедительнейших доказательств мысли, что, по общему новозаветному воззрению, последователи Христа должны, как дети, уклоняться от присвоения себе какой-либо внешней власти и какого-либо предпочтения себя своим собратьям. «Высоко подниматься вверх — это значит опускаться пропорционально низко». Идея Нового Завета заключается не в господстве над людьми, а в служении им. Не внешняя власть должна быть свойственна последователям Христа, а нравственная. Власть над людьми служители Христа приобретают, уподобляясь детям. Это идея — чисто христианская и отличается чрезвычайной нравственной красотой и привлекательностью, поясняется вообще в Евангелиях самопреданным служением Раба Иеговы и, в частности, несколькими другими примерами, в которых также выражается мысль о христианском служении.
Adam Clarke: Commentary on the Bible - 1831
18:3: Except ye be converted - Unless ye be saved from those prejudices which are at present so baneful to your nation, (seeking a temporal and not a spiritual kingdom), unless ye be clothed with the spirit of humility, ye cannot enter into the spirit, design, and privileges of my spiritual and eternal kingdom. The name of this kingdom should put you in mind of its nature. -
1. The King is heavenly;
2. His Subjects are heavenly-minded;
3. Their Country is heavenly, for they are strangers and pilgrims upon earth;
4. The Government of this kingdom is wholly spiritual and divine.
See on Mat 3:2 (note).
And become as little children - i.e. Be as truly without worldly ambition, and the lust of power, as little children are, who act among themselves as if all were equal. The following saying from the Boostan of the poet Saady is very appropriate. "The hearts of infants being free from avarice, what care they for a handful of silver more than for a handful of dust?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:3: Verily: Mat 5:18, Mat 6:2, Mat 6:5, Mat 6:16; Joh 1:51, Joh 3:3
Except: Mat 13:15; Psa 51:10-13, Psa 131:2; Isa 6:10; Mar 4:12; Luk 22:32; Act 3:19; Act 28:27; Jam 5:19, Jam 5:20
and become: Mar 10:14, Mar 10:15; Luk 18:16, Luk 18:17; Co1 14:20; Pe1 2:2
enter: Mat 5:20, Mat 19:23; Luk 13:24; Joh 3:5; Act 14:22; Pe2 1:11
Geneva 1599
18:3 And said, Verily I say unto you, Except ye be (b) converted, and become as little children, ye shall not enter into the kingdom of heaven.
(b) An idiom taken from the Hebrews which is equivalent to "repent".
John Gill
18:3 And said, verily I say unto you,.... You may take it for a certain truth, and what may be depended upon, that
except ye be converted or turned; from that gross notion of a temporal kingdom, and of enjoying great grandeur, and outward felicity in this world; and from all your vain views of honour, wealth, and riches,
and become as little children: the Arabic renders it, "as this child"; that is, unless ye learn to entertain an humble, and modest opinion of yourselves, are not envious at one another, and drop all contentions about primacy and pre-eminence, and all your ambitious views of one being greater than another, in a vainly expected temporal kingdom; things which are not to be found in little children, though not free from sin in other respects,
ye shall not enter into the kingdom of heaven: ye shall be so far from being one greater than another in it, that you shall not enter into it at all; meaning his visible, spiritual kingdom, which should take place, and appear after his resurrection, upon his ascension to heaven, and pouring forth of the Spirit: and it is to be observed, that the apostles carried these carnal views, contentions, and sentiments, till that time, and then were turned from them, and dropped them; for, upon the extraordinary effusion of the Holy Spirit, they were cleared of these worldly principles, and understood the spiritual nature of Christ's kingdom; which they then entered into, and took their place in, and filled it up with great success, without envying one another; having received the same commission from their Lord, and Master: so that these words are a sort of prophecy of what should be, as well as designed as a rebuke to them for their present ambition and contentions.
John Wesley
18:3 Except ye be converted - The first step toward entering into the kingdom of grace, is to become as little children: lowly in heart, knowing yourselves utterly ignorant and helpless, and hanging wholly on your Father who is in heaven, for a supply of all your wants. We may farther assert, (though it is doubtful whether this text implies so much,) except ye be turned from darkness to light, and from the power of Satan to God:, except ye be entirely, inwardly changed, renewed in the image of God, ye cannot enter into the kingdom of glory. Thus must every man be converted in this life, or he can never enter into life eternal. Ye shall in no wise enter - So far from being great in it. Mt 19:14.
18:418:4: Արդ՝ որ խոնարհեցուցանէ զանձն իբրեւ զմանուկս զայս, նա՛ է մեծ յարքայութեան երկնից[328]։ [328] Ոմանք. Որ խոնարհեցուսցէ զանձն իւր որպէս զմա։
4 Արդ, ով իր անձը խոնարհեցնում է ինչպէս այս մանուկը, երկնքի արքայութեան մէջ նա՛ է մեծ
4 Ուստի ով որ իր անձը այս տղուն պէս խոնարհեցնէ, անիկա է մեծ երկնքի թագաւորութեանը մէջ,
Արդ որ խոնարհեցուցանէ զանձն իբրեւ զմանուկս զայս` նա է մեծ յարքայութեան երկնից:

18:4: Արդ՝ որ խոնարհեցուցանէ զանձն իբրեւ զմանուկս զայս, նա՛ է մեծ յարքայութեան երկնից[328]։
[328] Ոմանք. Որ խոնարհեցուսցէ զանձն իւր որպէս զմա։
4 Արդ, ով իր անձը խոնարհեցնում է ինչպէս այս մանուկը, երկնքի արքայութեան մէջ նա՛ է մեծ
4 Ուստի ով որ իր անձը այս տղուն պէս խոնարհեցնէ, անիկա է մեծ երկնքի թագաւորութեանը մէջ,
zohrab-1805▾ eastern-1994▾ western am▾
18:44: итак, кто умалится, как это дитя, тот и больше в Царстве Небесном;
18:4  ὅστις οὗν ταπεινώσει ἑαυτὸν ὡς τὸ παιδίον τοῦτο, οὖτός ἐστιν ὁ μείζων ἐν τῇ βασιλείᾳ τῶν οὐρανῶν.
18:4. ὅστις (Which-a-one) οὖν (accordingly) ταπεινώσει (it-shall-en-low) ἑαυτὸν (to-self) ὡς (as) τὸ (the-one) παιδίον (a-childlet) τοῦτο, (the-one-this,"οὗτός (the-one-this) ἐστιν (it-be) ὁ (the-one) μείζων (greater) ἐν (in) τῇ (unto-the-one) βασιλείᾳ (unto-a-ruling-of) τῶν (of-the-ones) οὐρανῶν: (of-skies)
18:4. quicumque ergo humiliaverit se sicut parvulus iste hic est maior in regno caelorumWhosoever therefore shall humble himself as this little child, he is the greater in the kingdom of heaven.
4. Whosoever therefore shall humble himself as this little child, the same is the greatest in the kingdom of heaven.
18:4. Therefore, whoever will have humbled himself like this little child, such a one is greater in the kingdom of heaven.
18:4. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.
Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven:

4: итак, кто умалится, как это дитя, тот и больше в Царстве Небесном;
18:4  ὅστις οὗν ταπεινώσει ἑαυτὸν ὡς τὸ παιδίον τοῦτο, οὖτός ἐστιν ὁ μείζων ἐν τῇ βασιλείᾳ τῶν οὐρανῶν.
18:4. quicumque ergo humiliaverit se sicut parvulus iste hic est maior in regno caelorum
Whosoever therefore shall humble himself as this little child, he is the greater in the kingdom of heaven.
18:4. Therefore, whoever will have humbled himself like this little child, such a one is greater in the kingdom of heaven.
18:4. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4 (Мф XXIII:12; Лк XIV:11; XVIII:14). Нельзя думать, что мысли, изложенные в 3 и 4 стихах, совершенно тождественны. В 3 стихе излагается общая мысль, что ученики должны уподобляться детям, т. е. всем хорошим качествам, им свойственным. 4 стих представляется выводом из предыдущего, на что указывает частица oun (итак), указывает на более частичную черту детского характера, действительно заключающуюся в смирении. Буквально: «итак, кто смирит себя, как это дитя, тот — больший в Царстве Небесном».
Adam Clarke: Commentary on the Bible - 1831
18:4: Whosoever therefore shall humble himself - So great is the disparity between the kingdom of Christ and the kingdoms of this world, that there is no way of rising to honors in the former, but by humility of mind, and continual self-abasement.
The same is greatest - Thus our Lord shows them that they were all equal, and that there could be no superiority among them, but what must come from the deepest humility; he intimates also, that wherever this principle should be found, it would save its possessor from seeking worldly honors or earthly profits, and from seeking to be a ruler over his brethren, or a lord in God's heritage.
Albert Barnes: Notes on the Bible - 1834
18:4
The greatest ... - That is, shall be the most eminent Christian shall have most of the true spirit of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:4: humble: Mat 23:11, Mat 23:12; Psa 131:1, Psa 131:2; Isa 57:15; Luk 14:11; Pe1 5:5; Jam 4:10
greatest: Mat 18:1, Mat 20:26, Mat 20:27; Mar 10:43; Luk 9:48
John Gill
18:4 Whosoever therefore shall humble himself,.... Whoever shall entertain mean thoughts of himself, and prefer others to himself, shall behave in a modest humble manner, not affecting dominion over others, or treating his brethren and Christians in a haughty and supercilious manner, with scorn and contempt; but condescend to those of the lowest state, and place himself in the lowest form, conversing with his friends freely and familiarly, without distinction,
as this little child; or any other of the like age; for there is no reason to suppose, that there was anything peculiar in this child, which was not in another, it being common to children to behave towards one another, as on a level; not to envy one another, or to set up one above another, or be vainly elated with the distinctions of birth and fortune.
The same is greatest in the kingdom of heaven; in the Gospel church state; which was verified in the Apostle Paul, though not one of the twelve: nor are these words limited to them; at least, this passage may be illustrated in his case: he thought himself to be the chief of sinners, and less than the least of all saints, and unworthy to be called an apostle; yet had the largest measures of grace, the greatest gifts and abilities; and was honoured with the greatest usefulness and success in the preaching of the Gospel to the conversion of sinners, and planting of churches; labouring more abundantly than they all.
18:518:5: Եւ որ ոք ընկալցի մանուկ մի՝ այսպիսի յանուն իմ, զի՛ս ընդունի։
5 Եւ ով որ իմ անունով մի այսպիսի մանուկ ընդունելու լինի, ի՛նձ կ’ընդունի
5 Եւ ով որ այսպիսի տղայ մը կ’ընդունի իմ անունովս, զիս կ’ընդունի»։
Եւ որ ոք ընկալցի մանուկ մի այսպիսի յանուն իմ` զիս ընդունի:

18:5: Եւ որ ոք ընկալցի մանուկ մի՝ այսպիսի յանուն իմ, զի՛ս ընդունի։
5 Եւ ով որ իմ անունով մի այսպիսի մանուկ ընդունելու լինի, ի՛նձ կ’ընդունի
5 Եւ ով որ այսպիսի տղայ մը կ’ընդունի իմ անունովս, զիս կ’ընդունի»։
zohrab-1805▾ eastern-1994▾ western am▾
18:55: и кто примет одно такое дитя во имя Мое, тот Меня принимает;
18:5  καὶ ὃς ἐὰν δέξηται ἓν παιδίον τοιοῦτο ἐπὶ τῶ ὀνόματί μου, ἐμὲ δέχεται.
18:5. καὶ (and) ὃς (which) ἐὰν (if-ever) δέξηται ( it-might-have-received ) ἓν (to-one) παιδίον (to-a-childlet) τοιοῦτο (to-the-one-unto-the-one-this) ἐπὶ (upon) τῷ (unto-the-one) ὀνόματί (unto-a-name) μου, (of-me,"ἐμὲ (to-ME) δέχεται : ( it-receiveth )
18:5. et qui susceperit unum parvulum talem in nomine meo me suscipitAnd he that shall receive one such little child in my name, receiveth me.
5. And whoso shall receive one such little child in my name receiveth me:
18:5. And whoever shall accept one such little child in my name, accepts me.
18:5. And whoso shall receive one such little child in my name receiveth me.
And whoso shall receive one such little child in my name receiveth me:

5: и кто примет одно такое дитя во имя Мое, тот Меня принимает;
18:5  καὶ ὃς ἐὰν δέξηται ἓν παιδίον τοιοῦτο ἐπὶ τῶ ὀνόματί μου, ἐμὲ δέχεται.
18:5. et qui susceperit unum parvulum talem in nomine meo me suscipit
And he that shall receive one such little child in my name, receiveth me.
18:5. And whoever shall accept one such little child in my name, accepts me.
18:5. And whoso shall receive one such little child in my name receiveth me.
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
5 (Мк IX:37; Лк IX:48). Подробнее излагается этот стих у Луки; самая сокращенная речь у Матфея. Связь этого стиха с предыдущим объяснить трудно. По нашему мнению, объяснение возможно только при допущении, что в словах Христа «Меня принимает» выражается мысль столько же о Царе, т. е. Христе, сколько и об Его Царстве. При таком толковании в ст. 5 можно видеть ответ на последнюю часть вопроса, изложенного в ст. 1. Этот вопрос можно расчленить так: 1) кто больше; 2) кто больше в Царстве Небесном. На первую часть был дан ответ в том смысле, что кто больше, тот должен быть всех меньше, уподобляться дитяти. На вторую часть — в том, что желающий быть всех больше в Небесном Царстве, должен принимать Христа. Таким образом, Царь и Царство здесь как будто не только не разделяются, но отождествляются, и одновременно с этим сообщается ближайшее представление о том, что такое Небесное Царство. По Матфею, это есть принятие (в свою душу и сердце) Христа; но по Марку и Луке — и Пославшего Его Отца. Так и у Иоанна. «Кто любит Меня, тот соблюдет слово Мое; и Отец Мой возлюбит его, и Мы придем к нему, и обитель у него сотворим» (Ин XIV:23). Разница в том, что синоптики, говоря о том же, о чем Иоанн, выражают свою мысль в образах, — Спаситель не говорит просто: «принимает Меня», но «кто примет одно такое дитя во имя Мое, тот Меня принимает», с прочими добавлениями у Марка и Луки. Мысль, здесь выраженная, сходна с Мф XXV:35, 36, 40, 42, 43, 45, где Христос отожествляет Себя с алчущими, жаждущими, странниками, нагими, больными и заключенными в темницу. Здесь же Он отождествляет Себя с детьми. Христос был смирен, незлобив и проч., как «это дитя» или «одно из этих детей». Кто принимает дитя, тот в лице его принимает и Самого Христа, и Пославшего Его Отца, и, следовательно, делается, участником Царства Небесного. Но что такое значит: «принимает», или, лучше, «кто принял бы» (oV ean dexhtai — у всех трех евангелистов)? Почему сказано не просто: «принимает дитя», но «принимает во имя Мое»? Что значит это последнее выражение «принимать дитя во имя Христа»? Очевидно, что на вопросы эти можно ответить только установлением точного значения здесь глагола decomai, который, конечно, значит «принимаю» и в таком смысле обыкновенно переводится (Вульг. susceperit; нем. aufnimmt и проч.), но не всегда. В отличие от lambanw, имеющего почти то же значение, но безотносительно к чувствам, с которыми что-нибудь берется или принимается, decomai вообще и большею частью означает: принимаю с расположением, любовью, радостью, дружелюбно, и в таком смысле употребляется как у классиков, так и в Ветхом и в Новом Завете (в Библии ни разу — во враждебном смысле). См. напр., LXX Притч I:3; II:1; IV:10; IX:9; Иер V:3; XVII:23 и мн. друг.; Ин IV:45; Гал IV:14; Еф VI:17; Кол IV:10; Евр XI:31 и др. Таким образом, смысл слов Христа таков: «кто принимает с любовью одно такое дитя, тот Меня принимает». А где с любовью принят Христос, там принято и Его Царство, и человек, их принявший, близок ко Христу, следовательно, занимает высщее место в царстве, подобно тому, как люди, близкие к какому-нибудь земному царю, бывают высшими государственными сановниками. Но, очевидно, между простым приемом, хотя бы и с любовью, и таким, который делается во имя Христа (epiw tw onomati mou) проводится здесь различие. Принимать дитя с любовью, относиться к нему дружелюбно, подражать ему, ценить его смирение, скромность — это еще не значит принимать с любовью Самого Христа; Он принимается только тогда, когда дитя принимается во имя Его, т. е. когда существует известное отношение принимающего и принимаемого к Его имени, когда дитя принимается в христианском смысле. Таков ближайший, точный смысл слов Христа. Так как дитя поставлено было среди апостолов, как живой образец идеи, которую Иисус Христос хотел напечатлеть в уме и сердце Своих учеников, то понятно, что под дитятей можно разуметь здесь и взрослых, похожих на детей по своему характеру, в частности, самих апостолов. Значит, Спаситель не говорит здесь исключительно только о детях или взрослых, а безразлично о тех и других. Какой же вывод можно сделать из всего сказанного? Речь Христа и ее связь будут еще более понятны, если мы изложим все в таком перифразе. Вы спрашиваете, кто больше в Царстве Небесном. Это вы можете понять, если посмотрите на это дитя, поставленное здесь среди вас. Вам нужно спрашивать не о том, кто больше, а изменить свой образ мыслей (strafhte) и сделаться похожими на это дитя. Задает ли оно кому-нибудь подобные вопросы? Нет, оно и не думает о них. И вы должны также, прежде всего, смирить себя, подобно дитяти, и только при этом условии достигнете первенства, которого желаете. Достижение господства и первенства в мирском смысле не для всех возможно; да в этом нет никакой и надобности. Но для всех возможно достижение такого господства и такого первенства, какие свойственны этому дитяти; они совершенно противоположны мирским. Стараясь подражать детям, вы будете смотреть на них и принимать их с любовью; а принимая с любовью детей, вы будете и ко Мне иметь такие же близкие отношения, какие к ним, будете с любовью принимать и Меня и, таким образом, сделаетесь высшими, великими гражданами основанного Мною Небесного Царства. — О числительном en Бенгель замечает: frequens unius in hoc hapite mentio (слово «один» часто употребляется в этой главе).
Adam Clarke: Commentary on the Bible - 1831
18:5: One such little child - As our Lord in the preceding verses considers a little child an emblem of a genuine disciple, so by the term in this verse he means a disciple only. "Whosoever will receive, i.e. show unto such a child-like, unambitious disciple of mine, any act of kindness for my sake, I will consider it as done to myself."
Albert Barnes: Notes on the Bible - 1834
18:5
And whoso shall receive one such little child - That is, whoso shall receive and love one with a spirit like this child one who is humble, meek, and unambitious - that is, a real Christian.
In my name - As a follower of me, or because he is attached to me.
Whoso receives one possessed of my spirit, or who loves him because he has that spirit, loves me also. The word "receive" means to approve, love, or treat with kindness; to aid in the time of need. See Mat 25:35-40.
Mark Mar 9:38 and Luke Luk 9:49 add a conversation that took place on this occasion, which has been omitted by Matthew. John told him that they had seen one casting out devils in his name, and they forbade him, because he followed not with them. Jesus replied that he should not have been forbidden, for there was no one who could work a miracle in his name that could lightly speak evil of him. That is, though he did not attend them though he had not joined himself to their society, yet he could not really be opposed to him. Indeed, they should have remembered that the power to work a miracle must always come from the same source, that is, God; and that he who had the ability given him to work a miracle, and who did it in the name of Christ, must be a real friend to him. It is probable, from this, that the power of working miracles in the name of Christ was given to many who did not attend on his ministry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:5: receive: Mat 10:40-42, Mat 25:40, Mat 25:45; Mar 9:41; Luk 9:48, Luk 17:1, Luk 17:2
receiveth: Mar 9:37; Joh 13:20; Gal 4:14
John Gill
18:5 And whoso shall receive one such little child,.... Which is to be understood, not literally but metaphorically; meaning not such an one in age, but one, as the Syriac renders it, , "that is as this child": like unto it for modesty and humility; one, that is as that, free from pride, ambition, and envy. Christ's sense is, that whoever receives his disciples, that are meek and lowly, into their houses, or into their hearts and affections; that receives their ministry and message, embraces the Gospel preached by them with readiness and cheerfulness, with faith and love,
in my name; on his account, because they are his disciples, believe in him, preach his Gospel, and, as being sent by, and representing him,
receiveth me: it is so taken by Christ, as if he was personally present, and personally received, and had all the favours shown to his, done to himself in person; yea, such receive Christ in the ministry of the word, he being the sum and substance of it. This is said to encourage modesty and humility; and intimates, that proud and haughty persons will not be received as the disciples and followers of the meek and lowly Jesus; and to encourage persons to receive such that are modest and humble, since the respect shown to them, is all one as if shown to him.
John Wesley
18:5 And all who are in this sense little children are unspeakably dear to me. Therefore help them all you can, as if it were myself in person, and see that ye offend them not; that is, that ye turn them not out of the right way, neither hinder them in it. Mt 10:40; Lk 10:16; Jn 13:20. Mk 9:42; Lk 17:1.
18:618:6: Եւ որ ոք գայթագղեցուսցէ՛ զմի ՚ի փոքրկանցս յայսցանէ յի՛ս հաւատացելոց, լա՛ւ է նմա՝ եթէ կախիցի երկա՛ն իշոյ ընդ պարանոց նորա՝ եւ ընկղմիցի՛ ՚ի խորս ծովու[329]։ [329] Ոմանք. Եթէ կախիցէ... եւ ընկղմեսցի։
6 Եւ ով որ ինձ հաւատացող այս փոքրիկներից մէկին գայթակղեցնի, նրա համար լաւ կը լինի, որ նրա պարանոցից էշի երկանաքար կախուի, եւ նա սուզուի ծովի խորքը
6 «Ով որ գայթակղեցնէ այս պզտիկներէն մէկը, որոնք ինծի կը հաւատան, աղէկ է անոր՝ որ իր պարանոցէն իշու աղացքի քար մը կախուի ու ծովուն անդունդը ընկղմի»։
Եւ որ ոք գայթակղեցուսցէ զմի ի փոքրկանցս յայսցանէ յիս հաւատացելոց` լաւ է նմա եթէ կախիցի երկան իշոյ ընդ պարանոց նորա, եւ ընկղմիցի ի խորս ծովու:

18:6: Եւ որ ոք գայթագղեցուսցէ՛ զմի ՚ի փոքրկանցս յայսցանէ յի՛ս հաւատացելոց, լա՛ւ է նմա՝ եթէ կախիցի երկա՛ն իշոյ ընդ պարանոց նորա՝ եւ ընկղմիցի՛ ՚ի խորս ծովու[329]։
[329] Ոմանք. Եթէ կախիցէ... եւ ընկղմեսցի։
6 Եւ ով որ ինձ հաւատացող այս փոքրիկներից մէկին գայթակղեցնի, նրա համար լաւ կը լինի, որ նրա պարանոցից էշի երկանաքար կախուի, եւ նա սուզուի ծովի խորքը
6 «Ով որ գայթակղեցնէ այս պզտիկներէն մէկը, որոնք ինծի կը հաւատան, աղէկ է անոր՝ որ իր պարանոցէն իշու աղացքի քար մը կախուի ու ծովուն անդունդը ընկղմի»։
zohrab-1805▾ eastern-1994▾ western am▾
18:66: а кто соблазнит одного из малых сих, верующих в Меня, тому лучше было бы, если бы повесили ему мельничный жернов на шею и потопили его во глубине морской.
18:6  ὃς δ᾽ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ, συμφέρει αὐτῶ ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ ἐν τῶ πελάγει τῆς θαλάσσης.
18:6. ὃς (which) δ' (moreover) ἂν (ever) σκανδαλίσῃ (it-might-have-cumbered-to) ἕνα (to-one) τῶν (of-the-ones) μικρῶν ( of-small ) τούτων (of-the-ones-these) τῶν (of-the-ones) πιστευόντων ( of-trusting-of ) εἰς (into) ἐμέ, (to-ME,"συμφέρει (it-beareth-together) αὐτῷ (unto-it) ἵνα (so) κρεμασθῇ (it-might-have-been-en-hung,"μύλος (a-mill) ὀνικὸς (assed-of,"περὶ (about) τὸν (to-the-one) τράχηλον (to-a-throat) αὐτοῦ (of-it) καὶ (and) καταποντισθῇ (it-might-have-been-plunged-down-to) ἐν (in) τῷ (unto-the-one) πελάγει (unto-an-expanse) τῆς (of-the-one) θαλάσσης. (of-a-sea)
18:6. qui autem scandalizaverit unum de pusillis istis qui in me credunt expedit ei ut suspendatur mola asinaria in collo eius et demergatur in profundum marisBut he that shall scandalize one of these little ones that believe in me, it were better for him that a millstone should be hanged about his neck, and that he should be drowned in the depth of the sea.
6. But whoso shall cause one of these little ones which believe on me to stumble, it is profitable for him that a great millstone should be hanged about his neck, and he should be sunk in the depth of the sea.
18:6. But whoever will have led astray one of these little ones, who trust in me, it would be better for him to have a great millstone hung around his neck, and to be submerged in the depths of the sea.
18:6. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and [that] he were drowned in the depth of the sea.
But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and [that] he were drowned in the depth of the sea:

6: а кто соблазнит одного из малых сих, верующих в Меня, тому лучше было бы, если бы повесили ему мельничный жернов на шею и потопили его во глубине морской.
18:6  ὃς δ᾽ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ, συμφέρει αὐτῶ ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ ἐν τῶ πελάγει τῆς θαλάσσης.
18:6. qui autem scandalizaverit unum de pusillis istis qui in me credunt expedit ei ut suspendatur mola asinaria in collo eius et demergatur in profundum maris
But he that shall scandalize one of these little ones that believe in me, it were better for him that a millstone should be hanged about his neck, and that he should be drowned in the depth of the sea.
18:6. But whoever will have led astray one of these little ones, who trust in me, it would be better for him to have a great millstone hung around his neck, and to be submerged in the depths of the sea.
18:6. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and [that] he were drowned in the depth of the sea.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6 (Мк IX:42). У Луки XVII:1, 2 — сходные выражения, но в другой связи. У Мк IX:38-41 и Лк IX:49-50 вставлены здесь рассказы о человеке, который изгонял бесов именем Спасителя; затем речь Спасителя приводится у Матфея и Марка почти с буквальным сходством. — Сказанное в рассматриваемом стихе, очевидно, противополагается речи в предыдущем. Там говорится о принятии с любовью; здесь — о вреде, происходящем вследствие соблазна, — это последнее слово (skandalish), как и в других случаях (см. прим. к V:29), указывает на падение. Как в 5 ст. если «кто примет» (букв.), так и здесь если «кто соблазнит». Но если в 5 ст. — «одно дитя», то в 6 — «один из малых сих, верующих в Меня». Речь, таким образом, расширяется и обобщается. Стоящее среди учеников дитя служит образом для разъяснения сложных отношений, которые бывают среди взрослых, верующих во Христа. На первый взгляд кажется, что Спаситель переходит здесь к речи почти о совершенно новом предмете, и притом — по простой ассоциации, так что стих 6 как будто имеет только внешнюю связь с тем, что сказано было раньше. Но несомненно, что он имеет с предыдущими стихами и более внутреннюю, глубокую, сокровенную связь. Эта последняя выражается, по-видимому, преимущественно словом «соблазнит» (skandalish). Если в предыдущих стихах указан был достижимый для всех и надежный путь к приобретению себе не мнимых, а действительных преимуществ в учрежденном и учреждаемом Христом Царстве Небесном, то в ст. 6 указывается на препятствия, отклоняющие от этого пути, и последствия такого рода деятельности. — Слово pisteuontwn показывает, что здесь не разумеются только малые дети сами по себе и как такие, потому что детям вообще не свойственна сознательная вера, обнаруживающаяся в смирении и уничижении, а взрослые, ставящие себя на одну степень с младенцами. — Слово (в греческом тексте) sumferei можно переводить, как в русском, через «лучше было бы» — в смысле полезнее. Таково значение этого слова у классиков и в Новом Завете (в непереходном смысле — Мф V:29, 30; XIX:10; Ин XI:50; XVI:7; XVIII:14; 1 Кор VI:12; 2 Кор VIII:10; XII:1 и др.). Смысл дальнейшей речи показывает, в чем заключается польза для лица, которое производит соблазн. Прежде, чем он соблазнит кого-нибудь, для него было бы полезнее, если бы ему повесили на шею мельничный жернов и потопили в морской глубине. Тогда тело его погибло бы, но душа была бы спасена вследствие воспрепятствования ему производить соблазн. — «Мельничный жернов» — перевод неточен; в слав. точно: «жернов осельский», т. е. большой жернов, который вертит осел; последний назывался поэтому onoV mulikoV (осел жерновный). Неточный перевод в русском сделан, по-видимому, ввиду ассимиляции Лк XVII:2 (liqoV mulikoV — камень жерновный или мельничный жернов). Здесь, конечно, разумеется верхний жернов, или так называемый бегун. Потопление в море не было иудейскою казнью; но она практиковалась у греков, римлян, сирийцев и финикиян.
Adam Clarke: Commentary on the Bible - 1831
18:6: But whoso shall offend one of these little ones - But, on the contrary, whosoever shall cause one of the least of those who believe in me to be stumbled - to go into the spirit of the world, or give way to sin - such a one shall meet with the most exemplary punishment.
Let those who act the part of the devil, in tempting others to sin, hear this declaration of our Lord, and tremble.
A millstone - Μυλος ονικος, an ass's millstone, because in ancient times, before the invention of wind and water mills, the stones were turned sometimes by slaves, but commonly by asses or mules. The most ancient kind of mills among the inhabitants of the northern nations, was the quern, or hand-mill. In some places in Ireland, Scotland, and the Zetland Isles, these still exist.
Drowned in the depth of the sea - It is supposed that in Syria, as well as in Greece, this mode of punishing criminals was practised; especially in cases of parricide; and when a person was devoted to destruction for the public safety, as in cases of plague, famine, etc. That this was the custom in Greece, we learn from the Scholiast on the Equites of Aristophanes, Οταν γαρ κατεποντουν τινας, βαρος απο των τραχηλων εκρεμων. When a person was drowned, they hung a weight, (υπερβολον λιθον, Suidas), a vast stone about his neck. See the ancient Scholia upon the Equites, lin. 1360, and Suidas, in υπερβολον λιθον. We find also that it was a positive institute of the ancient Hindoo law. "If a woman," says the precept, "causes any person to take poison, sets fire to any person's house, or murders a man, then the magistrate, having bound a stone to her neck, shall drown her." Halhead's Code of Gentoo Laws, 4th. edition, page 306.
Albert Barnes: Notes on the Bible - 1834
18:6
Whoso shall offend - That is, cause to fall, or to sin; or who should place anything in their way to hinder their piety or happiness. See notes at Mat 5:29.
These little ones - That is, Christians manifesting the spirit of little children, Jo1 2:1, Jo1 2:12, Jo1 2:18, Jo1 2:28.
It were better for him that a millstone ... - Mills, anciently, were either turned by hand (see the notes at Mat 24:41), or by beasts, chiefly by mules. These last were of the larger kind, and the original words denote that it was this kind that was intended. This was one mode of capital punishment practiced by the Greeks, Syrians, Romans, and by some other nations. The meaning is, it would be better for him to have died before he had committed the sin. To injure, or to cause to sin, the feeblest Christian, will be regarded by Christ as a most serious offence, and will be punished accordingly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:6: offend: Psa 105:15; Zac 2:8; Mar 9:42; Luk 17:1, Luk 17:2; Act 9:5; Rom 14:13-15, Rom 14:21; Rom 15:1-3; Co1 8:9-13, Co1 10:32, Co1 10:33; Th2 1:6-9
little: Mat 18:10, Mat 18:14; Zac 13:7; Luk 17:2
that a: This mode of punishment appears to have obtained in Syria as well as in Greece, especially in cases of parricide. That it was customary in Greece we learn from Suidas, in υπερβολον λιθον, and the scholiast on the Equites of Aristophanes: Οταν [Strong's G3752], γαρ [Strong's G1063], κατεποντων [Strong's G2671], τινας [Strong's G5099], βαρος [Strong's G922], απο [Strong's G575], των τραχηλων [Strong's G5137], εκρεμων [Strong's G2910]. "When a person was drowned, they hung a weight about his neck.
Geneva 1599
18:6 (2) But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and [that] he were drowned in the depth of the sea.
(2) We ought to have great respect for our brethren no matter how base they may be: and he that does otherwise shall be sharply punished.
John Gill
18:6 But whoso shall offend one of these little ones,.... Not in age, but are little and mean in their own eyes, and contemptible in the esteem of the world; though otherwise men of great grace, gifts, and usefulness; who may be said to be offended, when they are not received; their persons despised, their ministry rejected, and they reproached and persecuted; and everything done to them to discourage, and cause them to stumble and fall, to drop their profession of Christ, to quit his service, and desert his cause: and that such persons are designed, appears by the following descriptive character of them,
which believe in me; which cannot be said of infants, or little ones in age, and who also are not capable of offence; but must be understood of adult persons, of such who by faith look unto, lay hold on, and receive the Lord Jesus Christ, as their Saviour and Redeemer, and who make a profession of their faith in him; and chiefly of such who preach the doctrine of faith, who having believed, therefore speak; and who are generally the butt of the contempt, reproach, and persecution of men.
Tit were better for him, that a mill stone be hanged about his neck, and that he were drowned in the depth of the sea. The word translated "depth", is sometimes used for the Sea itself, Is 51:10 and signifies the middle, or deeper path, and answers to the Hebrew phrase, "the heart of the sea"; , used by the Targum, in Ps 46:3 and by Jonathan ben Uzziel, in Ex 15:8. Jerom thinks, that this was a sort of punishment in use among the Jews, that is here referred to; but this does not appear. The four capital punishments inflicted by them were stoning, burning, slaying with the sword, and strangling (z): they had indeed other sorts of punishment, which they borrowed from other nations; and so they might this, either from the Romans, or Greeks, or their neighbours the Syrians. The mill stone, in the original, is called , which may be rendered "the ass mill stone", being either the nether mill stone, as some think, which was called "the ass", because, like an ass, it bears the chief of the weight and burden; or else respects such mill stones as were turned about by an ass, in distinction from those that were turned by the hand; for that it was usual with the Jews to make use of asses in grinding, as well as other nations, is certain: hence we read (a) of "the ass of mills", that were employed in grinding in the mills, and of one that turned his mill with wild asses (b): but it is further to be observed, that mention is made (c) of , "the ass of an handmill": which the commentators say (d), was a beam on which an handmill was fixed, and was called "the ass." Now, I should rather think that this is meant than the other. It does not seem likely that a nether mill stone, or one that required an ass to turn it, should be tied to a man's neck, in order to drown him, when cast into the sea; for our Lord must be thought to refer to a practice somewhere in use: but rather, that such a beam, or log, of an handmill, so called, were wont to be put about the necks of malefactors, in drowning them. Our Lord's sense is, that it was much better for a man to endure the severest temporal punishment, rather than by offending, and evil treating any of his disciples, expose himself to everlasting destruction. The phrase of having a mill stone about the neck, I find, is sometimes used to denote anything very troublesome and burdensome (e).
"The tradition is, a man that marries a wife, and after that learns the law, R. Jochanan says, , "though a mill stone is about his neck", yet he must study in the law: that is, though his worldly circumstances are narrow, and his wife and family are as burdensome as if he had a mill stone about his neck, he must continue his studies.''
(z) Misn. Sanhedrim. c. 7. sect. 1. (a) T. Bab. Moed Katon, fol. 1. 10. 2. Maimon. Hileh. Yom Tob, c. 8. sect. 15. (b) T Bab. Avoda Zara, fol. 16. 2. (c) Mish. Zabim. c. 4. sect. 2. (d) R. Maimon. R. Sampson. & R. Obadiah Bartenora, in. ib. (e) T. Bab. Kiddusbin, fol. 29. 2.
18:718:7: Վա՞յ աշխարհի գայթագղութեանց. հա՛րկ է գա՛լ գայթագղութեանց. բայց վա՛յ մարդոյն այնմիկ՝ յոյր ձեռն գայցէ գայթագղութիւն[330]։ [330] Բազումք. Աշխարհի ՚ի գայթագղութեանց։
7 Վա՜յ աշխարհին՝ գայթակղութիւնների պատճառով. գայթակղութիւններ պէտք է որ գան, բայց վա՜յ այն մարդուն, որի միջոցով կը գայ գայթակղութիւնը
7 «Վա՜յ աշխարհի՝ գայթակղութիւններուն պատճառաւ, վասն զի հարկ է որ գայթակղութիւնները գան, բայց վա՜յ այն մարդուն՝ որուն ձեռքով գայթակղութիւնը կու գայ։
Վա՜յ աշխարհի գայթակղութեանց. հարկ է գալ գայթակղութեանց, բայց վա՜յ մարդոյն այնմիկ յոյր ձեռն գայցէ գայթակղութիւն:

18:7: Վա՞յ աշխարհի գայթագղութեանց. հա՛րկ է գա՛լ գայթագղութեանց. բայց վա՛յ մարդոյն այնմիկ՝ յոյր ձեռն գայցէ գայթագղութիւն[330]։
[330] Բազումք. Աշխարհի ՚ի գայթագղութեանց։
7 Վա՜յ աշխարհին՝ գայթակղութիւնների պատճառով. գայթակղութիւններ պէտք է որ գան, բայց վա՜յ այն մարդուն, որի միջոցով կը գայ գայթակղութիւնը
7 «Վա՜յ աշխարհի՝ գայթակղութիւններուն պատճառաւ, վասն զի հարկ է որ գայթակղութիւնները գան, բայց վա՜յ այն մարդուն՝ որուն ձեռքով գայթակղութիւնը կու գայ։
zohrab-1805▾ eastern-1994▾ western am▾
18:77: Горе миру от соблазнов, ибо надобно придти соблазнам; но горе тому человеку, через которого соблазн приходит.
18:7  οὐαὶ τῶ κόσμῳ ἀπὸ τῶν σκανδάλων· ἀνάγκη γὰρ ἐλθεῖν τὰ σκάνδαλα, πλὴν οὐαὶ τῶ ἀνθρώπῳ δι᾽ οὖ τὸ σκάνδαλον ἔρχεται.
18:7. Οὐαὶ (A-woe) τῷ (unto-the-one) κόσμῳ (unto-a-configuration) ἀπὸ (off) τῶν (of-the-ones) σκανδάλων : ( of-cumbered ) ἀνάγκη (an-arming-up) γὰρ (therefore) ἐλθεῖν (to-have-had-came) τὰ (to-the-ones) σκάνδαλα , ( to-cumbered ) πλὴν (to-beyond,"οὐαὶ (a-woe) τῷ (unto-the-one) ἀνθρώπῳ (unto-a-mankind) δι' (through) οὗ (of-which) τὸ (the-one) σκάνδαλον (cumbered) ἔρχεται . ( it-cometh )
18:7. vae mundo ab scandalis necesse est enim ut veniant scandala verumtamen vae homini per quem scandalum venitWoe to the world because of scandals. For it must needs be that scandals come: but nevertheless woe to that man by whom the scandal cometh.
7. Woe unto the world because of occasions of stumbling! for it must needs be that the occasions come; but woe to that man through whom the occasion cometh!
18:7. Woe to a world that leads people astray! Although it is necessary for temptations to arise, nevertheless: Woe to that man through whom temptation arises!
18:7. Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!
Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh:

7: Горе миру от соблазнов, ибо надобно придти соблазнам; но горе тому человеку, через которого соблазн приходит.
18:7  οὐαὶ τῶ κόσμῳ ἀπὸ τῶν σκανδάλων· ἀνάγκη γὰρ ἐλθεῖν τὰ σκάνδαλα, πλὴν οὐαὶ τῶ ἀνθρώπῳ δι᾽ οὖ τὸ σκάνδαλον ἔρχεται.
18:7. vae mundo ab scandalis necesse est enim ut veniant scandala verumtamen vae homini per quem scandalum venit
Woe to the world because of scandals. For it must needs be that scandals come: but nevertheless woe to that man by whom the scandal cometh.
18:7. Woe to a world that leads people astray! Although it is necessary for temptations to arise, nevertheless: Woe to that man through whom temptation arises!
18:7. Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7 (Лк XVII:1). Раньше было сказано, что человек, производящий соблазны, подвергнется тяжкому наказанию; теперь возвещается ему в более общем смысле «горе». — При толковании 7 стиха можно различать первую его половину и вторую, отделенную от предыдущей наречием plhn (русск. «но»). Толкуя первую половину, некоторые утверждали, что «если необходимо прийти соблазнам, то необходимо и грешить; если же необходимо грешить, то несправедливо подвергаются наказанию согрешающие, подчиняясь необходимости». Здесь, таким образом, necessitas consequentiae. Такое мнение приводит, между прочим, Евфимий Зигабен и опровергает его тем, что «соблазнам прийти необходимо, вследствие необходимости существования демонов; но нет необходимости преданным добродетели производить соблазны, потому что людям свойственна свободная воля. Когда появляются соблазны, то это не зависит от нас; но не подвергаться соблазнам — это вполне от нас зависит». Или Златоуст: «отсюда ясно, что если и необходимо прийти соблазнам, т. е. тем людям, которые наносят вред, то не необходимо нам вредить».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! 8 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. 9 And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. 10 Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. 11 For the Son of man is come to save that which was lost. 12 How think ye? if a man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? 13 And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. 14 Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.

Our Savior here speaks of offences, or scandals,

I. In general, v. 7. Having mentioned the offending of little ones, he takes occasion to speak more generally of offences. That is an offence, 1. Which occasions guilt, which by enticement or affrightment tends to draw men from that which is good to that which is evil. 2. Which occasions grief, which makes the heart of the righteous sad. Now, concerning offences, Christ here tells them,

(1.) That they were certain things; It must needs be, that offences come. When we are sure there is danger, we should be the better armed. Not that Christ's word necessitates any man to offend, but it is a prediction upon a view of the causes; considering the subtlety and malice of Satan, the weakness and depravity of men's hearts, and the foolishness that is found there, it is morally impossible but that there should be offences; and God has determined to permit them for wise and holy ends, that both they which are perfect, and they which are not, may be made manifest. See 1 Cor. xi. 19; Dan. xi. 35. Being told, before, that there will be seducers, tempters, persecutors, and many bad examples, let us stand upon our guard, ch. xxiv. 24; Acts xx. 29, 30.

(2.) That they would be woeful things, and the consequence of them fatal. Here is a double woe annexed to offences:

[1.] A woe to the careless and unguarded, to whom the offence is given; Woe to the world because of offences. The obstructions and oppositions given to faith and holiness in all places are the bane and plague of mankind, and the ruin of thousands. This present world is an evil world, it is so full of offences, of sins, and snares, and sorrows; a dangerous road we travel, full of stumbling-blocks, precipices, and false guides. Woe to the world. As for those whom God hath chosen and called out of the world, and delivered from it, they are preserved by the power of God from the prejudice of these offences, are helped over all these stones of stumbling. They that love God's law have great peace, and nothing shall offend them, Ps. cxix. 165.

[2.] A woe to the wicked, who wilfully give the offence; But woe to that man by whom the offence comes. Though it must needs be, that the offence will come, that will be no excuse for the offenders. Note, Though God makes the sins of sinners to serve his purposes, that will not secure them from his wrath; and the guilt will be laid at the door of those who give the offence, though they also fall under a woe who take it. Note, They who any way hinder the salvation of others, will find their own condemnation the more intolerable, like Jeroboam, who sinned, and made Israel to sin. This woe is the moral of that judicial law (Exod. xxi. 33, 34-22:6), that he who opened the pit, and kindled the fire, was accountable for all the damage that ensued. The antichristian generation, by whom came the great offence, will fall under this woe, for their delusion of sinners (2 Thess. ii. 11, 12), and their persecutions of saints (Rev. xvii. 1, 2, 6), for the righteous God will reckon with those who ruin the eternal interests of precious souls, and the temporal interests of precious saints; for precious in the sight of the Lord is the blood of souls and the blood of saints; and men will be reckoned with, not only for their doings, but for the fruit of their doings, the mischief done by them.

II. In particular, Christ here speaks of offences given,

1. By us to ourselves, which is expressed by our hand or foot offending us; in such a case, it must be cut off, v. 8, 9. This Christ had said before (ch. v. 29, 30), where it especially refers to seventh-commandment sins; here it is taken more generally. Note, Those hard sayings of Christ, which are displeasing to flesh and blood, need to be repeated to us again and again, and all little enough. Now observe,

(1.) What it is that is here enjoined. We must part with an eye, or a hand, or a foot, that is, that, whatever it is, which is dear to us, when it proves unavoidably an occasion of sin to us. Note, [1.] Many prevailing temptations to sin arise from within ourselves; our own eyes and hands offend us; if there were never a devil to tempt us, we should be drawn away of our own lust: nay, those things which in themselves are good, and may be used as instruments of good, even those, through the corruptions of our hearts, prove snares to us, incline us to sin, and hinder us in duty. [2.] In such a case, we must, as far as lawfully we may, part with that which we cannot keep without being entangled in sin by it. First, It is certain, the inward lust must be mortified, though it be dear to us as an eye, or a hand. The flesh, with its affections and lusts, must be mortified, Gal. v. 24. The body of sin must be destroyed; corrupt inclinations and appetites must be checked and crossed; the beloved lust, that has been rolled under the tongue as a sweet morsel, must be abandoned with abhorrence. Secondly, The outward occasions of sin must be avoided, though we thereby put as great a violence upon ourselves as it would be to cut off a hand, or pluck out an eye. When Abraham quitted his native country, for fear of being ensnared in the idolatry of it, and when Moses quitted Pharaoh's court, for fear of being entangled in the sinful pleasures of it, there was a right hand cut off. We must think nothing too dear to part with, for the keeping of a good conscience.

(2.) Upon what inducement this is required; It is better for thee to enter into life maimed, than, having two hands, to be cast into hell. The argument is taken from the future state, from heaven and hell; thence are fetched the most cogent dissuasives from sin. The argument is the same with that of the apostle, Rom. viii. 13. [1.] If we live after the flesh, we shall die; having two eyes, no breaches made upon the body of sin, inbred corruption like Adonijah never displeased, we shall be cast into hell-fire. [2.] If we through the Spirit mortify the deeds of the body, we shall live; that is meant by our entering into life maimed, that is, the body of sin maimed; and it is but maimed at the best, while we are in this world. If the right hand of the old man be cut off, and its right eye be plucked out, its chief policies blasted and powers broken, it is well; but there is still an eye and a hand remaining, with which it will struggle. They that are Christ's have nailed the flesh to the cross, but it is not yet dead; its life is prolonged, but its dominion taken away (Dan. vii. 12), and the deadly wound given it, that shall not be healed.

1. Concerning offences given by us to others, especially Christ's little ones, which we are here charged to take heed of, pursuant to what he had said, v. 6. Observe,

(1.) The caution itself; Take heed that ye despise not one of these little ones. This is spoken to the disciples. As Christ will be displeased with enemies of his church, if they wrong any of the members of it, even the least, so he will be displeased with the great ones of the church, if they despise the little ones of it. "You that are striving who shall be greatest, take heed lest in this contest you despise the little ones." We may understand it literally of little children; of them Christ was speaking, v. 2, 4. The infant seed of the faithful belong to the family of Christ, and are not to be despised. Or, figuratively; true but weak believers are these little ones, who in their outward condition, or the frame of their spirits, are like little children, the lambs of Christ's flock.

[1.] We must not despise them, not think meanly of them, as lambs despised, Job xii. 5. We must not make a jest of their infirmities, not look upon them with contempt, not conduct ourselves scornfully or disdainfully toward them, as if we cared not what became of them; we must not say, "Though they be offended, and grieved, and stumble, what is that to us?" Nor should we make a slight matter of doing that which will entangle and perplex them. This despising of the little ones is what we are largely cautioned against, Rom. xiv. 3, 10, 15, 20, 21. We must not impose upon the consciences of others, nor bring them into subjection to our humours, as they do who say to men's souls, Bow down, that we may go over. There is a respect owing to the conscience of every man who appears to be conscientious.

[2.] We must take heed that we do not despise them; we must be afraid of the sin, and be very cautious what we say and do, lest we should through inadvertency give offence to Christ's little ones, lest we put contempt upon them, without being aware of it. There were those that hated them, and cast them out, and yet said, Let the Lord be glorified. And we must be afraid of the punishment; "Take heed of despising them, for it is at your peril if you do."

(2.) The reasons to enforce the caution. We must not look upon these little ones as contemptible, because really they are considerable. Let not earth despise those whom heaven respects; let not those be looked upon by us with respect, as his favourites. To prove that the little ones which believe in Christ are worthy to be respected, consider,

[1.] The ministration of the good angels about them; In heaven their angels always behold the face of my Father. This Christ saith to us, and we may take it upon his word, who came from heaven to let us know what is done there by the world of angels. Two things he lets us know concerning them,

First, That they are the little ones' angels. God's angels are theirs; for all his is ours, if we be Christ's. 1 Cor. iii. 22. They are theirs; for they have a charge concerning them to minister for their good (Heb. i. 14), to pitch their tents about them, and bear them up in their arms. Some have imagined that every particular saint has a guardian angel; but why should we suppose this, when we are sure that every particular saint, when there is occasion, has a guard of angels? This is particularly applied here to the little ones, because they are most despised and most exposed. They have but little that they can call their own, but they can look by faith on the heavenly hosts, and call them theirs. While the great ones of the world have honourable men for their retinue and guards, the little ones of the church are attended with glorious angels; which bespeaks not only their dignity, but the danger those run themselves upon, who despise and abuse them. It is bad being enemies to those who are so guarded; and it is good having God for our God, for then we have his angels for our angels.

Secondly, That they always behold the face of the Father in heaven. This bespeaks, 1. The angels' continual felicity and honour. The happiness of heaven consists in the vision of God, seeing him face to face as he is, beholding his beauty; this the angels have without interruption; when they are ministering to us on earth, yet even then by contemplation they behold the face of God, for they are full of eyes within. Gabriel, when speaking to Zecharias, yet stands in the presence of God, Rev. iv. 8; Luke i. 19. The expression intimates, as some think, the special dignity and honour of the little ones' angels; the prime ministers of state are said to see the king's face (Esth. i. 14), as if the strongest angels had the charge of the weakest saints. 2. It bespeaks their continual readiness to minister to the saints. They behold the face of God, expecting to receive orders from him what to do for the good of the saints. As the eyes of the servant are to the hand of his master, ready to go or come upon the least beck, so the eyes of the angels are upon the face of God, waiting for the intimations of his will, which those winged messengers fly swiftly to fulfil; they go and return like a flash of lightning, Ezek. i. 14. If we would behold the face of God in glory hereafter, as the angels do (Luke xx. 36), we must behold the face of God now, in readiness to our duty, as they do, Acts ix. 6.

[2.] The gracious design of Christ concerning them (v. 11); For the Son of man is come to save that which was lost. This is a reason, First, Why the little ones' angels have such a charge concerning them, and attend upon them; it is in pursuance of Christ's design to save them. Note, The ministration of angels is founded in the mediation of Christ; through him angels are reconciled to us; and, when they celebrated God's goodwill toward men, to it they annexed their own. Secondly, Why they are not to be despised; because Christ came to save them, to save them that are lost, the little ones that are lost in their own eyes (Isa. lxvi. 3), that are at a loss within themselves. Or rather, the children of men. Note, 1. Our souls by nature are lost souls; as a traveller is lost, that is out of his way, as a convicted prisoner is lost. God lost the service of fallen man, lost the honour he should have had from him. 2. Christ's errand into the world was to save that which was lost, to reduce us to our allegiance, restore us to our work, reinstate us in our privileges, and so to put us into the right way that leads to our great end; to save those that are spiritually lost from being eternally so. 3. This is a good reason why the least and weakest believers should not be despised or offended. If Christ put such a value upon them, let us not undervalue them. If he denied himself so much for their salvation, surely we should deny ourselves for their edification and consolation. See this argument urged, Rom. xiv. 15; 1 Cor. viii. 11, 12. Nay, if Christ came into the world to save souls, and his heart is so much upon that work, he will reckon severely with those that obstruct and hinder it, by obstructing the progress of those that are setting their faces heavenward, and so thwart his great design.

[3.] The tender regard which our heavenly Father has to these little ones, and his concern for their welfare. This is illustrated by a comparison, v. 12-14. Observe the gradation of the argument; the angels of God are their servants, the Son of God is their Saviour, and, to complete their honour, God himself is their Friend. None shall pluck them out of my Father's hand, John x. 28.

Here is, First, The comparison, v. 12, 13. The owner that had lost one sheep out of a hundred, does not slight it, but diligently enquires after it, is greatly pleased when he has found it, and has in that a sensible and affecting joy, more than in the ninety and nine that wandered not. The fear he was in of losing that one, and the surprise of finding it, add to the joy. Now this is applicable, 1. To the state of fallen man in general; he is strayed like a lost sheep, the angels that stood were as the ninety-nine that never went astray; wandering man is sought upon the mountains, which Christ, in great fatigue, traversed in pursuit of him, and he is found; which is a matter of joy. Greater joy there is in heaven for returning sinners than for remaining angels. 2. To particular believers, who are offended and put out of their way by the stumbling-blocks that are laid in their way, or the wiles of those who seduce them out of the way. Now though but one of a hundred should hereby be driven off, as sheep easily are, yet that one shall be looked after with a great deal of care, the return of it welcomed with a great deal of pleasure; and therefore the wrong done to it, no doubt, will be reckoned for with a great deal of displeasure. If there be joy in heaven for the finding of one of these little ones, there is wrath in heaven for the offending of them. Note, God is graciously concerned, not only for his flock in general, but for every lamb, or sheep, that belongs to it. Though they are many, yet out of those many he can easily miss one, for he is a great Shepherd, but not so easily lose it, for he is a good Shepherd, and takes a more particular cognizance of his flock than ever any did; for he calls his own sheep by name, John x. 3. See a full exposition of this parable, Ezek. xxxiv. 2, 10, 16, 19.

Secondly, The application of this comparison (v. 14); It is not the will of your Father, that one of these little ones should perish. More is implied than is expressed. It is not his will that any should perish, but, 1. It is his will, that these little ones should be saved; it is the will of his design and delight: he has designed it, and set his heart upon it, and he will effect it; it is the will of his precept, that all should do what they can to further it, and nothing to hinder it. 2. This care extends itself to every particular member of the flock, even the meanest. We think if but one or two be offended and ensnared, it is no great matter, we need not mind it; but God's thoughts of love and tenderness are above ours. 3. It is intimated that those who do any thing by which any of these little ones are brought into danger of perishing, contradict the will of God, and highly provoke him; and though they cannot prevail in it, yet they will be reckoned with for it by him, who, in his saints, as in other things, is jealous of his honour, and will not bear to have it trampled on. See Isa. iii. 15, What mean ye, that ye beat my people? Ps. lxxvi. 8, 9.

Observe, Christ called God, v. 19, my Father which is in heaven; he calls him, v. 14, your Father which is in heaven; intimating that he is not ashamed to call his poor disciples brethren; for have not he and they one Father? I ascend to my Father and your Father (John xx. 17); therefore ours because his. This intimates likewise the ground of the safety of his little ones; that God is their Father, and is therefore inclined to succour them. A father takes care of all his children, but is particularly tender of the little ones, Gen. xxxiii. 13. He is their Father in heaven, a place of prospect, and therefore he sees all the indignities offered them; and a place of power, therefore he is able to avenge them. This comforts offended little ones, that their Witness is in heaven (Job xvi. 19), their Judge is there, Ps. lxviii. 5.
Adam Clarke: Commentary on the Bible - 1831
18:7: Wo! - Or, alas! ουαι. It is the opinion of some eminent critics, that this word is ever used by our Lord to express sympathy and concern.
Because of offenses - Scandals, stumbling-blocks, persecutions, etc.
For it must needs be that offenses come - Αναγκε γαρ εϚιν ελθειν τα σκανδαλα, for the coming of offenses is unavoidable. Such is the wickedness of men, such their obstinacy, that they will not come unto Christ that they may have life, but desperately continue deceiving and being deceived. In such a state of things, offenses, stumbling-blocks, persecutions, etc., are unavoidable.
Wo to that man - He who gives the offense, and he who receives it, are both exposed to ruin.
Albert Barnes: Notes on the Bible - 1834
18:7: Woe unto the world because of offences - That is, offences will be the cause of woe or of suffering. Offences, here, mean things that will produce sin: that will cause us to sin, or temptations to induce others to sin. See the notes at Mat 5:29.
It must needs be ... - That is, such is the depravity of man that there will be always some who are attempting to make others sin; some people of wickedness endeavoring to lead Christians astray, and rejoicing when they have succeeded in causing them to fall. Such, also, is the strength of our native corruption and the force of passion, that our besetting sins will lead us astray.
Woe to that man by whom the offence cometh - He who leads others into sin is awfully guilty - no man can be more guilty. No wickedness can be more deeply seated in the heart than that which attempts to mar the peace, defile the purity, and destroy the souls of others; and yet in all ages there have been multitudes who, by persecution, threats, arts, allurements, and persuasion, have endeavored to seduce Christians from the faith and to lead them into sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:7: unto: Gen 13:7; Sa1 2:17, Sa1 2:22-25; Sa2 12:14; Luk 17:1; Rom 2:23, Rom 2:24; Ti1 5:14, Ti1 5:15, Ti1 6:1; Tit 2:5, Tit 2:8; Pe2 2:2
for: Mar 13:7; Act 1:16; Co1 11:19; Th2 2:3-12; Ti1 4:1-3; Ti2 3:1-5; Ti2 4:3, Ti2 4:4; Jde 1:4
but: Mat 13:41, Mat 13:42, Mat 23:13-28, Mat 26:24; Joh 17:12; Act 1:18-20; Pe2 2:3, Pe2 2:15-17; Jde 1:11-13; Rev 2:14, Rev 2:15, Rev 2:20-23, Rev 19:20, Rev 19:21
Geneva 1599
18:7 (3) Woe unto the world because of offences! for it must needs be that (c) offences come; but woe to that man by whom the offence cometh!
(3) A good man cannot help but experience offences, yet he must by no means offer offence.
(c) Obstructions and hindrances which stop the course of good works. The Greek word conveys the sense of things which we stumble at.
John Gill
18:7 Woe unto the world because of offences!.... By which are meant, not sins, as sometimes, but rather temptations to sin; and so the Ethiopic version renders this word by "temptation" in every clause, as the Arabic does in the next; and may design all the contempt and reproach cast upon the doctrines, ordinances, and people of Christ, and all those afflictions, distresses, and persecutions exercised on them, on purpose to cause them to stumble and fall; to tempt them to deny the truth, drop their profession of religion, and relinquish the service of Christ; things which are displeasing to God, discouraging to his people, and often attended with bad consequences to formal professors; and bring down the judgments of God upon the men of the world; who sooner or later will vindicate his own cause, avenge his own elect, and render tribulation to them that trouble them.
For it must needs be that offences come; considering the implacable malice of Satan, his unwearied and indefatigable pains, the malignity of the men of the world, their aversion and enmity to the Gospel of Christ, and all good men; it cannot be thought, God suffering such things for the trial of such as are truly gracious, and for the discovery of hypocrites, and for the manifestation of his grace, power, and faithfulness in the preservation of his dear children, that it should be otherwise, but that such offences should be:
but woe to that man by whom the offence cometh; for though God, for wise ends and reasons, as above, voluntarily permits such things to be in the world; and though they do not succeed, as to cause the true followers of Christ so to stumble and fall, as to perish, yet this does not excuse their sin and wickedness, in doing all that in them lay to effect it. For though God will, and does overrule all their base designs against his ministers, church, and people, for his glory, and their good, this is no thanks to them; and as it does not in the least extenuate their crime, it will not abate the severity of their punishment.
John Wesley
18:7 Wo to the world because of offences - That is, unspeakable misery will be in the world through them; for it must needs be that offences come - Such is the nature of things, and such the weakness, folly, and wickedness of mankind, that it cannot be but they will come; but wo to that man - That is, miserable is that man, by whom the offence cometh. Offences are, all things whereby any one is turned out of, or hindered in the way of God.
18:818:8: Եթէ ձե՛ռն քո կամ ոտն գայթագղեցուցանէ զքեզ, հա՛տ զնա՝ եւ ընկեա՛ ՚ի քէն. լա՛ւ իցէ քեզ՝ միաձեռանի՛ կամ կա՛ղ մտանել ՚ի կեա՛նս, քան թէ երկուս ձեռս եւ երկուս ոտս ունիցիս, եւ անկանել ՚ի հուրն յաւիտենից[331]։ [331] Ոմանք. Միաձեռն, կամ՝ միաձեռնի կամ կաղ... քան երկուս ձե՛՛... ոտս ունել եւ անկանիցիս ՚ի հուրն յաւիտենական։ Յօրինակին. Երկու ձեռս եւ երկուս ո՛՛։
8 Եթէ քո ձեռքը կամ ոտքը քեզ գայթակղեցնում է, կտրի՛ր այն եւ դէ՛ն գցիր քեզնից. լաւ է, որ դու մէկ ձեռքով կամ կաղ մտնես կեանք, քան երկու ձեռք ու երկու ոտք ունենաս եւ յաւիտենական կրակի մէջ ընկնես
8 Արդ՝ եթէ քու ձեռքդ կամ ոտքդ քեզ կը գայթակղեցնէ, կտրէ զանիկա ու քեզմէ ձգէ. աղէկ է քեզի կաղ կամ պակասաւոր մտնել կեանքը, քան թէ երկու ձեռք կամ երկու ոտք ունենալ ու յաւիտենական կրակին մէջ ձգուիլ։
Եթէ ձեռն քո կամ ոտն գայթակղեցուցանէ զքեզ, հատ զնա եւ ընկեա ի քէն. լաւ իցէ քեզ միաձեռանի կամ կաղ մտանել ի կեանս, քան երկուս ձեռս եւ երկուս ոտս ունել, եւ անկանել ի հուրն յաւիտենական:

18:8: Եթէ ձե՛ռն քո կամ ոտն գայթագղեցուցանէ զքեզ, հա՛տ զնա՝ եւ ընկեա՛ ՚ի քէն. լա՛ւ իցէ քեզ՝ միաձեռանի՛ կամ կա՛ղ մտանել ՚ի կեա՛նս, քան թէ երկուս ձեռս եւ երկուս ոտս ունիցիս, եւ անկանել ՚ի հուրն յաւիտենից[331]։
[331] Ոմանք. Միաձեռն, կամ՝ միաձեռնի կամ կաղ... քան երկուս ձե՛՛... ոտս ունել եւ անկանիցիս ՚ի հուրն յաւիտենական։ Յօրինակին. Երկու ձեռս եւ երկուս ո՛՛։
8 Եթէ քո ձեռքը կամ ոտքը քեզ գայթակղեցնում է, կտրի՛ր այն եւ դէ՛ն գցիր քեզնից. լաւ է, որ դու մէկ ձեռքով կամ կաղ մտնես կեանք, քան երկու ձեռք ու երկու ոտք ունենաս եւ յաւիտենական կրակի մէջ ընկնես
8 Արդ՝ եթէ քու ձեռքդ կամ ոտքդ քեզ կը գայթակղեցնէ, կտրէ զանիկա ու քեզմէ ձգէ. աղէկ է քեզի կաղ կամ պակասաւոր մտնել կեանքը, քան թէ երկու ձեռք կամ երկու ոտք ունենալ ու յաւիտենական կրակին մէջ ձգուիլ։
zohrab-1805▾ eastern-1994▾ western am▾
18:88: Если же рука твоя или нога твоя соблазняет тебя, отсеки их и брось от себя: лучше тебе войти в жизнь без руки или без ноги, нежели с двумя руками и с двумя ногами быть ввержену в огонь вечный;
18:8  εἰ δὲ ἡ χείρ σου ἢ ὁ πούς σου σκανδαλίζει σε, ἔκκοψον αὐτὸν καὶ βάλε ἀπὸ σοῦ· καλόν σοί ἐστιν εἰσελθεῖν εἰς τὴν ζωὴν κυλλὸν ἢ χωλόν, ἢ δύο χεῖρας ἢ δύο πόδας ἔχοντα βληθῆναι εἰς τὸ πῦρ τὸ αἰώνιον.
18:8. Εἰ (If) δὲ (moreover) ἡ (the-one) χείρ (a-hand) σου (of-thee) ἢ (or) ὁ (the-one) πούς (a-foot) σου (of-thee) σκανδαλίζει (it-cumbereth-to) σε, (to-thee,"ἔκκοψον (thou-should-have-felled-out) αὐτὸν (to-it) καὶ (and) βάλε (thou-should-have-had-casted) ἀπὸ (off) σοῦ: (of-THEE) καλόν (seemly) σοί (unto-THEE) ἐστιν (it-be) εἰσελθεῖν (to-have-had-came-into) εἰς (into) τὴν (to-the-one) ζωὴν (to-a-lifing) κυλλὸν (to-crippled) ἢ (or) χωλόν, (to-lame) ἢ (or) δύο (to-two) χεῖρας (to-hands) ἢ (or) δύο (to-two) πόδας (to-feet) ἔχοντα (to-holding) βληθῆναι (to-have-been-casted) εἰς (into) τὸ (to-the-one) πῦρ (to-a-fire) τὸ (to-the-one) αἰώνιον. (to-aged-belonged)
18:8. si autem manus tua vel pes tuus scandalizat te abscide eum et proice abs te bonum tibi est ad vitam ingredi debilem vel clodum quam duas manus vel duos pedes habentem mitti in ignem aeternumAnd if thy hand, or thy foot, scandalize thee, cut it off, and cast it from thee. It is better for thee to go into life maimed or lame, than having two hands or two feet, to be cast into everlasting fire.
8. And if thy hand or thy foot causeth thee to stumble, cut it off, and cast it from thee: it is good for thee to enter into life maimed or halt, rather than having two hands or two feet to be cast into the eternal fire.
18:8. So if your hand or your foot leads you to sin, cut it off and cast it away from you. It is better for you to enter into life disabled or lame, than to be sent into eternal fire having two hands or two feet.
18:8. Wherefore if thy hand or thy foot offend thee, cut them off, and cast [them] from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire.
Wherefore if thy hand or thy foot offend thee, cut them off, and cast [them] from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire:

8: Если же рука твоя или нога твоя соблазняет тебя, отсеки их и брось от себя: лучше тебе войти в жизнь без руки или без ноги, нежели с двумя руками и с двумя ногами быть ввержену в огонь вечный;
18:8  εἰ δὲ ἡ χείρ σου ἢ ὁ πούς σου σκανδαλίζει σε, ἔκκοψον αὐτὸν καὶ βάλε ἀπὸ σοῦ· καλόν σοί ἐστιν εἰσελθεῖν εἰς τὴν ζωὴν κυλλὸν ἢ χωλόν, ἢ δύο χεῖρας ἢ δύο πόδας ἔχοντα βληθῆναι εἰς τὸ πῦρ τὸ αἰώνιον.
18:8. si autem manus tua vel pes tuus scandalizat te abscide eum et proice abs te bonum tibi est ad vitam ingredi debilem vel clodum quam duas manus vel duos pedes habentem mitti in ignem aeternum
And if thy hand, or thy foot, scandalize thee, cut it off, and cast it from thee. It is better for thee to go into life maimed or lame, than having two hands or two feet, to be cast into everlasting fire.
18:8. So if your hand or your foot leads you to sin, cut it off and cast it away from you. It is better for you to enter into life disabled or lame, than to be sent into eternal fire having two hands or two feet.
18:8. Wherefore if thy hand or thy foot offend thee, cut them off, and cast [them] from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire.
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
8 (Мк IX:43-45). Буквально: …хорошо тебе войти в жизнь увечному или хромому (kullon h cwlon)… Русский перевод сделан больше по смыслу, чем буквально. В славянском: «добрейше ти есть внити в живот хрому или бедну» и проч., причем словами «добрейше», как и в русском, неточно выражено греческое kalon estin, а через «бедну» — cwlon. Впрочем, замечают, что kalon нужно принимать здесь в значении сравнительной степени, вследствие далее встречающегося h (чем). У LXX такая конструкция встречается часто; основание для нее в еврейской конструкции, где положительная степень употребляется с дальнейшим мин. — Связь стиха с предыдущим определяют так: «хочешь ли ты не быть таким человеком, которому возвещается горе?… отсеки их и брось от себя» и проч. Смысл тот, что «соблазнами не только вредит один человек другому, но они возникают для ученика и из его собственной природы» (Цан), т. е. зависят от его свободной воли, и он обладает возможностью соблазнять и не соблазнять себя и других. Это дает повод к изречениям ст. 8-9, смысл которых в существенном тот же, какой в V:29-30 (см. прим. к этому месту). — Выражение «в жизнь» в греческом с членом, «известная жизнь», истинная, действительная, не мнимая, не призрачная; и соответствующее выражение «огонь вечный» — также с членом, действительный, не призрачный огонь. Идея вечного наказания свойственна была тогдашней иудейской апокрифической литературе (Прем II:35; Енох XCI:9; XXVII:3 и мн. др.). — По словам Златоуста, Спаситель говорит здесь не о членах тела, а о друзьях и сродниках наших, которые составляют как бы необходимые для нас члены. Это толкование считается «слишком ограничительным». Наши поступки и привычки, как и лица, могут быть столь же дороги нам, как рука или нога.
Adam Clarke: Commentary on the Bible - 1831
18:8: If thy hand, etc. - See the notes on Mat 5:29-30 (note).
Albert Barnes: Notes on the Bible - 1834
18:8: If thy hand ... - See the notes at Mat 5:29-30. The sense in all these instances is the same. Worldly attachments, friendships, and employments of any kind, that cannot be pursued without leading us into sin, be they ever so dear to us, must be abandoned, or the soul will be lost.
It is better for thee to enter into life halt or maimed ... - It is not meant, by this, that when the body shall be raised it will be maimed and disfigured in this manner. It will be perfect. See Co1 15:42-44. But these things are said for the purpose of carrying out or making complete the figure or the representation of cutting off the hands, etc. The meaning is, it is better to go to heaven without enjoying the things that caused us to sin, than to enjoy them here and then be lost.
Halt - Lame.
Maimed - With a loss of limbs.
Into hell fire - It is implied, in all this, that if their sins, however dear to them, were not abandoned, the soul must go into everlasting fire. This is conclusive proof that the sufferings of the wicked will be eternal. See the notes at Mar 9:44, Mar 9:46, Mar 9:48.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:8: if: Mat 5:29, Mat 5:30, Mat 14:3, Mat 14:4; Deu 13:6-8; Mar 9:43-48; Luk 14:26, Luk 14:27, Luk 14:33, Luk 18:22, Luk 18:23
and cast: Isa 2:20, Isa 2:21, Isa 30:22; Eze 18:31; Rom 13:12; Phi 3:8, Phi 3:9
maimed: Mat 15:30, Mat 15:31
everlasting: Mat 25:41, Mat 25:46; Isa 33:14; Mar 9:48, Mar 9:49; Luk 16:24; Th2 1:8, Th2 1:9; Rev 14:10; Rev 20:15, Rev 21:8
Geneva 1599
18:8 Wherefore if thy hand or thy foot (d) offend thee, cut them off, and cast [them] from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire.
(d) See Mt 5:29
John Gill
18:8 Wherefore if thy hand or thy foot,.... The same words are repeated here on occasion of offences, as are spoken by Christ, Mt 5:29 on account of unchaste looks, desires and lusts: giving offence to Christ's disciples, or endeavouring, by any means whatever, to cause them to stumble and fall, is equally gratifying the flesh, and no more to be indulged, than the other, on pain of eternal damnation. See Gill on Mt 5:29, Mt 5:30
John Wesley
18:8 If thy hand, foot, eye, cause thee to offend - If the most dear enjoyment, the most beloved and useful person, turn thee out of, or hinder thee in the way Is not this a hard saying? Yes; if thou take counsel with flesh and blood. Mt 5:29; Mk 9:43.
18:918:9: Եւ եթէ ա՛կն քո գայթագղեցուցանէ զքեզ, խլեա՛ զնա եւ ընկեա՛ ՚ի քէն. լա՛ւ իցէ քեզ միականի՛ մտանել ՚ի կեանս, քան երկուս աչս ունել՝ եւ անկանել ՚ի գեհե՛ն հրոյն։ զդ
9 Եւ եթէ քո աչքն է գայթակղեցնում քեզ, հանի՛ր այն եւ դէ՛ն գցիր քեզնից. լաւ է, որ դու միականի մտնես կեանք, քան երկու աչք ունենաս եւ ընկնես գեհենի կրակը:
9 Եթէ աչքդ քեզ կը գայթակղեցնէ, հանէ զանիկա եւ քեզմէ ձգէ. աղէկ է քեզի մէկ աչքով կեանքը մտնել, քան թէ երկու աչք ունենալ ու կրակին գեհեանը ձգուիլ»։
Եւ եթէ ակն քո գայթակղեցուցանէ զքեզ, խլեա զնա եւ ընկեա ի քէն. լաւ իցէ քեզ միականի մտանել ի կեանս, քան երկուս աչս ունել եւ անկանել ի գեհեն հրոյն:

18:9: Եւ եթէ ա՛կն քո գայթագղեցուցանէ զքեզ, խլեա՛ զնա եւ ընկեա՛ ՚ի քէն. լա՛ւ իցէ քեզ միականի՛ մտանել ՚ի կեանս, քան երկուս աչս ունել՝ եւ անկանել ՚ի գեհե՛ն հրոյն։ զդ
9 Եւ եթէ քո աչքն է գայթակղեցնում քեզ, հանի՛ր այն եւ դէ՛ն գցիր քեզնից. լաւ է, որ դու միականի մտնես կեանք, քան երկու աչք ունենաս եւ ընկնես գեհենի կրակը:
9 Եթէ աչքդ քեզ կը գայթակղեցնէ, հանէ զանիկա եւ քեզմէ ձգէ. աղէկ է քեզի մէկ աչքով կեանքը մտնել, քան թէ երկու աչք ունենալ ու կրակին գեհեանը ձգուիլ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:99: и если глаз твой соблазняет тебя, вырви его и брось от себя: лучше тебе с одним глазом войти в жизнь, нежели с двумя глазами быть ввержену в геенну огненную.
18:9  καὶ εἰ ὁ ὀφθαλμός σου σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ· καλόν σοί ἐστιν μονόφθαλμον εἰς τὴν ζωὴν εἰσελθεῖν, ἢ δύο ὀφθαλμοὺς ἔχοντα βληθῆναι εἰς τὴν γέενναν τοῦ πυρός.
18:9. καὶ (And) εἰ (if) ὁ (the-one) ὀφθαλμός (an-eye) σου (of-thee) σκανδαλίζει (it-cumbereth-to) σε, (to-thee,"ἔξελε (thou-should-have-had-sectioned-out) αὐτὸν (to-it) καὶ (and) βάλε (thou-should-have-had-casted) ἀπὸ (off) σοῦ: (of-THEE) καλόν (seemly) σοί (unto-THEE) ἐστιν (it-be) μονόφθαλμον (to-alone-eyed) εἰς (into) τὴν (to-the-one) ζωὴν (to-a-lifing) εἰσελθεῖν, (to-have-had-came-into) ἢ (or) δύο (to-two) ὀφθαλμοὺς (to-eyes) ἔχοντα (to-holding) βληθῆναι (to-have-been-casted) εἰς (into) τὴν (to-the-one) γέενναν (to-a-geenna) τοῦ (of-the-one) πυρός. (of-a-fire)
18:9. et si oculus tuus scandalizat te erue eum et proice abs te bonum tibi est unoculum in vitam intrare quam duos oculos habentem mitti in gehennam ignisAnd if thy eye scandalize thee, pluck it out, and cast it from thee. It is better for thee having one eye to enter into life, than having two eyes to be cast into hell fire.
9. And if thine eye causeth thee to stumble, pluck it out, and cast it from thee: it is good for thee to enter into life with one eye, rather than having two eyes to be cast into the hell of fire.
18:9. And if your eye leads you to sin, root it out and cast it away from you. It is better for you to enter into life with one eye, than to be sent into the fires of Hell having two eyes.
18:9. And if thine eye offend thee, pluck it out, and cast [it] from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire.
And if thine eye offend thee, pluck it out, and cast [it] from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire:

9: и если глаз твой соблазняет тебя, вырви его и брось от себя: лучше тебе с одним глазом войти в жизнь, нежели с двумя глазами быть ввержену в геенну огненную.
18:9  καὶ εἰ ὁ ὀφθαλμός σου σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ· καλόν σοί ἐστιν μονόφθαλμον εἰς τὴν ζωὴν εἰσελθεῖν, ἢ δύο ὀφθαλμοὺς ἔχοντα βληθῆναι εἰς τὴν γέενναν τοῦ πυρός.
18:9. et si oculus tuus scandalizat te erue eum et proice abs te bonum tibi est unoculum in vitam intrare quam duos oculos habentem mitti in gehennam ignis
And if thy eye scandalize thee, pluck it out, and cast it from thee. It is better for thee having one eye to enter into life, than having two eyes to be cast into hell fire.
18:9. And if your eye leads you to sin, root it out and cast it away from you. It is better for you to enter into life with one eye, than to be sent into the fires of Hell having two eyes.
18:9. And if thine eye offend thee, pluck it out, and cast [it] from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9 (Мк IX:47, 48). Конструкция 9 стиха одинакова с предыдущим. Одинаковая мысль повторяется ради выразительности.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:9: to enter: Mat 19:17, Mat 19:23, Mat 19:24; Act 14:22; Heb 4:11; Rev 21:27
rather: Mat 16:26; Luk 9:24, Luk 9:25
18:1018:10: Զգո՛յշ լերուք՝ մի՛ արհամարհիցէք զմի ՚ի փոքրկանցս յայսցանէ. ասե՛մ ձեզ, զի հրեշտակք նոցա յերկինս՝ հանապազ տեսանե՛ն զերեսս Հօր իմոյ՝ որ յերկինս է։
10 Զգո՛յշ եղէք, որ այս փոքրիկներից մէկին չարհամարհէք. ասում եմ ձեզ, որ երկնքում նրանց հրեշտակները մշտապէս տեսնում են երեսն իմ Հօր, որ երկնքում է
10 «Զգոյշ կեցէք որ չանարգէք այս պզտիկներէն մէկը. քանզի կ’ըսեմ ձեզի թէ երկնքի մէջ անոնց հրեշտակները միշտ կը տեսնեն իմ Հօրս երեսը՝ որ երկինքն է։
Զգոյշ լերուք, մի՛ արհամարհիցէք զմի ի փոքրկանցս յայսցանէ. ասեմ ձեզ, զի հրեշտակք նոցա յերկինս հանապազ տեսանեն զերեսս Հօր իմոյ որ յերկինս է:

18:10: Զգո՛յշ լերուք՝ մի՛ արհամարհիցէք զմի ՚ի փոքրկանցս յայսցանէ. ասե՛մ ձեզ, զի հրեշտակք նոցա յերկինս՝ հանապազ տեսանե՛ն զերեսս Հօր իմոյ՝ որ յերկինս է։
10 Զգո՛յշ եղէք, որ այս փոքրիկներից մէկին չարհամարհէք. ասում եմ ձեզ, որ երկնքում նրանց հրեշտակները մշտապէս տեսնում են երեսն իմ Հօր, որ երկնքում է
10 «Զգոյշ կեցէք որ չանարգէք այս պզտիկներէն մէկը. քանզի կ’ըսեմ ձեզի թէ երկնքի մէջ անոնց հրեշտակները միշտ կը տեսնեն իմ Հօրս երեսը՝ որ երկինքն է։
zohrab-1805▾ eastern-1994▾ western am▾
18:1010: Смотрите, не презирайте ни одного из малых сих; ибо говорю вам, что Ангелы их на небесах всегда видят лице Отца Моего Небесного.
18:10  ὁρᾶτε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων· λέγω γὰρ ὑμῖν ὅτι οἱ ἄγγελοι αὐτῶν ἐν οὐρανοῖς διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς.
18:10. Ὁρᾶτε (Ye-should-discern-unto,"μὴ (lest) καταφρονήσητε (ye-might-have-centered-down-unto) ἑνὸς (of-one) τῶν (of-the-ones) μικρῶν ( of-small ) τούτων, (of-the-ones-these) λέγω (I-forth) γὰρ (therefore) ὑμῖν (unto-ye) ὅτι (to-which-a-one) οἱ (the-ones) ἄγγελοι (messengers) αὐτῶν (of-them) ἐν (in) οὐρανοῖς (unto-skies) διὰ (through) παντὸς (of-all) βλέπουσι (they-vieweth) τὸ (to-the-one) πρόσωπον (to-looked-toward) τοῦ (of-the-one) πατρός (of-a-Father) μου (of-me) τοῦ (of-the-one) ἐν (in) οὐρανοῖς. (unto-skies)
18:10. videte ne contemnatis unum ex his pusillis dico enim vobis quia angeli eorum in caelis semper vident faciem Patris mei qui in caelis estSee that you despise not one of these little ones: for I say to you, that their angels in heaven always see the face of my Father who is in heaven.
10. See that ye despise not one of these little ones; for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven.
18:10. See to it that you do not despise even one of these little ones. For I say to you, that their Angels in heaven continually look upon the face of my Father, who is in heaven.
18:10. Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.
Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven:

10: Смотрите, не презирайте ни одного из малых сих; ибо говорю вам, что Ангелы их на небесах всегда видят лице Отца Моего Небесного.
18:10  ὁρᾶτε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων· λέγω γὰρ ὑμῖν ὅτι οἱ ἄγγελοι αὐτῶν ἐν οὐρανοῖς διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς.
18:10. videte ne contemnatis unum ex his pusillis dico enim vobis quia angeli eorum in caelis semper vident faciem Patris mei qui in caelis est
See that you despise not one of these little ones: for I say to you, that their angels in heaven always see the face of my Father who is in heaven.
18:10. See to it that you do not despise even one of these little ones. For I say to you, that their Angels in heaven continually look upon the face of my Father, who is in heaven.
18:10. Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.
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
10 10-й стих содержит «удивительно прекрасную мысль о том, что малые, как такие, пользуются особенной защитой от Бога, которая подается им Ангелами — посредниками, видящими лицо Божие». Поэтому попытки добавить и изменить эту мысль в том виде, что под «малыми» разумеются только «верующие во имя Мое», или «пребывающие в церкви», (как в ст. 6) представляются ограничениями, несоответствующими общей мысли Христа и общему тону Его речи. Мысль Его заключается в том, что ни физически, ни духовно «малые» не только не должны быть соблазняемы, но даже не следует и относиться к ним высокомерно и с презрением. Здесь весьма тонкое продолжение ответа на вопрос кто больше в Царстве Небесном. Так как больше всех «малые», то ошибочно умалять и унижать их. — Толкование, что Христос заимствовал эти образы из существовавшей тогда иудейской ангелологии и что слова Его имеют более или менее близкие параллели в обычаях тогдашней придворной жизни при царях (ср. 3 Цар X:8; 4 Цар XXV:19; Есф I:14; Мф V:8; Евр XII:14), собственно, ничего не объясняют. Ближе к евангельским выражениям Иов XII:15; Дан X:13, 20, 21. Правильнее думать, что здесь — новое учение об Ангелах, самостоятельная мысль о них, выраженная Христом и Его апостолами в многочисленных местах Нового Завета и представляющая собственную, самобытную новозаветную «ангелологию», хотя, может быть, и имеющую некоторое формальное сходство с ветхозаветной и иудейской ангелологией. Во всяком случае мысль, что у «малых» имеются Ангелы, которые защищают их пред Богом, не встречается еще нигде в таком именно виде, как в Новом Завете. Под «малыми» нужно ближе всего разуметь детей, которые служат образами для поучения и назидания взрослых, но затем и этих последних; этих «малых» мы должны не соблазнять, а «подражать Ангелам и их попечению о малых сих» (Бенгель). «Видеть лицо» Отца Небесного — значит находиться в особенной близости к Богу.
Adam Clarke: Commentary on the Bible - 1831
18:10: One of these little ones - One of my simple, loving, humble disciples.
Their angels - always behold - Our Lord here not only alludes to, but, in my opinion, establishes the notion received by almost all nations, viz. That every person has a guardian angel; and that these have always access to God, to receive orders relative to the management of their charge. See Psa 34:8; Heb 1:14.
Always behold the face - Hence, among the Jews, the angels were styled מלכי פנים, malakey panim, angels of the face, and Michael is said to be סר הפנים, sar ha-panim the prince of the face. This is an allusion to the privilege granted by eastern monarchs to their chief favourites; a privilege which others were never permitted to enjoy. The seven princes of Media and Persia, who were the chief favourites and privy-counsellors of Ahasuerus, are said to see the king's face. Est 1:14; see also Kg2 25:19, and Jer 51:25. Our Lord's words give us to understand that humble-hearted, child-like disciples, are objects of his peculiar care, and constant attention. The clause, εν ουρανοις, in the heavens, is wanting in several MSS., versions, and fathers.
Albert Barnes: Notes on the Bible - 1834
18:10: Take heed that ye despise not one of these little ones. ... - That is, one who has become like a little child, or a Christian.
For I say unto you ... - Jesus then proceeds to state the reason why we should not despise his feeblest and obscurest follower. That reason is drawn from the care which God exercises over them. The first instance of that care is, that "in heaven their angels do always behold his face." He does not mean, I suppose, to state that every good man has his guardian angel, as many of the Jews believed; but that the angels were, in general, the guards of his followers, and aided them and watched over them. See the notes at Heb 1:14.
Do always behold the face of God - This is taken from the practice of earthly courts. To be admitted to the presence of a king; to be allowed to see his face continually; to have free access to him at all times, was deemed a mark of special favor Kg1 10:8; Est 1:14, and was esteemed a security for his protection. So, says our Saviour, we should not despise the obscurest Christian, for he is ministered to by the highest and noblest of beings by beings who are always enjoying the favor and friendship of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:10: heed: Mat 18:6, Mat 18:14, Mat 12:20; Psa 15:4; Zac 4:10; Luk 10:16; Rom 14:1-3, Rom 14:10, Rom 14:13-15, Rom 14:21; Rom 15:1; Co1 8:8-13, Co1 9:22, Co1 11:22, Co1 16:11; Co2 10:1, Co2 10:10; Gal 4:13, Gal 4:14, Gal 6:1; Th1 4:8; Ti1 4:12
their: Mat 1:20, Mat 2:13, Mat 2:19, Mat 24:31; Gen 32:1, Gen 32:2; Kg2 6:16, Kg2 6:17; Psa 34:7, Psa 91:11; Zac 13:7; Luk 16:22; Act 5:19, Act 10:3, Act 12:7-11, Act 12:23, Act 27:23; Heb 1:14
behold: Sa2 14:28; Kg1 22:19; Est 1:14; Psa 17:15; Luk 1:19
Geneva 1599
18:10 (4) Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.
(4) The weaker that a man is, the greater care we ought to have for his salvation, as God teaches us by his own example.
John Gill
18:10 Take heed that ye despise not one of these little ones,.... That is, one of those little ones that believed in Christ; for he is not speaking of infants in age, but of those who might be compared to such, for their humility and modesty; who were little in their own eyes, and mean and despicable in the eyes of the world, as well as appeared but little in the eyes of their fellow disciples and brethren; for our Lord returns and addresses himself to his disciples, who had been contending among themselves who should be greatest in the kingdom of heaven; and so were striving to lessen one another, each looking upon himself as the greater, and every other as little. Wherefore Christ cautions them against such a spirit, and bids them beware of despising their fellow disciples, as little, and below them; especially since so much notice and care were taken of them, both in heaven, and in earth:
for I say unto you, that in heaven: the phrase, "in heaven", is omitted in the Syriac and Persic versions, perhaps because it might be looked upon as unnecessary, since it afterwards appears; but is very proper, or pertinent, whether it be considered as descriptive of the angels, who have their habitation there, in distinction from the evil angels, who are cast down from thence; or as pointing out the place where the angels behold the face of God, and who are styled "their angels"; the angels of the little ones, that believe in Christ, who are ministering spirits unto them, the guardians of them, who encamp about them, and do many good offices for them. Some have thought from hence, that every good man has his peculiar angel that waits upon him, and cares for him; but this does not necessarily follow from, these words, only that they all have an interest in angels, and in their good services. This seems indeed to have been a notion that prevailed among the Jews, not only that there were angels which presided over particular nations, but who also had the care of particular persons; so they speak of an angel that was particularly appointed for Abraham (f). Nor will they allow, that one angel does two messages, nor two angels one (g) message: but that everyone has his particular place, person, and work; of whom it is further said, that they
do always behold the face of my father which is in heaven: which is not so much to be understood of their intellectual knowledge, and apprehension of the divine being, of their beholding the glory of his nature, and essence, and of their contemplating and applauding his perfections; as of their ministering before him, waiting, as servants, upon him, watching to receive his orders, and ready to obey his commands. And our Lord's argument is, that if such excellent creatures as the angels in heaven, who are continually favoured with being in the presence of Christ's heavenly father, honoured with so high a station, as always to stand before him, as ministers of his; if these are the guardians of these little ones, if they are committed to their care, and they have the oversight of them, then they ought not to be despised: and besides, since the angels that have the care of them are so near the throne, it should deter everyone from having their charge in contempt, or doing any injury to them; since they arc capable of lodging accusations and complaints against them; and, when leave is given, have power of executing the sorest judgments upon men. This description of angels agrees with what the Jews say of them, especially of the chief of them. Michael, they say (h), is the first and principal of the chief princes, "that behold the face of the king"; that is, the King of kings, the Lord of hosts. Suriel, which, with them, is another name of an angel, is called (i), , "the prince of faces", who is always in the presence of God; and, as the gloss says, is "an angel that is counted worthy to come before the king."
(f) T. Bab. Sanhedrim, fol. 96. 1. (g) Bereshit Rabba, sect. 50. fol. 44. 4. (h) Jacchiades in Dan. x. 13. (i) T. Bab. Beracot, fol. 51. 1.
John Wesley
18:10 See that ye despise not one of these little ones - As if they were beneath your notice. Be careful to receive and not to offend, the very weakest believer in Christ: for as inconsiderable as some of these may appear to thee, the very angels of God have a peculiar charge over them: even those of the highest order, who continually appear at the throne of the Most High. To behold the face of God seems to signify the waiting near his throne; and to be an allusion to the office of chief ministers in earthly courts, who daily converse with their princes.
Robert Jamieson, A. R. Fausset and David Brown
18:10 FURTHER TEACHING ON THE SAME SUBJECT INCLUDING THE PARABLE OF THE UNMERCIFUL DEBTOR. (Mat. 18:10-35)
Take heed that ye despise--stumble.
not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven--A difficult verse; but perhaps the following may be more than an illustration:--Among men, those who nurse and rear the royal children, however humble in themselves, are allowed free entrance with their charge, and a degree of familiarity which even the highest state ministers dare not assume. Probably our Lord means that, in virtue of their charge over His disciples (Heb 1:13; Jn 1:51), the angels have errands to the throne, a welcome there, and a dear familiarity in dealing with "His Father which is in heaven," which on their own matters they could not assume.
18:1118:11: Զի եկն Որդի մարդոյ կեցուցանել զկորուսեալն[332]։[332] Ոսկան. Զկորուսեալսն։
11[21] որովհետեւ մարդու Որդին եկաւ փրկելու կորածը»: [21] 21. Լաւագոյն յուն. բն. չունեն այս համարը:
11 Վասն զի Որդին մարդոյ եկաւ կորսուածը փրկելու։
Զի եկն Որդի մարդոյ կեցուցանել զկորուսեալն:

18:11: Զի եկն Որդի մարդոյ կեցուցանել զկորուսեալն[332]։
[332] Ոսկան. Զկորուսեալսն։
11[21] որովհետեւ մարդու Որդին եկաւ փրկելու կորածը»:
[21] 21. Լաւագոյն յուն. բն. չունեն այս համարը:
11 Վասն զի Որդին մարդոյ եկաւ կորսուածը փրկելու։
zohrab-1805▾ eastern-1994▾ western am▾
18:1111: Ибо Сын Человеческий пришел взыскать и спасти погибшее.
18:11  
18:11. [WH omits this verse.]
18:11. venit enim Filius hominis salvare quod perieratFor the Son of man is come to save that which was lost.
11. [Some Greek copies add verse 11: “The Son of Man came to save lost people.” See Lk. 19:10.]
18:11. For the Son of man has come to save what had been lost.
18:11. For the Son of man is come to save that which was lost.
For the Son of man is come to save that which was lost:

11: Ибо Сын Человеческий пришел взыскать и спасти погибшее.
18:11  
18:11. [WH omits this verse.]
18:11. venit enim Filius hominis salvare quod perierat
For the Son of man is come to save that which was lost.
11. [Some Greek copies add verse 11: “The Son of Man came to save lost people.” See Lk. 19:10.]
18:11. For the Son of man has come to save what had been lost.
18:11. For the Son of man is come to save that which was lost.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11 Многие экзегеты признают 11-й стих позднейшею прибавкою, заимствованною у Лк XIX:10. По их мнению, вставкою этого стиха затемняется связь 10-го стиха с 12-м, без 11-го стиха совершенно ясная. Морисон, однако ж, говорит, что свидетельства о не подлинности этого стиха не превышают свидетельств о его подлинности, и последние встречаются в большей части древних рукописей, унциальных и курсивных, древних латинских и сирских переводах и Вульгате.
Adam Clarke: Commentary on the Bible - 1831
18:11: For the Son of man, etc. - This is added as a second reason, why no injury should be done to his followers. "The Son of man has so loved them as to come into the world to lay down his life for them."
That which was lost - Απολωλος. In Rev 9:11, Satan is called Απολλυων, Apolluon, the destroyer, or him who lays waste. This name bears a near relation to that state in which our Lord tells us he finds all mankind - lost, desolated, ruined. So it appears that Satan and men have the nearest affinity to each other - as the destroyer and the destroyed - the desolator and the desolated - the loser and the lost. But the Son of man came to save the lost. Glorious news! May every lost soul feel it! This verse is omitted by five MSS., two versions, and three of the fathers; but of its authenticity there can be no doubt, as it is found in the parallel place, Luk 19:10, on which verse there is not a single various reading found in any of the MSS. that have ever been discovered, nor in any of the ancient versions.
Albert Barnes: Notes on the Bible - 1834
18:11: For the Son of man ... - This is a second reason why we should not despise Christians. That reason is, that the Son of man came to seek and save them. He came in search of them when lost; he found them; he redeemed them. It was the great object of his life; and, though they may be obscure and little in the eye of the world, yet that cannot be an object of contempt which the Son of God sought by his toils and his death.
Son of man - See the notes at Mat 8:19-20.
That which was lost - Property is lost when it is consumed, mislaid, wasted, sunk in the ocean, etc. - when we have no longer the use of it. Friends are lost when they die - we enjoy their and happiness. He is useless to society. So all people are "lost." They are wicked, miserable wanderers from God. They are lost to piety, to happiness, to heaven. These Jesus came to save by giving his own life a ransom, and shedding his own blood that they might be recovered and saved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:11: Mat 9:12, Mat 9:13, Mat 10:6, Mat 15:24; Luk 9:56, Luk 15:24, Luk 15:32, Luk 19:10; Joh 3:17, Joh 10:10; Joh 12:47; Ti1 1:15
John Gill
18:11 For the Son of man is come to seek that which was lost. This is another, and stronger reason, why these little ones should not be despised; because Christ, who is here meant by the Son of man, came into this world to save these persons; who were lost in Adam, and had destroyed themselves by their transgressions, and carries great force in it: for if God had so great a regard to these little ones, as to send his Son to obtain eternal salvation for them, when they were in a miserable and perishing condition; and Christ had so much love for them, as to come into this world, and endure the sorrows, sufferings, and death itself for them, who were not only little, but lost; and that to obtain righteousness and life for them, and save them with an everlasting salvation; then they must, and ought to be, far above the contempt of all mortals; and the utmost care should be taken not to despise, grieve, offend, and injure them in any form or shape whatever; see Rom 14:15. Beza observes, that this whole verse is left out in some Greek copies, but it stands in others, and in all the Oriental versions, and in Munster's Hebrew Gospel; nor can it be omitted; the following parable, which is an exemplification of it, requires it.
John Wesley
18:11 Another, and yet a stronger reason for your not despising them is, that I myself came into the world to save them. Lk 19:10.
Robert Jamieson, A. R. Fausset and David Brown
18:11 For the Son of man is come to save that which was lost--or "is lost." A golden saying, once and again repeated in different forms. Here the connection seems to be, "Since the whole object and errand of the Son of man into the world is to save the lost, take heed lest, by causing offenses, ye lose the saved." That this is the idea intended we may gather from Mt 18:14.
18:1218:12: Զիա՞րդ թուի ձեզ՝ եթէ լինիցի մարդոյ հարե՛ւր ոչխար, եւ մոլորիցի մի ՚ի նոցանէ, ո՞չ թողուցու զի՛ննսո՛ւնն եւ զի՛նն ոչխարն ՚ի լերինս, եւ երթայցէ խնդրիցէ զմոլորեալն[333]։ [333] Ոսկան. Ոչխարսն ՚ի լերինս։ Ոմանք. Թուիցի ձեզ... զիննսուն... եւ երթիցէ խնդրիցէ։
12 «Ձեզ ինչպէ՞ս է թւում. եթէ մի մարդ հարիւր ոչխար ունենայ, եւ նրանցից մէկը մոլորուի, իննսունինը ոչխարը լերան վրայ չի՞ թողնի ու գնայ որոնելու մոլորուածին
12 Ի՞նչպէս կ’երեւնայ ձեզի. եթէ մարդ մը հարիւր ոչխար ունենայ եւ անոնցմէ մէկը մոլորի, իննսունինը ոչխարը լեռները չի՞ ձգեր ու* երթար մոլորածը փնտռեր։
Զիա՞րդ թուի ձեզ. եթէ լինիցի մարդոյ հարեւր ոչխար եւ մոլորիցի մի ի նոցանէ, ո՞չ թողուցու զիննսուն եւ զինն ոչխարն ի լերինս, եւ երթիցէ խնդրիցէ զմոլորեալն:

18:12: Զիա՞րդ թուի ձեզ՝ եթէ լինիցի մարդոյ հարե՛ւր ոչխար, եւ մոլորիցի մի ՚ի նոցանէ, ո՞չ թողուցու զի՛ննսո՛ւնն եւ զի՛նն ոչխարն ՚ի լերինս, եւ երթայցէ խնդրիցէ զմոլորեալն[333]։
[333] Ոսկան. Ոչխարսն ՚ի լերինս։ Ոմանք. Թուիցի ձեզ... զիննսուն... եւ երթիցէ խնդրիցէ։
12 «Ձեզ ինչպէ՞ս է թւում. եթէ մի մարդ հարիւր ոչխար ունենայ, եւ նրանցից մէկը մոլորուի, իննսունինը ոչխարը լերան վրայ չի՞ թողնի ու գնայ որոնելու մոլորուածին
12 Ի՞նչպէս կ’երեւնայ ձեզի. եթէ մարդ մը հարիւր ոչխար ունենայ եւ անոնցմէ մէկը մոլորի, իննսունինը ոչխարը լեռները չի՞ ձգեր ու* երթար մոլորածը փնտռեր։
zohrab-1805▾ eastern-1994▾ western am▾
18:1212: Как вам кажется? Если бы у кого было сто овец, и одна из них заблудилась, то не оставит ли он девяносто девять в горах и не пойдет ли искать заблудившуюся?
18:12  τί ὑμῖν δοκεῖ; ἐὰν γένηταί τινι ἀνθρώπῳ ἑκατὸν πρόβατα καὶ πλανηθῇ ἓν ἐξ αὐτῶν, οὐχὶ ἀφήσει τὰ ἐνενήκοντα ἐννέα ἐπὶ τὰ ὄρη καὶ πορευθεὶς ζητεῖ τὸ πλανώμενον;
18:12. τί (To-what-one) ὑμῖν (unto-ye) δοκεῖ; (it-thinketh-unto?"ἐὰν (If-ever) γένηταί ( it-might-have-had-became ) τινι (unto-a-one) ἀνθρώπῳ (unto-a-mankind) ἑκατὸν (a-hundred) πρόβατα ( stepped-before ) καὶ (and) πλανηθῇ (it-might-have-been-wandered-unto) ἓν (one) ἐξ (out) αὐτῶν, (of-them,"οὐχὶ (unto-not) ἀφήσει (it-shall-send-off) τὰ (to-the-ones) ἐνενήκοντα (to-ninety) ἐννέα (to-nine) ἐπὶ (upon) τὰ (to-the-ones) ὄρη (to-juts) καὶ (and) πορευθεὶς (having-been-traversed-of) ζητεῖ (it-seeketh-unto) τὸ (to-the-one) πλανώμενον; (to-being-wandered-unto?"
18:12. quid vobis videtur si fuerint alicui centum oves et erraverit una ex eis nonne relinquet nonaginta novem in montibus et vadit quaerere eam quae erravitWhat think you? If a man have an hundred sheep, and one of them should go astray: doth he not leave the ninety-nine in the mountains, and goeth to seek that which is gone astray?
12. How think ye? if any man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and go unto the mountains, and seek that which goeth astray?
18:12. How does it seem to you? If someone has one hundred sheep, and if one of them has gone astray, should he not leave behind the ninety-nine in the mountains, and go out to seek what has gone astray?
18:12. How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray?
How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray:

12: Как вам кажется? Если бы у кого было сто овец, и одна из них заблудилась, то не оставит ли он девяносто девять в горах и не пойдет ли искать заблудившуюся?
18:12  τί ὑμῖν δοκεῖ; ἐὰν γένηταί τινι ἀνθρώπῳ ἑκατὸν πρόβατα καὶ πλανηθῇ ἓν ἐξ αὐτῶν, οὐχὶ ἀφήσει τὰ ἐνενήκοντα ἐννέα ἐπὶ τὰ ὄρη καὶ πορευθεὶς ζητεῖ τὸ πλανώμενον;
18:12. quid vobis videtur si fuerint alicui centum oves et erraverit una ex eis nonne relinquet nonaginta novem in montibus et vadit quaerere eam quae erravit
What think you? If a man have an hundred sheep, and one of them should go astray: doth he not leave the ninety-nine in the mountains, and goeth to seek that which is gone astray?
18:12. How does it seem to you? If someone has one hundred sheep, and if one of them has gone astray, should he not leave behind the ninety-nine in the mountains, and go out to seek what has gone astray?
18:12. How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray?
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 (Лк XV:3, 4). Лука называет эту речь Христа притчей. То, что изображается в притче, постоянно бывает в жизни каждого пастуха. Кто, напр., не знает, как часто пропавшие животные отыскиваются нашими деревенскими пастухами? Пастух не заботится об остальном стаде, потому что уверен в нем, знает, что в нем порученные его надзору животные не заблудятся, не подвергнутся опасности и не пропадут. Но заблудшее животное может пропасть. — «Сто овец» и «одна» — противоположение. «Сто» имеет общий (не точный) смысл и употреблено просто вместо слов: «большое стадо» (в противоположность «малому стаду», Лк XII:32); это просто — круглое число. Связь стиха с предыдущим (если бы даже был выпущен ст. 11) 10 стихом объяснить нелегко. Для пояснения можно указать на то, что в 12 стихе продолжается речь о ценности в очах Божьих «малых сих». Они имеют ангелов — защитников, стоящих пред лицом Божьим, и Бог не попускает, чтобы эти «малые» погибли. Мысль 12 стиха делается ясною из дальнейшего 14-го ст.
Adam Clarke: Commentary on the Bible - 1831
18:12: Doth he not leave the ninety and nine, and goeth into the mountains - So our common translation reads the verse; others, Doth he not leave the ninety and nine Upon The Mountains, and go, etc. This latter reading appears to me to be the best; because, in Luk 15:4, it is said, he leaveth the ninety and nine In The Desert. The allusion, therefore, is to a shepherd feeding his sheep on the mountains, in the desert; not seeking the lost one On the mountains.
Leaving the ninety and nine, and seeking the One strayed sheep: - This was a very common form of speech among the Jews, and includes no mystery, though there are some who imagine that our Lord refers to the angels who kept not their first estate, and that they are in number, to men, as Ninety are to One. But it is likely that our Lord in this place only alludes to his constant solicitude to instruct, heal, and save those simple people of the sea coasts, country villages, etc., who were scattered abroad, as sheep without a shepherd, (Mat 9:36), the scribes and Pharisees paying no attention to their present or eternal well-being. This may be also considered as a lesson of instruction and comfort to backsliders. How hardly does Christ give them up!
Albert Barnes: Notes on the Bible - 1834
18:12: To show still further the reason why we should not despise Christians, he introduced a parable showing the joy felt when a thing lost is found. A shepherd rejoices over the recovery of one of his flock that had wandered more than over all that remained; so God rejoices that man is restored: so he seeks his salvation, and wills that not one thus found should perish. If God thus loves and preserves the redeemed, then surely man should not despise them. See this passage further explained in Luk 15:4-10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:12: How: Mat 21:28, Mat 22:42; Co1 10:15
if: Mat 12:11; Psa 119:176; Isa 53:6; Jer 50:6; Eze 34:16, Eze 34:28; Luk 15:4-7; Joh 10:11-21; Pe1 2:25
into: Kg1 21:17; Eze 34:6, Eze 34:12
John Gill
18:12 How think ye,.... Or, as the Arabic, "what do you think?" what is your opinion of this matter? what is your sense of it? how does it appear to you? It is a Talmudic way of speaking, the same with "what do you think?" what is your judgment? So the Rabbins, after they have discussed a point among themselves, ask (k), , "what is our opinion?" or what do we think upon the whole? Christ here appeals to his disciples, makes them judges themselves in this matter, and illustrates it by a familiar instance of a man's seeking and finding his lost sheep, and rejoicing at it.
If a man have an hundred sheep; who is the proprietor of them; not the hireling, who has them under his care, and whose the sheep are not; but the owner of them, to whom they belong, and who must be thought to be most concerned for anyone of them that should go astray: a hundred sheep seem to be the number of a flock; at least flocks of sheep used to be divided into hundreds. In a Maronite's will, a field is thus bequeathed (l);
"the north part of it to such an one, and with it , "a hundred sheep", and a hundred vessels; and the south part of it to such an one, and with it , "a hundred sheep", and a hundred vessels; and he died, and the wise men confirmed his words, or his will.''
Such a supposition, or putting such a case as this, is very proper and pertinent.
And one of them be gone astray; which sheep are very prone to; see Ps 119:176;
doth he not leave the ninety and nine, which are not gone astray, in the place where they are; it is usual so to do:
and goeth into the mountains; alluding to the mountains of Israel, where were pastures for sheep, Ezek 34:13 and whither sheep are apt to wander, and go from mountain to mountain, Jer 50:6, and therefore these were proper places to go after them, and seek for them in: but the Vulgate Latin version joins the words "in" or "on the mountains", to the preceding clause, and reads,
doth he not leave the ninety and nine in the mountains; and so read all the Oriental versions, Syriac, Arabic, Ethiopic, and Persic; and in the same manner Theophylact;
and seeketh that which is gone astray? This is usual with men: no man that has a flock of sheep, and though but one strays from it, but takes this method. This parable now may be considered, either as an illustration of the Son of man's coming into this world, to seek, and to save his lost sheep, mentioned in the preceding verse; even the lost sheep of the house of Israel, the little ones that believed in him, who were despised by the Jews. And then by the "ninety and nine", we are not to understand the angels; who never went astray, never sinned, but kept their first estate, whom Christ left in the highest heavens, on the holy mountains of eternity, when he became incarnate, and came down on earth to redeem mankind: for these never go by the name of sheep; nor are they of the same nature and kind with the one that strays, and is sought out; nor is their number, with respect to men, as ninety nine to one; at least it cannot be ascertained; nor were they left by Christ, when he came on earth; for a multitude descended at his birth, and sung glory to God. Nor are the saints in heaven intended, whose state is safe; since it cannot be said of them, as in the following verse, that they went not astray; for they went astray like lost sheep, as others, and were looked up, sought out, and saved by Christ as others; but rather, by them, are meant the body of the Jewish nation, the far greater part of them, the Scribes and Pharisees, who rejected the Messiah, and despised those that believed in him: these were in sheep's clothing, of the flock of the house of Israel, of the Jewish fold; and with respect to the remnant among them, according to the election of grace, were as ninety nine to one: these were left by Christ, and taken no notice of by him, in comparison of the little ones, the lost sheep of the house of Israel he came to save: these he left on the mountains, on the barren pastures of Mount Sinai, feeding on their own works and services; or rather, he went into the mountains, or came leaping and skipping over them, Song 2:8, encountering with, and surmounting all difficulties that lay in the way of the salvation of his people; such as appearing in the likeness of sinful flesh, bearing, and carrying the griefs and sorrows of his people, obeying the law, satisfying justice, bearing their sins, and undergoing an accursed death, in order to obtain the salvation of his chosen ones, designed by the one sheep "that was gone astray"; who strayed from God, from his law, the rule of their walk, out of his way, into the ways of sin, which are of their own choosing and approving: or, the intention of this parable is, to set forth the great regard God has to persons ever so mean, that believe in Christ, whom he would not have stumbled and offended, and takes special care of them, that they shall not perish; even as the proprietor of a flock of sheep is more concerned for one straying one, than for the other ninety nine that remain.
(k) T. Bab. Sanhedrim, fol. 88. 2. (l) T. Bab. Bava Bathra, fol. 156. 2.
John Wesley
18:12 Lk 15:4.
Robert Jamieson, A. R. Fausset and David Brown
18:12 How think ye? If a man have an hundred sheep, and one of them be gone astray, &c.--This is another of those pregnant sayings which our Lord uttered more than once. See on the delightful parable of the lost sheep in Lk 15:4-7. Only the object there is to show what the good Shepherd will do, when even one of His sheep is lost, to find it; here the object is to show, when found, how reluctant He is to lose it. Accordingly, it is added,
18:1318:13: Եւ եթէ լինիցի գտանել զնա. ամէն ասեմ ձեզ՝ զի ուրա՛խ լինի ՚ի վերայ նորա, առաւե՛լ քան ՚ի վերայ իննսո՛ւն եւ յինունցն որ չիցեն մոլորեալ[334]։ [334] Ոմանք. Եւ ինուցն որք։
13 Եւ եթէ պատահի, որ այն գտնի, ճշմարիտ եմ ասում ձեզ, թէ նրա վրայ աւելի կ’ուրախանայ, քան իննսունիննի վրայ, որ մոլորուած չեն
13 Եթէ գտնելու ըլլայ, ճշմարիտ կ’ըսեմ ձեզի, որ աւելի ուրախ կ’ըլլայ անոր վրայ, քան թէ իննսունիննին՝ որոնք մոլորած չէին։
Եւ եթէ լինիցի գտանել զնա, ամէն ասեմ ձեզ, զի ուրախ լինի ի վերայ նորա առաւել քան ի վերայ իննսուն եւ ինունցն որ չիցեն մոլորեալ:

18:13: Եւ եթէ լինիցի գտանել զնա. ամէն ասեմ ձեզ՝ զի ուրա՛խ լինի ՚ի վերայ նորա, առաւե՛լ քան ՚ի վերայ իննսո՛ւն եւ յինունցն որ չիցեն մոլորեալ[334]։
[334] Ոմանք. Եւ ինուցն որք։
13 Եւ եթէ պատահի, որ այն գտնի, ճշմարիտ եմ ասում ձեզ, թէ նրա վրայ աւելի կ’ուրախանայ, քան իննսունիննի վրայ, որ մոլորուած չեն
13 Եթէ գտնելու ըլլայ, ճշմարիտ կ’ըսեմ ձեզի, որ աւելի ուրախ կ’ըլլայ անոր վրայ, քան թէ իննսունիննին՝ որոնք մոլորած չէին։
zohrab-1805▾ eastern-1994▾ western am▾
18:1313: и если случится найти ее, то, истинно говорю вам, он радуется о ней более, нежели о девяноста девяти незаблудившихся.
18:13  καὶ ἐὰν γένηται εὑρεῖν αὐτό, ἀμὴν λέγω ὑμῖν ὅτι χαίρει ἐπ᾽ αὐτῶ μᾶλλον ἢ ἐπὶ τοῖς ἐνενήκοντα ἐννέα τοῖς μὴ πεπλανημένοις.
18:13. καὶ (And) ἐὰν (if-ever) γένηται ( it-might-have-had-became ) εὑρεῖν (to-have-had-found) αὐτό, (to-it,"ἀμὴν (amen) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) χαίρει (it-joyeth) ἐπ' (upon) αὐτῷ (unto-it) μᾶλλον (more-such) ἢ (or) ἐπὶ (upon) τοῖς (unto-the-ones) ἐνενήκοντα (unto-ninety) ἐννέα (unto-nine) τοῖς (unto-the-ones) μὴ (lest) πεπλανημένοις . ( unto-having-had-come-to-be-wandered-unto )
18:13. et si contigerit ut inveniat eam amen dico vobis quia gaudebit super eam magis quam super nonaginta novem quae non erraveruntAnd if it so be that he find it: Amen I say to you, he rejoiceth more for that, than for the ninety-nine that went not astray.
13. And if so be that he find it, verily I say unto you, he rejoiceth over it more than over the ninety and nine which have not gone astray.
18:13. And if he should happen to find it: Amen I say to you, that he has more joy over that one, than over the ninety-nine which did not go astray.
18:13. And if so be that he find it, verily I say unto you, he rejoiceth more of that [sheep], than of the ninety and nine which went not astray.
And if so be that he find it, verily I say unto you, he rejoiceth more of that [sheep], than of the ninety and nine which went not astray:

13: и если случится найти ее, то, истинно говорю вам, он радуется о ней более, нежели о девяноста девяти незаблудившихся.
18:13  καὶ ἐὰν γένηται εὑρεῖν αὐτό, ἀμὴν λέγω ὑμῖν ὅτι χαίρει ἐπ᾽ αὐτῶ μᾶλλον ἢ ἐπὶ τοῖς ἐνενήκοντα ἐννέα τοῖς μὴ πεπλανημένοις.
18:13. et si contigerit ut inveniat eam amen dico vobis quia gaudebit super eam magis quam super nonaginta novem quae non erraverunt
And if it so be that he find it: Amen I say to you, he rejoiceth more for that, than for the ninety-nine that went not astray.
18:13. And if he should happen to find it: Amen I say to you, that he has more joy over that one, than over the ninety-nine which did not go astray.
18:13. And if so be that he find it, verily I say unto you, he rejoiceth more of that [sheep], than of the ninety and nine which went not astray.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
18:13: He rejoiceth more - It is justly observed by one, on this verse, that it is natural for a person to express unusual joy at the fortunate accomplishment of an unexpected event.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:13: he rejoiceth: Psa 147:11; Isa 53:11, Isa 62:5; Jer 32:37-41; Mic 7:18; Zep 3:17; Luk 15:5-10, Luk 15:23, Luk 15:24; Joh 4:34-36; Jam 2:13
John Gill
18:13 And if so be that he find it,.... Which is a casual and uncertain thing with the shepherd, but not so with Christ, who certainly finds all those he goes after, and seeks: for,
verily I say unto you, he rejoiceth more of that sheep; at the finding of it, whose loss greatly affected him,
than of the ninety and nine which went not astray; who seemed not to go astray, were outwardly righteous before men, and, in their own opinion, being the same with the ninety and nine just persons who needed no repentance in their own apprehension, Lk 15:7. This same parable is related in Lk 15:3, and it being there more largely expressed, and along with other parables of the same kind, I shall refer the more particular consideration of it to that place; only observe, that it seems to me that this parable was twice delivered by our Lord, and that on two different occasions; once, as here, in his discourse on offences, and upon mention of his coming into this world to save lost sinners; at another time, as there, upon the Pharisees murmuring at his receiving sinners, and eating with them.
18:1418:14: Ա՛յսպէս՝ ո՛չ են կամք առաջի Հօր իմոյ որ յերկինս է, եթէ կորիցէ մի՝ ՚ի փոքրկանցս յայսցանէ։
14 Այսպէս՝ իմ երկնաւոր Հօր կամքը չէ, որ այս փոքրիկներից մէկը կորչի»:
14 Այսպէս, ձեր երկնաւոր Հայրը չի հաճիր որ այս պզտիկներէն մէկը կորսուի»։
Այսպէս ոչ են կամք առաջի Հօր [59]իմոյ որ յերկինս է, եթէ կորիցէ մի ի փոքրկանցս յայսցանէ:

18:14: Ա՛յսպէս՝ ո՛չ են կամք առաջի Հօր իմոյ որ յերկինս է, եթէ կորիցէ մի՝ ՚ի փոքրկանցս յայսցանէ։
14 Այսպէս՝ իմ երկնաւոր Հօր կամքը չէ, որ այս փոքրիկներից մէկը կորչի»:
14 Այսպէս, ձեր երկնաւոր Հայրը չի հաճիր որ այս պզտիկներէն մէկը կորսուի»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1414: Так, нет воли Отца вашего Небесного, чтобы погиб один из малых сих.
18:14  οὕτως οὐκ ἔστιν θέλημα ἔμπροσθεν τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς ἵνα ἀπόληται ἓν τῶν μικρῶν τούτων.
18:14. οὕτως (Unto-the-one-this) οὐκ (not) ἔστιν (it-be) θέλημα (a-determining-to) ἔμπροσθεν (in-toward-from) τοῦ (of-the-one) πατρός (of-a-Father) μου (of-me) τοῦ (of-the-one) ἐν (in) οὐρανοῖς (unto-skies,"ἵνα (so) ἀπόληται ( it-might-have-had-destructed-off ,"ἓν (one) τῶν (of-the-ones) μικρῶν ( of-small ) τούτων. (of-the-ones-these)
18:14. sic non est voluntas ante Patrem vestrum qui in caelis est ut pereat unus de pusillis istisEven so it is not the will of your Father, who is in heaven, that one of these little ones should perish.
14. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.
18:14. Even so, it is not the will before your Father, who is in heaven, that one of these little ones should be lost.
18:14. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.
Even so it is not the will of your Father which is in heaven, that one of these little ones should perish:

14: Так, нет воли Отца вашего Небесного, чтобы погиб один из малых сих.
18:14  οὕτως οὐκ ἔστιν θέλημα ἔμπροσθεν τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς ἵνα ἀπόληται ἓν τῶν μικρῶν τούτων.
18:14. sic non est voluntas ante Patrem vestrum qui in caelis est ut pereat unus de pusillis istis
Even so it is not the will of your Father, who is in heaven, that one of these little ones should perish.
18:14. Even so, it is not the will before your Father, who is in heaven, that one of these little ones should be lost.
18:14. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.
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
14 (Лк XV:7). Некоторые экзегеты, считающие подлинным 11 стих, принимают, что в этом отделе сначала излагаются «введение к притче» (ст. 11), самая притча (12 и 13) и послесловие притчи, ст. 14.
Adam Clarke: Commentary on the Bible - 1831
18:14: It is not the will of your Father - If any soul be finally lost, it is not because God's will or counsel was against its salvation, or that a proper provision had not been made for it; but that, though light came into the world, it preferred darkness to light, because of its attachment to its evil deeds.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:14: it is: Luk 12:32; Joh 6:39, Joh 6:40, Joh 10:27-30, Joh 17:12; Rom 8:28-39; Eph 1:5-7; Pe1 1:3-5
your: Mat 5:16, Mat 6:9, Mat 6:32
one: Isa 40:11; Zac 13:7; Joh 21:15; Co1 8:11-13; Ti2 2:10; Heb 12:13; Pe2 3:9
John Gill
18:14 Even so it is not the will of your father which is in heaven,.... This is the accommodation, or application of the parable of the lost sheep to the present purpose, and is the top of the climax or gradation here made use of. First, Christ observes, in order to deter any from despising and offending any of his disciples, even the meanest, that they have angels to be their guardians, who are continually in the presence of God; and next, that he himself in human nature came to be the author of salvation to these persons; and then rises up to the sovereign will of his Father, and their's, the source and security of their everlasting happiness; which will is, not
that one of these little ones, that believe in Christ,
should perish. It is his will of command that no stumbling block should be laid in their way to cause them to stumble and fall, to the grieving of their souls, the wounding of their consciences, and the perishing, or loss of their peace and comfort; and it is his unalterable will of purpose, or his unchangeable decree, that not one of them, even the meanest, shall perish eternally: in pursuance of which will, he has chosen them in his Son, he has put them into his hands, and secured them in his covenant; and having redeemed them by Christ, and called them by grace, he keeps them by his power, through faith unto salvation. Nor shall anyone of them finally and totally fall away and perish, through the power of their own corruptions, the temptations of Satan, the reproaches and persecutions of men, the frowns or flatteries of the world, or through the errors and heresies of false teachers, or any other way. It is to be observed, that when our Lord, in Mt 18:10, is speaking of the happiness of the angels, and the honour done to the little ones by having such guardians; then the more to aggrandize this matter, he represents those as in the presence of his "Father which is in heaven"; but here, when he would express the wonderful love and grace of God, in the resolutions of his heart, and purposes of his will, to save them, then it is "your Father which is in heaven"; and this, the rather to engage them to the belief of it, since they stood in such a near relation to him, as children to a father: and therefore must be infinitely more concerned for their welfare, than a proprietor of sheep can be, for one that is lost. The Arabic and Ethiopic versions indeed read, "my father", but without any authority; for the phraseology, "the will before your Father", as in the original text; see Gill on Mt 11:26
John Wesley
18:14 So it is not the will of your Father - Neither doth my Father despise the least of them. Observe the gradation. The angels, the Son, the Father.
Robert Jamieson, A. R. Fausset and David Brown
18:14 Even so it is not the will of your Father which is in heaven that one of these little ones should perish--How, then, can He but visit for those "offenses" which endanger the souls of these little ones?
18:1518:15: Եթէ մեղիցէ քեզ եղբայր քո, ե՛րթ յանդիմանեա՛ զնա՝ յորժամ դո՛ւ եւ նա՛ միայն իցէք. եթէ լուիցէ քեզ, շահեցա՛ր զեղբայրն քո։
15 «Եթէ եղբայրդ քո դէմ մեղանչի, գնա յանդիմանի՛ր նրան, երբ դու եւ նա մենակ էք. եթէ քեզ լսի, քո եղբօրը շահեցիր
15 «Եթէ քու եղբայրդ քեզի դէմ մեղանչէ, գնա՛ յանդիմանէ զանիկա երբ դուն եւ ան մինակ էք. եթէ քեզի մտիկ ընէ, շահեցար քու եղբայրդ։
Եթէ մեղիցէ քեզ եղբայր քո, երթ յանդիմանեա զնա, յորժամ դու եւ նա միայն իցէք. եթէ լուիցէ քեզ, շահեցար զեղբայրն քո:

18:15: Եթէ մեղիցէ քեզ եղբայր քո, ե՛րթ յանդիմանեա՛ զնա՝ յորժամ դո՛ւ եւ նա՛ միայն իցէք. եթէ լուիցէ քեզ, շահեցա՛ր զեղբայրն քո։
15 «Եթէ եղբայրդ քո դէմ մեղանչի, գնա յանդիմանի՛ր նրան, երբ դու եւ նա մենակ էք. եթէ քեզ լսի, քո եղբօրը շահեցիր
15 «Եթէ քու եղբայրդ քեզի դէմ մեղանչէ, գնա՛ յանդիմանէ զանիկա երբ դուն եւ ան մինակ էք. եթէ քեզի մտիկ ընէ, շահեցար քու եղբայրդ։
zohrab-1805▾ eastern-1994▾ western am▾
18:1515: Если же согрешит против тебя брат твой, пойди и обличи его между тобою и им одним; если послушает тебя, то приобрел ты брата твоего;
18:15  ἐὰν δὲ ἁμαρτήσῃ [εἰς σὲ] ὁ ἀδελφός σου, ὕπαγε ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου. ἐάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδελφόν σου·
18:15. Ἐὰν (If-ever) δὲ (moreover) ἁμαρτήσῃ (it-might-have-un-adjusted-along,"ὁ (the-one) ἀδελφός (brethrened) σου, (of-thee,"ὕπαγε (thou-should-lead-under,"ἔλεγξον (thou-should-have-confuted) αὐτὸν (to-it) μεταξὺ (with-together) σοῦ (of-THEE) καὶ (and) αὐτοῦ (of-it) μόνου. (of-alone) ἐάν (If-ever) σου (of-thee) ἀκούσῃ, (it-might-have-heard,"ἐκέρδησας (thou-gained) τὸν (to-the-one) ἀδελφόν (to-brethrened) σου: (of-thee)
18:15. si autem peccaverit in te frater tuus vade et corripe eum inter te et ipsum solum si te audierit lucratus es fratrem tuumBut if thy brother shall offend against thee, go, and rebuke him between thee and him alone. If he shall hear thee, thou shalt gain thy brother.
15. And if thy brother sin against thee, go, shew him his fault between thee and him alone: if he hear thee, thou hast gained thy brother.
18:15. But if your brother has sinned against you, go and correct him, between you and him alone. If he listens to you, you will have regained your brother.
18:15. Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.
Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother:

15: Если же согрешит против тебя брат твой, пойди и обличи его между тобою и им одним; если послушает тебя, то приобрел ты брата твоего;
18:15  ἐὰν δὲ ἁμαρτήσῃ [εἰς σὲ] ὁ ἀδελφός σου, ὕπαγε ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου. ἐάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδελφόν σου·
18:15. si autem peccaverit in te frater tuus vade et corripe eum inter te et ipsum solum si te audierit lucratus es fratrem tuum
But if thy brother shall offend against thee, go, and rebuke him between thee and him alone. If he shall hear thee, thou shalt gain thy brother.
18:15. But if your brother has sinned against you, go and correct him, between you and him alone. If he listens to you, you will have regained your brother.
18:15. Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.
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
15 (Лк XVII:3 — в другой связи). Как Бог относится к людям с любовью, так и люди должны любить друг друга. Примирение с братьями, и именно с теми, которые нанесли нам какие-либо обиды, представляется как одна из сторон этой братской любви. Раньше Спаситель говорил, что люди не должны соблазнять «малых сих»; теперь говорит о том, как поступать, когда нам самим наносятся соблазны. «Направив сильное слово против тех, кто соблазняет, Господь исправляет теперь и соблазняемых» (Феофилакт). Понятно, что в этих наставлениях разумеются не вообще грехи, а именно частные грехи обид и оскорблений. Поэтому некоторые неправильно толковали этот стих в том смысле, что здесь речь идет не о частных лицах, а о самой церкви, и что она, замечая в своих членах какие-либо грехи, должна поступать так, как здесь указано, обличать и затем отпускать или удерживать грехи. Выражение «приобрел ты брата твоего» Златоуст толкует так: «не сказал (Спаситель): ты достаточно отомстил ему, но: приобрел брата твоего, — показывая, что от вражды происходит вред тому и другому. Не сказал: он получил пользу только для себя; но: и ты, с своей стороны, приобрел его. А этим показал, что и тот и другой прежде много теряли, — один терял брата, а другой — собственное спасение».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. 16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. 17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. 18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. 19 Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. 20 For where two or three are gathered together in my name, there am I in the midst of them.

Christ, having cautioned his disciples not to give offence, comes next to direct them what they must do in case of offences given them; which may be understood either of personal injuries, and then these directions are intended for the preserving of the peace of the church; or of public scandals, and then they are intended for the preserving of the purity and beauty of the church. Let us consider it both ways.

I. Let us apply it to the quarrels that happen, upon any account, among Christians. If thy brother trespass against thee, by grieving thy soul (1 Cor. viii. 12), by affronting thee, or putting contempt or abuse upon thee; if he blemish thy good name by false reports or tale-bearing; if he encroach on thy rights, or be any way injurious to thee in thy estate; if he be guilty of any of those trespasses that are specified, Lev. vi. 2, 3; if he transgress the laws of justice, charity, or relative duties; these are trespasses against us, and often happen among Christ's disciples, and sometimes, for want of prudence, are of very mischievous consequence. Now observe what is the rule prescribed in this case,

1. Go, and tell him his fault between thee and him alone. Let this be compared with, and explained by, Lev. xix. 17, Thou shalt not hate thy brother in thy heart; that is, "If thou hast conceived a displeasure at thy brother for any injury he hath done thee, do not suffer thy resentments to ripen into a secret malice (like a wound, which is most dangerous when it bleed inwardly), but give vent to them in a mild and grave admonition, let them so spend themselves, and they will expire the sooner; do not go and rail against him behind his back, but thou shalt in any ways reprove him. If he has indeed done thee a considerable wrong, endeavour to make him sensible of it, but let the rebuke be private, between thee and him alone; if thou wouldest convince him, do not expose him, for that will but exasperate him, and make the reproof look like a revenge." this agrees with Prov. xxv. 8, 9, "Go not forth hastily to strive, but debate thy cause with thy neighbour himself, argue it calmly and amicably; and if he shall hear thee, well and good, thou hast gained thy brother, there is an end of the controversy, and it is a happy end; let no more be said of it, but let the falling out of friends be the renewing of friendship."

2. "If he will not hear thee, if he will not own himself in a fault, nor come to an agreement, yet do not despair, but try what he will say to it, if thou take one or two or more, not only to be witnesses of what passes, but to reason the case further with him; he will be the more likely to hearken to them because they are disinterested; and if reason will rule him, the word of reason in the mouth of two or three witnesses will be better spoken to him" (Plus vident oculi quam oculus--Many eyes see more than one), "and more regarded by him, and perhaps it will influence him to acknowledge his error, and to say, I repent."

3. "If he shall neglect to hear them, and will not refer the matter to their arbitration, then tell it to the church, to the ministers, elders, or other officers, or the most considerable persons in the congregation you belong to, make them the referees to accommodate the matter, and do not presently appeal to the magistrate, or fetch a writ for him." This is fully explained by the apostle (1 Cor. vi.), where he reproves those that went to law before the unjust, and not before the saints (v. 1), and would have the saints to judge those small matters (v. 2) that pertain to this life, v. 3. If you ask, "Who is the church that must be told?" the apostle directs there (v. 5), Is there not a wise man among you? Those of the church that are presumed to be most capable of determining such matters; and he speaks ironically, when he says (v. 4), "Set them to judge who are least esteemed in the church; those, if there be no better, those, rather than suffer an irreconcileable breach between two church members." This rule was then in a special manner requisite, when the civil government was in the hands of such as were not only aliens, but enemies.

4. "If he will not hear the church, will not stand to their award, but persists in the wrong he has done thee, and proceeds to do thee further wrong, let him be to thee as a heathen man, and a publican; take the benefit of the law against him, but let that always be the last remedy; appeal not to the courts of justice till thou hast first tried all other means to compromise the matter in variance. Or thou mayest, if thou wilt, break off thy friendship and familiarity with him; though thou must by no means study revenge, yet thou mayest choose whether thou wilt have any dealings with him, at least, in such a way as may give him an opportunity of doing the like again. Thou wouldest have healed him, wouldest have preserved his friendship, but he would not, and so has forfeited it." If a man cheat and abuse me once, it is his fault; if twice, it is my own.

II. Let us apply it to scandalous sins, which are an offence to the little ones, of bad example to those that are weak and pliable, and of great grief to those that are weak and timorous. Christ, having taught us to indulge the weakness of our brethren, here cautions us not to indulge their wickedness under pretence of that. Christ, designing to erect a church for himself in the world, here took care for the preservation, 1. Of its purity, that it might have an expulsive faculty, a power to cleanse and clear itself, like a fountain of living waters, which is necessary as long as the net of the gospel brings up both good fish and bad. 2. Of its peace and order, that every member may know his place and duty, and the purity of it may be preserved in a regular way and not tumultuously. Now let us see,

(1.) What is the case supposed? If thy brother trespass against thee. [1.] "The offender is a brother, one that is in Christian communion, that is baptized, that hears the word, and prays with thee, with whom thou joinest in the worship of God, statedly or occasionally." Note, Church discipline is for church members. Them that are without God judges, 1 Cor. v. 12, 13. When any trespass is done against us, it is good to remember that the trespasser is a brother, which furnishes us with qualifying consideration. [2.] "The offense is a trespass against thee; if thy brother sin against thee (so the word is), if he do any thing which is offensive to thee as a Christian." Note, A gross sin against God is a trespass against his people, who have a true concern for his honour. Christ and believers have twisted interests; what is done against them Christ takes as done against himself, and what is done against him they cannot but take as done against themselves. The reproaches of them that reproached thee are fallen upon me, Ps. lxix. 9.

(2.) What is to be done in this case. We have here,

[1.] The rules prescribed, v. 15-17. Proceed in this method:

First, "Go and tell him his fault between thee and him alone. Do not stay till he comes to thee, but go to him, as the physician visits the patient, and the shepherd goes after the lost sheep." Note, We should think no pains too much to take for the recovering of a sinner to repentance. "Tell him his fault, remind him of what he has done, and of the evil of it, show him his abominations." Note, People are loth to see their faults, and have need to be told of them. Though the fact is plain, and the fault too, yet they must be put together with application. Great sins often amuse conscience, and for the present stupify and silence it; and there is need of help to awaken it. David's own heart smote him, when he had cut off Saul's skirt, and when he had numbered the people; but (which is very strange) we do not find that it smote him in the matter of Uriah, till Nathan told him, Thou art the man.

"Tell him his fault, elenxon auton--argue the case with him" (so the word signifies); "and do it with reason and argument, not with passion." Where the fault is plain and great, the person proper for us to deal with, and we have an opportunity for it, and there is no apparent danger of doing more hurt than good, we must with meekness and faithfulness tell people of what is amiss in them. Christian reproof is an ordinance of Christ for the bringing of sinners to repentance, and must be managed as an ordinance. "Let the reproof be private, between thee and him alone; that it may appear you seek not his reproach, but his repentance." Note, It is a good rule, which should ordinarily be observed among Christians, not to speak of our brethren's faults to others, till we have first spoken of them to themselves, this would make less reproaching and more reproving; that is, less sin committed, and more duty done. It will be likely to work upon an offender, when he sees his reprover concerned not only for his salvation, in telling him his fault, but for his reputation in telling him of it privately.

"If he shall hear thee" --that is, "heed thee--if he be wrought upon by the reproof, it is well, thou hast gained thy brother; thou hast helped to save him from sin and ruin, and it will be thy credit and comfort," James v. 19, 20. Note, The converting of a soul is the winning of that soul (Prov. xi. 30); and we should covet it, and labour after it, as gain to us; and, if the loss of a soul be a great loss, the gain of a soul is sure no small gain.

Secondly, If that doth not prevail, then take with thee one or two more, v. 16. Note, We must not be weary of well-doing, though we see not presently the good success of it. "If he will not hear thee, yet do not give him up as in a desperate case; say not, It will be to no purpose to deal with him any further; but go on in the use of other means; even those that harden their necks must be often reproved, and those that oppose themselves instructed in meekness." In work of this kind we must travail in birth again (Gal. iv. 19); and it is after many pains and throes that the child is born.

"Take with thee one or two more; 1. To assist thee; they may speak some pertinent convincing word which thou didst not think of, and may manage the matter with more prudence than thou didst." note, Christians should see their need of help in doing good, and pray in the aid one of another; as in other things, so in giving reproofs, that the duty may be done, and may be done well. 2. "To affect him; he will be the more likely to be humbled for his fault, when he sees it witnessed against by two or three." Deut. xix. 15. Note, Those should think it high time to repent and reform, who see their misconduct become a general offence and scandal. Though in such a world as this it is rare to find one good whom all men speak well of, yet it is more rare to find one good whom all men speak ill of. 3. "To be witnesses of his conduct, in case the matter should afterward be brought before the church." None should come under the censure of the church as obstinate and contumacious, till it be very well proved that they are so.

Thirdly, If he neglect to hear them, and will not be humbled, then tell it to the church, v. 17. There are some stubborn spirits to whom the likeliest means of conviction prove ineffectual; yet such must not be given over as incurable, but let the matter be made more public, and further help called in. Note, 1. Private admonitions must always go before public censures; if gentler methods will do the work, those that are more rough and severe must not be used, Tit. iii. 10. Those that will be reasoned out of their sins, need not be shamed out of them. Let God's work be done effectually, but with as little noise as may be; his kingdom comes with power, but not with observation. But, 2. Where private admonition does not prevail, there public censure must take place. The church must receive the complaints of the offended, and rebuke the sins of the offenders, and judge between them, after an impartial enquiry made into the merits of the cause.

Tell it to the church. It is a thousand pities that this appointment of Christ, which was designed to end differences, and remove offences, should itself be so much a matter of debate, and occasion differences and offences, through the corruption of men's hearts. What church must be told--is the great question. The civil magistrate, say some; The Jewish sanhedrim then in being, say others; but by what follows, v. 18, it is plain that he means a Christian church, which, though not yet formed, was now in the embryo. "Tell it to the church, that particular church in the communion of which the offender lives; make the matter known to those of that congregation who are by consent appointed to receive informations of that kind. Tell it to the guides and governors of the church, the minister or ministers, the elders or deacons, or (if such the constitution of the society be) tell it to the representatives or heads of the congregation, or to all the members of it; let them examine the matter and, if they find the complaint frivolous and groundless, let them rebuke the complainant; if they find it just, let them rebuke the offender, and call him to repentance, and this will be likely to put an edge and an efficacy upon the reproof, because given," 1. "With greater solemnity," and, 2. "With greater authority." It is an awful thing to receive a reproof from a church, from a minister, a reprover by office; and therefore it is the more regarded by such as pay any deference to an institution of Christ and his ambassadors.

Fourthly, "If he neglect to hear the church, if he slight the admonition, and will neither be ashamed of his faults, nor amend them, let him be unto thee as a heathen man and publican; let him be cast out of the communion of the church, secluded from special ordinances, degraded from the dignity of a church member, let him be put under disgrace, and let the members of the society be warned to withdraw from him, that he may be ashamed of his sin, and they may not be infected by it, or made chargeable with it." Those who put contempt on the orders and rules of a society, and bring reproach upon it, forfeit the honours and privileges of it, and are justly laid aside till they repent and submit, and reconcile themselves to it again. Christ has appointed this method for the vindicating of the church's honour, the preserving of its purity, and the conviction and reformation of those that are scandalous. But observe, he doth not say, "Let him be to thee as a devil or damned spirit, as one whose case is desperate," but "as a heathen and a publican, as one in a capacity of being restored and received in again. Count him not as an enemy, but admonish him as a brother." The directions given to the church of Corinth concerning the incestuous person, agree with the rules here; he must be taken away from among them (1 Cor. v. 2), must be delivered to Satan; for if he be cast out of Christ's kingdom, he is looked upon as belonging to Satan's kingdom; they must not keep company with him, v. 11, 13. But when by this he is humbled and reclaimed, he must be welcomed into communion again, and all shall be well.

[2.] Here is a warrant signed for the ratification of all the church's proceedings according to these rules, v. 18. What was said before to Peter is here said to all the disciples, and in them to all the faithful office-bearers in the church, to the world's end. While ministers preach the word of Christ faithfully, and in their government of the church strictly adhere to his laws (clave non errante--the key not turning the wrong way), they may be assured that he will own them, and stand by them, and will ratify what they say and do, so that it shall be taken as said and done by himself. He will own them,

First, In their sentence of suspension; Whatsoever ye shall bind on earth shall be bound in heaven. If the censures of the church duly follow the institution of Christ, his judgments will follow the censures of the church, his spiritual judgments, which are the sorest of all other, such as the rejected Jews fell under (Rom. xi. 8), a spirit of slumber; for Christ will not suffer his own ordinances to be trampled upon, but will say amen to the righteous sentences which the church passes on obstinate offenders. How light soever proud scorners may make of the censures of the church, let them know that they are confirmed in the court of heaven; and it is in vain for them to appeal to that court, for judgment is there already given against them. They that are shut out from the congregation of the righteous now shall not stand in it in the great day, Ps. i. 5. Christ will not own those as his, nor receive them to himself, whom the church has duly delivered to Satan; but, if through error or envy the censures of the church be unjust, Christ will graciously find those who are so cast out, John ix. 34, 35.

Secondly, In their sentence of absolution; Whatsoever ye shall loose on earth shall be loosed in heaven. Note, 1. No church censures bind so fast, but that, upon the sinner's repentance and reformation, they may and must be loosed again. Sufficient is the punishment which has attained its end, and the offender must then be forgiven and comforted, 2 Cor. ii. 6. There is no unpassable gulf fixed but that between hell and heaven. 2. Those who, upon their repentance, are received by the church into communion again may take the comfort of their absolution in heaven, if their hearts be upright with God. As suspension is for the terror of the obstinate, so absolution is for the encouragement of the penitent. St. Paul speaks in the person of Christ, when he saith, To whom ye forgive any thing, I forgive also, 2 Cor. ii. 10.

Now it is a great honour which Christ here puts upon the church, that he will condescend not only to take cognizance of their sentences, but to confirm them; and in the following verses we have two things laid down as ground of this.

(1.) God's readiness to answer the church's prayers (v. 19); If two of you shall agree harmoniously, touching any thing that they shall ask, it shall be done for them. Apply this,

[1.] In general, to all the requests of the faithful praying seed of Jacob; they shall not seek God's face in vain. Many promises we have in scripture of a gracious answer to the prayers of faith, but this gives a particular encouragement to the joint-prayer; "the requests which two of you agree in, much more which many agree in." No law of heaven limits the number of petitioners. Note, Christ has been pleased to put an honour upon, and to allow a special efficacy in, the joint-prayers of the faithful, and the common supplications they make to God. If they join in the same prayer, if they meet by appointment to come together to the throne of grace on some special errand, or, though at a distance, agree in some particular matter of prayer, they shall speed well. Besides the general regard God has to the prayers of the saints, he is particularly pleased with their union and communion in those prayers. See 2 Chron. v. 13; Acts iv. 31.

[2.] In particular, to those requests that are put up to God about binding and loosing; to which this promise seems more especially to refer. Observe, First, That the power of church discipline is not here lodged in the hand of a single person, but two, at least, are supposed to be concerned in it. When the incestuous Corinthian was to be cast out, the church was gathered together (1 Cor. v. 4), and it was a punishment inflicted of many, 2 Cor. ii. 6. In an affair of such importance, two are better than one, and in the multitude of counsellors there is safety. Secondly, It is good to see those who have the management of church discipline, agreeing in it. Heats and animosities, among those whose work it is to remove offences, will be the greatest offence of all. Thirdly, Prayer must evermore go along with church discipline. Pass no sentence, which you cannot in faith ask God to confirm. The binding and loosing spoken of (ch. xvi. 19) was done by preaching, this by praying. Thus the whole power of gospel ministers is resolved into the word and prayer, to which they must wholly give themselves. He doth not say, "If you shall agree to sentence and decree a thing, it shall be done" (as if ministers were judges and lords); but, "If you agree to ask it of God, from him you shall obtain it." Prayer must go along with all our endeavours for the conversion of sinners; see Jas. v. 16. Fourthly, The unanimous petitions of the church of God, for the ratification of their just censures, shall be heard in heaven, and obtain an answer; "It shall be done, it shall be bound and loosed in heaven; God will set his fiat to the appeals and applications you make to him." If Christ (who here speaks as one having authority) say, "It shall be done," we may be assured that it is done, though we see not the effect in the way that we look for it. God doth especially own and accept us, when we are praying for those that have offended him and us. The Lord turned the captivity of Job, not when he prayed for himself, but when he prayed for his friends who had trespassed against him.

(2.) The presence of Christ in the assemblies of Christians, v. 20. Every believer has the presence of Christ with him; but the promise here refers to the meetings where two or three are gathered in his name, not only for discipline, but for religious worship, or any act of Christian communion. Assemblies of Christians for holy purposes are hereby appointed, directed, and encouraged.

[1.] They are hereby appointed; the church of Christ in the world exists most visibly in religious assemblies; it is the will of Christ that these should be set up, and kept up, for the honour of God, the edification of men, and the preserving of a face of religion upon the world. When God intends special answers to prayer, he calls for a solemn assembly, Joel ii. 15, 16. If there be no liberty and opportunity for large and numerous assemblies, yet then it is the will of God that two or three should gather together, to show their good-will to the great congregation. Note, When we cannot do what we would in religion, we must do as we can, and God will accept us.

[2.] They are hereby directed to gather together in Christ's name. In the exercise of church discipline, they must come together in the name of Christ, 1 Cor. v. 4. That name gives to what they do an authority on earth, and an acceptableness in heaven. In meeting or worship, we must have an eye to Christ; must come together by virtue of his warrant and appointment, in token of our relation to him, professing faith in him, and in communion with all that in every place call upon him. When we come together, to worship God in a dependence upon the Spirit and grace of Christ as Mediator for assistance, and upon his merit and righteousness as Mediator for acceptance, having an actual regard to him as our Way to the Father, and our Advocate with the Father, then we are met together in his name.

[3.] They are hereby encouraged with an assurance of the presence of Christ; There am I in the midst of them. By his common presence he is in all places, as God; but this is a promise of his special presence. Where his saints are, his sanctuary is, and there he will dwell; it is his rest (Ps. cxxxii. 14), it is his walk (Rev. ii. 1); he is in the midst of them, to quicken and strengthen them, to refresh and comfort them, as the sun in the midst of the universe. He is in the midst of them, that is, in their hearts; it is a spiritual presence, the presence of Christ's Spirit with their spirits, that is here intended. There am I, not only I will be there, but I am there; as if he came first, is ready before them, they shall find him there; he repeated this promise at parting (ch. xxviii. 20), Lo, I am with you always. Note, The presence of Christ in the assemblies of Christians is promised, and may in faith be prayed for and depended on; There am I. This is equivalent to the Shechinah, or special presence of God in the tabernacle and temple of old, Exod. xl. 34; 2 Chron. v. 14.

Though but two or three are met together, Christ is among them; this is an encouragement to the meeting of a few, when it is either, First, of choice. Besides the secret worship performed by particular persons, and the public services of the whole congregation, there may be occasion sometimes for two or three to come together, either for mutual assistance in conference or joint assistance in prayer, not in contempt of public worship, but in concurrence with it; there Christ will be present. Or, Secondly, By constraint; when there are not more than two or three to come together, or, if there be, they dare not, for fear of the Jews, yet Christ will be in the midst of them, for it is not the multitude, but the faith and sincere devotion, of the worshippers, that invites the presence of Christ; and though there be but two or three, the smallest number that can be, yet, it Christ make one among them, who is the principal one, their meeting is as honourable and comfortable as if they were two or three thousand.
Adam Clarke: Commentary on the Bible - 1831
18:15: If thy brother - Any who is a member of the same religious society, sin against thee, 1. Go and reprove him alone, - it may be in person; if that cannot be so well done, by thy messenger, or in writing, (which in many cases is likely to be the most effectual). Observe, our Lord gives no liberty to omit this, or to exchange it for either of the following steps. If this do not succeed,
Albert Barnes: Notes on the Bible - 1834
18:15: Moreover, if thy brother - The word "brother," here, evidently means a fellow-professor of religion. Christians are called brethren because they belong to the same redeemed family, having a common Father - God; and because they axe united in the same feelings, objects, and destiny.
Trespass against thee - That is, injure thee in any way, by words or conduct. The original word means sin against thee. This may be done by injuring the character, person, or property.
Go and tell him his fault between thee and him alone - This was required under the law, Lev 19:17. In the original it is "go and reprove him." Seek an explanation of his conduct, and if he has done wrong, administer a friendly and brotherly reproof. This is required to be done alone:
1. That he may have an opportunity of explaining his conduct. In nine cases out of ten, where one supposes that he has been injured, a little friendly conversation would set the matter right and pRev_ent difficulty.
2. That he may have an opportunity of acknowledging his offence or making reparation, if he has done wrong. Many would be glad of such an opportunity, and it is our duty to furnish it by calling on them.
3. That we may admonish them of their error if they have done an injury to the cause of religion. This should not be blazoned abroad. It can do no good - it does injury; it is what the enemies of religion wish. Christ is often wounded in the house of his friends; and religion, as well as an injured brother, often suffers by spreading such faults before the world.
Thou hast gained thy brother - To gain means, sometimes, to preserve or to save, Co1 9:19. Here it means thou hast preserved him, or restored him, to be a consistent Christian. Perhaps it may include the idea, also, thou hast reconciled him to thyself - thou hast gained him as a Christian brother.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:15: if: Mat 18:35; Lev 6:2-7; Luk 17:3, Luk 17:4; Co1 6:6-8, Co1 8:12; Co2 7:12; Col 3:13; Th1 4:6
go: Lev 19:17; Psa 141:5; Pro 25:9, Pro 25:10
thou hast: Pro 11:30; Rom 12:21; Co1 9:19-21; Jam 5:19, Jam 5:20; Pe1 3:1
Geneva 1599
18:15 (5) Moreover if thy brother shall trespass against (e) thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.
(5) We must strive for agreement, and not to revenge injuries.
(e) If his offence is such that only you know your brother's offence.
John Gill
18:15 Moreover, if thy brother shall trespass against thee,.... This is said to show, that as on the one hand, if any of those that believe in Christ, should commit a trespass against his fellow Christian, his sin is not to be connived at, for fear of offending him; for what Christ has before said, is not to be taken in such sense, as to prevent private reproof, or public censures, when there is occasion for them; so on the other hand, he is not to be despised and ill used, and treated in the same injurious manner; but gentle reproofs are to be made use of, for his good. This is spoken not to the apostles as such, but as believers in Christ; and concerns everyone that stands in the relation of a brother, or church member to each other, and only such; for they that are without, do not fall under their notice, nor are they obliged to take, nor can they take altogether, the same methods with them. This rule respects sins committed by one brother against another, either in word or deed; or such as are of a private nature, and which one only, or at least but few, are acquainted with: in such cases the advice is,
go and tell him his fault between thee, and him alone; do not wait for his coming to thee, as being the aggressor, to acknowledge his fault, testify his repentance, express his sorrow for his sin, and ask pardon: but go to him, and freely and faithfully lay his sin before him; but do not aggravate it, and reproach him with it, and bear hard on him for it, but gently rebuke and reprove him: let this be done in the most private manner; let none be present, nor any know of it, even the most intimate friend and acquaintance:
if he shall hear thee; patiently, take your reproof kindly, acknowledge his offence, declare his hearty sorrow for it, and desire it might be overlooked, and reconciliation made:
thou hast gained thy brother; recovered him from the error of his ways, restored him to his duty, and secured his friendship, and interest in his favour; nor should any mention be made of this ever after, either to him, or any other, or to the church.
John Wesley
18:15 But how can we avoid giving offence to some? or being offended at others! Especially suppose they are quite in the wrong? Suppose they commit a known sin? Our Lord here teaches us how: he lays down a sure method of avoiding all offences. Whosoever closely observes this threefold rule, will seldom offend others, and never be offended himself. If any do any thing amiss, of which thou art an eye or ear witness, thus saith the Lord, If thy brother - Any who is a member of the same religious community: Sin against thee, Go and reprove him alone - If it may be in person; if that cannot so well be done, by thy messenger; or in writing. Observe, our Lord gives no liberty to omit this; or to exchange it for either of the following steps. If this do not succeed, Take with thee one or two more - Men whom he esteems or loves, who may then confirm and enforce what thou sayest; and afterward, if need require, bear witness of what was spoken. If even this does not succeed, then, and not before, Tell it to the elders of the Church - Lay the whole matter open before those who watch over yours and his soul. If all this avail not, have no farther intercourse with him, only such as thou hast with heathens. Can any thing be plainer? Christ does here as expressly command all Christians who see a brother do evil, to take this way, not another, and to take these steps, in this order, as he does to honour their father and mother. But if so, in what land do the Christians live? If we proceed from the private carriage of man to man, to proceedings of a more public nature, in what Christian nation are Church censures conformed to this rule? Is this the form in which ecclesiastical judgments appear, in the popish, or even the Protestant world? Are these the methods used even by those who boast the most loudly of the authority of Christ to confirm their sentences? Let us earnestly pray, that this dishonour to the Christian name may be wiped away, and that common humanity may not, with such solemn mockery, be destroyed in the name of the Lord! Let him be to thee as the heathen - To whom thou still owest earnest good will, and all the offices of humanity. Lk 17:3.
Robert Jamieson, A. R. Fausset and David Brown
18:15 Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother, &c.--Probably our Lord had reference still to the late dispute, Who should be the greatest? After the rebuke--so gentle and captivating, yet so dignified and divine--under which they would doubtless be smarting, perhaps each would be saying, It was not I that began it, it was not I that threw out unworthy and irritating insinuations against my brethren. Be it so, says our Lord; but as such things will often arise, I will direct you how to proceed. First, Neither harbor a grudge against your offending brother, nor break forth upon him in presence of the unbelieving; but take him aside, show him his fault, and if he own and make reparation for it, you have done more service to him than even justice to yourself. Next, If this fail, take two or three to witness how just your complaint is, and how brotherly your spirit in dealing with him. Again, If this fail, bring him before the Church or congregation to which both belong. Lastly, If even this fail, regard him as no longer a brother Christian, but as one "without"--as the Jews did Gentiles and publicans.
18:1618:16: Ապա թէ ո՛չ լուիցէ քեզ, ա՛ռ ընդ քեզ մի եւս՝ կամ երկուս. զի ՚ի բերանոյ երկուց եւ յերից վկայից հաստատեսցի՛ ամենայն բան[335]։ [335] Ոմանք. Թէ ոչ լսիցէ քեզ... միւս եւս կամ երկուս... երկուց եւ երից։
16 Իսկ եթէ քեզ չլսի, ա՛ռ քեզ հետ մէկին եւ կամ երկուսին, որպէսզի երկու կամ երեք վկաների բերանով հաստատուի ամէն ինչ
16 Բայց եթէ մտիկ չընէ քեզի, քեզի հետ ուրիշ մը կամ երկուք ալ առ, որպէս զի երկու կամ երեք վկաներու բերնով ամէն բան հաստատուի։
Ապա թէ ոչ լուիցէ քեզ, առ ընդ քեզ մեւս եւս կամ երկուս, զի ի բերանոյ երկուց եւ երից վկայից հաստատեսցի ամենայն բան:

18:16: Ապա թէ ո՛չ լուիցէ քեզ, ա՛ռ ընդ քեզ մի եւս՝ կամ երկուս. զի ՚ի բերանոյ երկուց եւ յերից վկայից հաստատեսցի՛ ամենայն բան[335]։
[335] Ոմանք. Թէ ոչ լսիցէ քեզ... միւս եւս կամ երկուս... երկուց եւ երից։
16 Իսկ եթէ քեզ չլսի, ա՛ռ քեզ հետ մէկին եւ կամ երկուսին, որպէսզի երկու կամ երեք վկաների բերանով հաստատուի ամէն ինչ
16 Բայց եթէ մտիկ չընէ քեզի, քեզի հետ ուրիշ մը կամ երկուք ալ առ, որպէս զի երկու կամ երեք վկաներու բերնով ամէն բան հաստատուի։
zohrab-1805▾ eastern-1994▾ western am▾
18:1616: если же не послушает, возьми с собою еще одного или двух, дабы устами двух или трех свидетелей подтвердилось всякое слово;
18:16  ἐὰν δὲ μὴ ἀκούσῃ, παράλαβε μετὰ σοῦ ἔτι ἕνα ἢ δύο, ἵνα ἐπὶ στόματος δύο μαρτύρων ἢ τριῶν σταθῇ πᾶν ῥῆμα·
18:16. ἐὰν (if-ever) δὲ (moreover) μὴ (lest) ἀκούσῃ, (it-might-have-heard,"παράλαβε (thou-should-have-had-taken-beside) μετὰ (with) σοῦ (of-THEE) ἔτι (if-to-a-one) ἕνα (to-one) ἢ (or) δύο, (to-two) ἵνα (so) ἐπὶ ( upon ) στόματος ( of-a-mouth ) δύο ( of-two ) μαρτύρων ( of-witnesses ) ἢ ( or ) τριῶν ( of-three ) σταθῆ ( it-might-have-been-stood ) πᾶν ( all ) ῥῆμα : ( an-uttering-to )
18:16. si autem non te audierit adhibe tecum adhuc unum vel duos ut in ore duorum testium vel trium stet omne verbumAnd if he will not hear thee, take with thee one or two more: that in the mouth of two or three witnesses every word may stand.
16. But if he hear not, take with thee one or two more, that at the mouth of two witnesses or three every word may be established.
18:16. But if he will not listen you, invite with you one or two more, so that every word may stand by the mouth of two or three witnesses.
18:16. But if he will not hear [thee, then] take with thee one or two more, that in the mouth of two or three witnesses every word may be established.
But if he will not hear [thee, then] take with thee one or two more, that in the mouth of two or three witnesses every word may be established:

16: если же не послушает, возьми с собою еще одного или двух, дабы устами двух или трех свидетелей подтвердилось всякое слово;
18:16  ἐὰν δὲ μὴ ἀκούσῃ, παράλαβε μετὰ σοῦ ἔτι ἕνα ἢ δύο, ἵνα ἐπὶ στόματος δύο μαρτύρων ἢ τριῶν σταθῇ πᾶν ῥῆμα·
18:16. si autem non te audierit adhibe tecum adhuc unum vel duos ut in ore duorum testium vel trium stet omne verbum
And if he will not hear thee, take with thee one or two more: that in the mouth of two or three witnesses every word may stand.
18:16. But if he will not listen you, invite with you one or two more, so that every word may stand by the mouth of two or three witnesses.
18:16. But if he will not hear [thee, then] take with thee one or two more, that in the mouth of two or three witnesses every word may be established.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16 Очень хорошо объяснено это место у Златоуста: «и врач, видя, что болезнь не прекращается, не оставляет больного и не гневается на него, но тем более прилагает попечения. То же самое и здесь повелевает делать Спаситель. Ты был слаб, когда был один; будешь сильнее при помощи других». Спаситель не выражает здесь той мысли, что двое или трое должны быть взяты вдобавок к самому лицу, потерпевшему и кроме него.
Adam Clarke: Commentary on the Bible - 1831
18:16: 2. Take with thee one or two more - Men whom he esteems, who may then confirm and enforce what thou sayest; and afterwards, if need require, bear witness of what was spoken. If even this do not succeed, then, and not before,
Albert Barnes: Notes on the Bible - 1834
18:16: But if he will not hear thee ... - That is, if he spurns or abuses you, or will not be entreated by you, and will not reform.
Take with thee one or two more - The design of taking them seems to be,
1. That he might be induced to listen to them, Mat 18:17. They should be persons of influence or authority; his personal friends, or those in whom he could put confidence.
2. That they might be witnesses of his conduct before the church, Mat 18:17. The law of Moses required two or three witnesses, Deu 19:15; Co2 13:1; Joh 8:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:16: that in: Num 35:30; Deu 17:6, Deu 19:15; Kg1 21:13; Joh 8:17; Co2 13:1; Ti1 5:19; Heb 10:28; Jo1 5:7, Jo1 5:8; Rev 11:3
Geneva 1599
18:16 But if he will not hear [thee, then] take with thee one or two more, that in the (f) mouth of two or three witnesses every word may be (g) established.
(f) That is, by the word and witness; the mouth is sometimes taken for the word of speech, (Num 3:16), and also for a still witness, namely, when the matter speaks for itself, as below in (Mt 21:16).
(g) Sure and certain.
John Gill
18:16 But if he will not hear thee,..... But will either deny the fact, or extenuate and excuse it, or defend it, or at least is obstinate and incorrigible, shows no signs of repentance, but is angry, gives hard words, and ill language:
then take with thee one or two more; members of the church, and perhaps of weight, reputation, and character, who either know some thing of the matter, and so can confirm, by their testimony, what has been alleged, in order to bring the person to conviction and acknowledgment; or if they do not, and which seems rather to be the sense, they may, by hearing what is said on both sides, judge where the truth lies, and join with the offended person in the admonition, that it may fall with the greater weight, and become more effectual:
that in the mouth of two or three witnesses every word may be established, referring to Deut 19:15. So that should the matter be brought before the whole church, these witnesses would be able to testify the truth of the case, and report the steps that had been taken, and what effect they had had; so that things being thus prepared, the case would appear plain and easy, and without difficulty. The whole of this is very agreeable to the rules and customs of the Jews, and is founded on the law, in Lev 19:17, upon which they form rules very much like to these. They represent God himself taking such a method as this, with the sons of men (m):
"When the holy blessed God reproves a man, he reproves him in love, privately: if he receives it, it is well; if not, he reproves him among his friends: if he receives it, it is well; if not he reproves him openly before the eyes of all; if he receives it is well; if not, he leaves him, and reproves him no more.''
And this is an instruction to men, how they should reprove their friends. They say (n), "he that sees anything in his friend that is not becoming, he ought to reprove him." And which is elsewhere more (o) largely expressed:
"he that seeth his friend walking in a way that is not good, he is bound to reprove him, even a disciple his master; and this he shall do for his good, and in order to bring him to the life of the world to come, or eternal life; and "if he takes it of him, it is well": but if not, he must reprove again, "a second and a third time"; and so he must reprove him many times, if, or until he hears him.''
And this they require to be done, in the most private manner:
"reproof out of love (they (p) say) is secret from the children of men; whoever reproves his friend in love, seeks to secrete his words from the sons of men, that he may not expose him thereby to shame and reproach.''
That is, as the gloss (q) on it observes,
"he seeks to reprove him in secret, so that he may not be put to shame before many.''
If this way does not succeed, they allow of a public reproof, for so it is said (r);
"thou mayest not reprove him with hard words, till his countenance changes; for whoever causes the face of his friend to turn pale publicly, has no portion in the world to come; but thou mayest reprove in the words of heaven, or God; and if he does not return privately, thou mayest make him ashamed publicly, and expose his sin before him; and reproach and curse him, until he returns to do well; so did all the prophets to Israel.''
They plead also for a second reproof, from the text in Lev 19:17 (s).
"From whence does it appear, that he that sees anything in his friend unbecoming, ought to reprove him? As it is said, "thou shalt in any wise rebuke", &c. if he reproves him, , "and he does not receive it", (he does not take it kindly, or, as here, he does not hear him,) from whence is it manifest, that he must return and reprove him (or repeat the reproof)? from what is said, reproving thou shall reprove.''
The whole of this is very fully expressed in a few words, by one (t) of their best writers, and in great agreement with these rules of Christ:
"He that sees his friend sinning, or going in a way not good, he is commanded to cause him to return to that which is good; and to let him know, that he sins against himself by his evil works; as it is said, "thou shalt in any wise rebuke thy neighbour": he that reproveth his friend, whether for things between him and himself, or whether for things between him and God, "ought to reprove him", , "between him and himself"; and should speak to him mildly, and in tender language; and let him know that he does not speak to, him, but for his good, and to bring him to everlasting life; "and if he receives it of him, it is well, and if not, he must reprove him", "a second and a third time"; and so a man must continually reprove, until the sinner strikes him and says", I will not hear."''
Buxtorf has produced a passage out of one of their writers (u), in the very language in which Christ here delivers himself:
"The wise man says, if thy friend does thee an injury, reprove him between him and thee alone: if he hears thee, thou hast already gained; if he does not hear thee, speak to him before one or two, who may hear the matter, and if he will not hear reckon him a "worthless friend".''
One would almost be ready to think, that this writer should mean Christ by the wise man, were it not for the implacable enmity they bear unto him. The above author has cited also the following passage out of the same (w) writer, pertinent to the present purpose:
"A friend that declares to thee thy faults, "between him and thee", whenever he meets thee, is better to thee than a friend, that whenever he meets thee, gives thee a golden penny.''
(m) Raya Mehimna in Zohar, in Lev. fol. 35. 4. (n) T. Bab. Betacot, fol. 31. 1, 2. (o) Moses Kotsensis Mitzvot Tora pr. Affirm. 11. (p) Zohar. in Lev. fol. 19. 3. (q) Imre Binah in ib. (r) Milzvot Tora, pr. neg. 6. (s) T. Bab. Erachin, fol. 16. 2. (t) Maimon. Hilch. Deyot. c. 6. sect. 7. (u) Mischar happeninim apud Buxtorf. Florileg. Heb. p. 297. (w) Ibid.
18:1718:17: Իսկ եւ թէ նոցա՛ ո՛չ լուիցէ, ասասջի՛ր յեկեղեցւո՛ջ։ Ապա թէ եւ եկեղեցւո՛յն ո՛չ լուիցէ, եղիցի քեզ իբրեւ զհեթանո՛սն եւ զմաքսաւոր[336]։ [336] Ոմանք. Իսկ եթէ եւ նոցա ոչ լու՛՛... ապա եթէ եկեղեցւոյն... զհեթանոսս եւ զմաքսաւորս։
17 Իսկ եթէ նրանց էլ չլսի, կ’ասես հաւատացեալների ժողովում. իսկ եթէ նրանց էլ չլսի, թող նա քեզ համար լինի ինչպէս հեթանոսը եւ մաքսաւորը
17 Եթէ անոնց ալ մտիկ չընէ, եկեղեցիին ըսէ. իսկ եթէ եկեղեցիին ալ մտիկ չընէ, հեթանոսի ու մաքսաւորի պէս թող ըլլայ քեզի»։
Իսկ եթէ եւ նոցա ոչ լուիցէ, ասասջիր [60]յեկեղեցւոջ. ապա թէ եւ եկեղեցւոյն ոչ լուիցէ, եղիցի քեզ իբրեւ զհեթանոսն եւ զմաքսաւոր:

18:17: Իսկ եւ թէ նոցա՛ ո՛չ լուիցէ, ասասջի՛ր յեկեղեցւո՛ջ։ Ապա թէ եւ եկեղեցւո՛յն ո՛չ լուիցէ, եղիցի քեզ իբրեւ զհեթանո՛սն եւ զմաքսաւոր[336]։
[336] Ոմանք. Իսկ եթէ եւ նոցա ոչ լու՛՛... ապա եթէ եկեղեցւոյն... զհեթանոսս եւ զմաքսաւորս։
17 Իսկ եթէ նրանց էլ չլսի, կ’ասես հաւատացեալների ժողովում. իսկ եթէ նրանց էլ չլսի, թող նա քեզ համար լինի ինչպէս հեթանոսը եւ մաքսաւորը
17 Եթէ անոնց ալ մտիկ չընէ, եկեղեցիին ըսէ. իսկ եթէ եկեղեցիին ալ մտիկ չընէ, հեթանոսի ու մաքսաւորի պէս թող ըլլայ քեզի»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1717: если же не послушает их, скажи церкви; а если и церкви не послушает, то да будет он тебе, как язычник и мытарь.
18:17  ἐὰν δὲ παρακούσῃ αὐτῶν, εἰπὲ τῇ ἐκκλησίᾳ· ἐὰν δὲ καὶ τῆς ἐκκλησίας παρακούσῃ, ἔστω σοι ὥσπερ ὁ ἐθνικὸς καὶ ὁ τελώνης.
18:17. ἐὰν (if-ever) δὲ (moreover) παρακούσῃ (it-might-have-heard-beside) αὐτῶν, (of-them,"εἰπὸν (thou-should-have-said) τῇ (unto-the-one) ἐκκλησίᾳ: (unto-a-calling-out-unto) ἐὰν (if-ever) δὲ (moreover) καὶ (and) τῆς (of-the-one) ἐκκλησίας (of-a-calling-out-unto) παρακούσῃ, (it-might-have-heard-beside,"ἔστω (it-should-be) σοι (unto-thee) ὥσπερ (as-very) ὁ (the-one) ἐθνικὸς (nation-belonged-of) καὶ (and) ὁ (the-one) τελώνης. (a-finish-purchaser)
18:17. quod si non audierit eos dic ecclesiae si autem et ecclesiam non audierit sit tibi sicut ethnicus et publicanusAnd if he will not hear them: tell the church. And if he will not hear the church, let him be to thee as the heathen and publican.
17. And if he refuse to hear them, tell it unto the church: and if he refuse to hear the church also, let him be unto thee as the Gentile and the publican.
18:17. And if he will not listen to them, tell the Church. But if he will not listen to the Church, let him be to you like the pagan and the tax collector.
18:17. And if he shall neglect to hear them, tell [it] unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.
And if he shall neglect to hear them, tell [it] unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican:

17: если же не послушает их, скажи церкви; а если и церкви не послушает, то да будет он тебе, как язычник и мытарь.
18:17  ἐὰν δὲ παρακούσῃ αὐτῶν, εἰπὲ τῇ ἐκκλησίᾳ· ἐὰν δὲ καὶ τῆς ἐκκλησίας παρακούσῃ, ἔστω σοι ὥσπερ ὁ ἐθνικὸς καὶ ὁ τελώνης.
18:17. quod si non audierit eos dic ecclesiae si autem et ecclesiam non audierit sit tibi sicut ethnicus et publicanus
And if he will not hear them: tell the church. And if he will not hear the church, let him be to thee as the heathen and publican.
18:17. And if he will not listen to them, tell the Church. But if he will not listen to the Church, let him be to you like the pagan and the tax collector.
18:17. And if he shall neglect to hear them, tell [it] unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17 Будучи свидетелями, лица, упомянутые в предыдущем стихе, должны также убеждать и содействовать примирению. Если убеждаемое лицо их не послушает, то обиженный может обратиться к церкви и представить дело на ее суд. Что здесь разумеется под церковью? Думали, что еврейский «кагал» или синагога. Такое мнение основывали на том, что в то время, когда говорил Спаситель, еще не было христианской церкви, и что это слово Он мог употребить только в иудейском смысле, потому что иначе Его речь была бы непонятна Его слушателям. Против этого мнения возражают: Он никогда не называл синагогу церковью; самое слово «синагога» ни разу не произнес — можно ли думать, что Спаситель разумел здесь иудейскую синагогу, особенно по связи 17 стиха с дальнейшими 18-20? Из этих последних совершенно очевидно, что никакой речи о синагоге здесь действительно нет. Несомненно, что Христос разумел здесь и мог разуметь только Свою собственную церковь, как общество верующих, и эта речь Его была понятна ученикам (которым теперь Он, собственно, и говорил), потому что речь о церкви уже была несколько раньше (XVI:18). Но за этим вопросом тотчас же возникает дальнейший. Разумеет ли Спаситель здесь церковь, как общество верующих во всей их совокупности, или же только «предстоятелей церкви»? Последнее толкование, можно сказать, утвердилось в древности. «Повеждь церкви, т. е. ее представителям» (Златоуст). «Церковью называет теперь предстоятелей церкви, состоящей из верующих» (Евф. Зиг.). Так и многие другие из древних греческих и латинских толкователей. «Как язычник и мытарь». Для Самого Христа язычники и мытари не были погибшими, и Он не говорил, что все обязанности и отношения к ним должны быть прекращены (ср. Мф VIII:5-13; IX:9-13). Однако «демаркационная» линия между членом церкви и осужденным ею должна быть все-таки проведена. Не считай его, говорит Августин, в числе твоих братьев; но ты не должен небрежно относиться к его спасению; ибо хотя мы и не включаем самых язычников в число братьев, но всегда заботимся об их спасении.
Adam Clarke: Commentary on the Bible - 1831
18:17: 3. Tell it unto the Church - Lay the whole matter before the congregation of Christian believers, in that place of which he is a member, or before the minister and elders, as the representatives of the Church or assembly. If all this avail not, then,
Let him be unto thee as a heathen man and a publican - To whom thou art, as a Christian, to owe earnest and persevering good will, and acts of kindness; but have no religious communion with him, till, if he have been convicted, he acknowledge his fault. Whosoever follows this threefold rule will seldom offend others, and never be offended himself. - Rev. J. Wesley.
Reproving a brother who had sinned was a positive command under the law. See Lev 19:17. And the Jews have a saying, that one of the causes of the ruin of their nation was, "No man reproved another." On the word Church, see Clarke at Mat 16:28 (note).
Albert Barnes: Notes on the Bible - 1834
18:17: Tell it to the church - See the notes at Mat 16:18. The church may here mean the whole assembly of believers, or it may mean those who are authorized to try such cases - the representatives of the church, or these who act for the church. In the Jewish synagogue there was a bench of elders before whom trials of this kind were brought. It was to be brought to the church in order that he might be admonished, entreated, and, if possible, reformed. This was, and is always to be, the first business in disciplining an offending brother.
But if he neglect to hear the church, let him be ... - The Jews gave the name "heathen" or "Gentile" to all other nations but themselves. With them they had no religious contact or communion.
Publican - See the notes at Mat 5:47. Publicans were people of abandoned character, and the Jews would have no contact with them. The meaning of this is, cease to have religious contact with him, or to acknowledge him as a Christian brother. It does not mean that we should cease to show kindness to him and aid him in affliction or trial, for that is required toward all people; but it means that we should disown him as a Christian brother, and treat him as we do other people not connected with the church. This should not be done until all these steps are taken. This is the only way of kindness. This is the only way to preserve peace and purity in the church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:17: tell: Act 6:1-3, Act 15:6, Act 15:7; Co1 5:4, Co1 5:5, Co1 6:1-4; Co2 2:6, Co2 2:7; Jo3 1:9, Jo3 1:10
let: Rom 16:17, Rom 16:18; Co1 5:3-5, Co1 5:9-13; Th2 3:6, Th2 3:14, Th2 3:15; Ti1 6:5; Jo2 1:10, Jo2 1:11
a heathen: Mat 6:7; Ezr 6:21; Eze 11:12; Co2 6:14-17; Eph 4:17-19, Eph 5:11, Eph 5:12
a publican: Mat 5:46, Mat 11:19, Mat 21:31, Mat 21:32; Luk 15:1, Luk 18:11, Luk 19:2, Luk 19:3
Geneva 1599
18:17 (6) And if he shall (h) neglect to hear them, tell [it] unto the (i) church: but if he neglect to hear the church, let him be unto thee as (k) an heathen man and a publican.
(6) He that condemns the judgment of the Church, condemns God.
(h) Literally, "does not condescend to hear", or "make as though he did not hear".
(i) He speaks not of just any policy, but of an ecclesiastical assembly, for he speaks afterward of the power of loosing and binding, which belonged to the Church, and he has regard for the order used in those days, at which time the elders had the judgment of Church matters in their hands, (Jn 9:22; Jn 12:42; Jn 16:2), and used casting out of the synagogue for a punishment, as we do now by excommunication.
(k) Profane, and void of religion: such men, the Jews called Gentiles: whose company they shunned, as they did the publicans.
John Gill
18:17 And if he shall neglect to hear them,.... The one or two, in conjunction with the offended person that shall hear the ease, and admonish and reprove; if he takes no notice of what they say to him, but remains stiff and impenitent, tell it unto the church: which some understand, of the or "multitude", before whom it was lawful to reprove, after such private methods had been taken: others, the political magistrates, or sanhedrim; who took cognizance of cases between one person and other, either by themselves, or messengers; and gave admonitions and reproofs, as to parents, when they did not provide for their families (x), and to wives that were perverse, and provoked their husbands (y), &c. others, of the presbyters and governors of the Christian church; others, of the church itself, and so the Ethiopic version renders it, "the house of Christians"; to which it is objected, that as yet a Christian church was not formed: but what were the twelve apostles of the Lamb? They were the great congregation and church, in the midst of which Christ sung praise to his Father: and since the whole of this advice, and these excellent rules are given to them, and they are spoken of in the next verse, as having the power of binding and loosing, they may well be thought to be meant here; and that the design of Christ is, to instruct them how to behave, in case of offence to one another; that the reproof should be first private, and if it did not succeed, to be made before one or two more; and if that did not do, the whole body was to be acquainted with it; and which rules hold good, and are to be observed by all Christian men and churches, in all ages: though no doubt but allusion is made to the Jewish customs, in rebuking before the multitude, or carrying of a private case, after all other means used were ineffectual, to the sanhedrim.
But if he neglect to hear the church: the advice they should give unto him, the reproof they should think proper for him, or the censure they should pass upon him,
let him be unto thee as an heathen man, and a publican. This is not a form of excommunication to be used among Christians, nor was there ever any such form among the Jews; nor could Heathens or publicans, especially such publicans as were Gentiles, be excommunicated, when they never were of the Jewish church.
"A religious person indeed, that becomes a collector of taxes, they first said, is to be driven from the society; but they afterwards said, all the time that he is a tax gatherer, they drive him from the society; but when he goes out of his office, lo! he is as a religious person (z).''
But one that never was of a religious society, could not be driven out of it. And besides, this is given, not as a rule to the church, but as advice to the offended person, how to behave towards the offender: after he has come under the cognizance, reproof, and censure of the church, he is to look upon him as the Jews did one that disregarded both private reproof by a man's self, and that which was in the presence of one or two more, , "a worthless friend", or neighbour; as a Gentile, with whom the Jews had neither religious nor civil conversation; and a "publican", or as Munster's Hebrew Gospel reads it, "a notorious sinner", as a publican was accounted: hence such are often joined together, and with whom the Jews might not eat, nor keep any friendly and familiar acquaintance: and so such that have been privately admonished and publicly rebuked, without success, their company is to be shunned, and intimate friendship with them to be avoided.
(x) Maimon Hilehot Ishot, c. 12. sect. 14. (y) Ib. c. 14. sect. 9. & Moses Kotsensis Mitzvot Tora, pr. neg. 81. (z) T. Hieros. Demai, fol. 23. 1.
18:1818:18: Ամէն ասե՛մ ձեզ. Զի զոր կապիցէք յերկրի՝ եղիցի կապեա՛լ յերկինս, եւ զոր արձակիցէք յերկրի՝ եղիցի արձակեա՛լ յերկինս[337]։ [337] ՚Ի բազումս պակասի. Ձեզ. զի զոր կա՛՛։
18 Ճշմարիտ եմ ասում ձեզ, ինչ որ կապէք երկրի վրայ, կապուած պիտի լինի երկնքում: Եւ ինչ որ արձակէք երկրի վրայ, թող արձակուած լինի երկնքում
18 «Ճշմարիտ կ’ըսեմ ձեզի, ‘Երկրի վրայ ինչ որ կապէք, երկնքի մէջ կապուած պիտի ըլլայ ու երկրի վրայ ինչ որ արձակէք, երկնքի մէջ արձակուած պիտի ըլլայ’։
Ամէն ասեմ ձեզ. Զոր կապիցէք յերկրի` եղիցի կապեալ յերկինս, եւ զոր արձակիցէք յերկրի` եղիցի արձակեալ յերկինս:

18:18: Ամէն ասե՛մ ձեզ. Զի զոր կապիցէք յերկրի՝ եղիցի կապեա՛լ յերկինս, եւ զոր արձակիցէք յերկրի՝ եղիցի արձակեա՛լ յերկինս[337]։
[337] ՚Ի բազումս պակասի. Ձեզ. զի զոր կա՛՛։
18 Ճշմարիտ եմ ասում ձեզ, ինչ որ կապէք երկրի վրայ, կապուած պիտի լինի երկնքում: Եւ ինչ որ արձակէք երկրի վրայ, թող արձակուած լինի երկնքում
18 «Ճշմարիտ կ’ըսեմ ձեզի, ‘Երկրի վրայ ինչ որ կապէք, երկնքի մէջ կապուած պիտի ըլլայ ու երկրի վրայ ինչ որ արձակէք, երկնքի մէջ արձակուած պիտի ըլլայ’։
zohrab-1805▾ eastern-1994▾ western am▾
18:1818: Истинно говорю вам: что вы свяжете на земле, то будет связано на небе; и что разрешите на земле, то будет разрешено на небе.
18:18  ἀμὴν λέγω ὑμῖν, ὅσα ἐὰν δήσητε ἐπὶ τῆς γῆς ἔσται δεδεμένα ἐν οὐρανῶ καὶ ὅσα ἐὰν λύσητε ἐπὶ τῆς γῆς ἔσται λελυμένα ἐν οὐρανῶ.
18:18. Ἀμὴν (Amen) λέγω (I-forth) ὑμῖν, (unto-ye," ὅσα ( to-which-a-which ) ἐὰν (if-ever) δήσητε (ye-might-have-binded) ἐπὶ (upon) τῆς (of-the-one) γῆς (of-a-soil) ἔσται ( it-shall-be ) δεδεμένα ( having-had-come-to-be-binded ) ἐν (in) οὐρανῷ (unto-a-sky) καὶ (and) ὅσα ( to-which-a-which ) ἐὰν (if-ever) λύσητε (ye-might-have-loosed) ἐπὶ (upon) τῆς (of-the-one) γῆς (of-a-soil) ἔσται ( it-shall-be ) λελυμένα ( having-had-come-to-be-loosed ) ἐν (in) οὐρανῷ. (unto-a-sky)
18:18. amen dico vobis quaecumque alligaveritis super terram erunt ligata et in caelo et quaecumque solveritis super terram erunt soluta et in caeloAmen I say to you, whatsoever you shall bind upon earth, shall be bound also in heaven: and whatsoever you shall loose upon earth, shall be loosed also in heaven.
18. Verily I say unto you, What things soever ye shall bind on earth shall be bound in heaven: and what things soever ye shall loose on earth shall be loosed in heaven.
18:18. Amen I say to you, whatever you will have bound on earth, shall be bound also in heaven, and whatever you will have released on earth, shall be released also in heaven.
18:18. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.
Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven:

18: Истинно говорю вам: что вы свяжете на земле, то будет связано на небе; и что разрешите на земле, то будет разрешено на небе.
18:18  ἀμὴν λέγω ὑμῖν, ὅσα ἐὰν δήσητε ἐπὶ τῆς γῆς ἔσται δεδεμένα ἐν οὐρανῶ καὶ ὅσα ἐὰν λύσητε ἐπὶ τῆς γῆς ἔσται λελυμένα ἐν οὐρανῶ.
18:18. amen dico vobis quaecumque alligaveritis super terram erunt ligata et in caelo et quaecumque solveritis super terram erunt soluta et in caelo
Amen I say to you, whatsoever you shall bind upon earth, shall be bound also in heaven: and whatsoever you shall loose upon earth, shall be loosed also in heaven.
18:18. Amen I say to you, whatever you will have bound on earth, shall be bound also in heaven, and whatever you will have released on earth, shall be released also in heaven.
18:18. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.
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
18 Подобные же слова сказаны были одному Петру в XVI:19 и имеют тот же смысл. Вместо «что» (o) XVI:19 здесь osa — также средний род и указывает на действия, а не на лица.
Adam Clarke: Commentary on the Bible - 1831
18:18: Whatsoever ye shall bind, etc. - Whatever determinations ye make, in conformity to these directions for your conduct to an offending brother, will be accounted just, and ratified by the Lord. See on Mat 16:19 (note); and, to what is there said, the following observations may be profitably added.
Οσα εαν δησητε - και οσα εαν λυσητε. Binding and loosing, in this place, and in Mat 16:19, is generally restrained, by Christian interpreters, to matters of discipline and authority. But it is as plain as the sun, by what occurs in numberless places dispersed throughout the Mishna, and from thence commonly used by the later rabbins when they treat of ritual subjects, that binding signified, and was commonly understood by the Jews at that time to be, a declaration that any thing was unlawful to be done; and loosing signified, on the contrary, a declaration that any thing may be lawfully done. Our Savior spoke to his disciples in a language which they understood, so that they were not in the least at a loss to comprehend his meaning; and its being obsolete to us is no manner of reason why we should conclude that it was obscure to them. The words, bind and loose, are used in both places in a declaratory sense, of things, not of persons. It is ὁ and ὃσα, in the neuter gender, both in chap. 16, and here in this: i.e. Whatsoever thing or things ye shall bind or loose. Consequently, the same commission which was given at first to St. Peter alone, (Mat 16:19), was afterwards enlarged to all the apostles. St. Peter had made a confession that Jesus was the Christ, the Son of God. His confession of the Divinity of our Lord was the first that ever was made by man; to him, therefore, were given the keys of the kingdom of heaven: i.e. God made choice of him among all the apostles, that the Gentiles should first, by his mouth, hear the word of the Gospel, and believe. He first opened the kingdom of heaven to the Gentiles, when he preached to Cornelius. It was open to the Jews all along before; but if we should suppose that it was not, yet to them also did St. Peter open the kingdom of heaven, in his sermon at the great pentecost. Thus, then, St. Peter exercised his two keys: that for the Jews at the great pentecost; and that for the Gentiles, when he admitted Cornelius into the Church. And this was the reward of his first confession, in which he owned Jesus to be the promised Messiah. And what St. Peter loosed, i.e. declared as necessary to be believed and practised by the disciples here, was ratified above. And what he declared unlawful to be believed and practised, (i.e. what he bound), was actually forbidden by God himself.
I own myself obliged to Dr. Lightfoot for this interpretation of the true notion of binding and loosing. It is a noble one, and perfectly agrees with the ways of speaking then in use among the Jews. It is observable that these phrases, of binding and loosing, occur no where in the New Testament but in St. Matthew, who is supposed to have written his Gospel first in Hebrew, from whence it was translated into Greek, and then the force and use of the expression will better appear. Dr. Wotton's Miscell. Discourses, vol. i. p. 309, etc., etc.
"The phrases to bind and to loose were Jewish, and most frequent in their writers. It belonged only to the teachers among the Jews to bind and to loose. When the Jews set any apart to be a preacher, they used these words, 'Take thou liberty to teach what is Bound and what is Loose.'" Strype's preface to the Posthumous Remains of Dr. Lightfoot, p. 38.
Albert Barnes: Notes on the Bible - 1834
18:18: Whatsoever ye shall bind ... - See the notes at Mat 16:19. These words were spoken to the apostles. Jesus had before addressed the same words to Peter, Mat 16:19. He employs them here to signify that they all had the same power; that in ordering the affairs of the church he did not intend to give Peter any supremacy or any exclusive right to regulate it. The meaning of this verse is, whatever you shall do in the discipline of the church shall be approved by God or bound in heaven. This promise, therefore, cannot be understood as extending to all Christians or ministers, for all others but the apostles may err.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:18: Mat 16:19; Joh 20:23; Act 15:23-31; Co1 5:4, Co1 5:5; Co2 2:10; Rev 3:7, Rev 3:8
John Gill
18:18 Verily I say unto you,.... To them all, what he had said before to Peter; See Gill on Mt 16:19, what is said here, refers to things and not persons, as there also.
John Wesley
18:18 Whatsoever ye shall bind on earth - By excommunication, pronounced in the spirit and power of Christ. Whatsoever ye shall loose - By absolution from that sentence. In the primitive Church, absolution meant no more than a discharge from Church censure. Again I say - And not only your intercession for the penitent, but all your united prayers, shall be heard. How great then is the power of joint prayer! If two of you - Suppose a man and his wife. Mt 16:19.
Robert Jamieson, A. R. Fausset and David Brown
18:18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven--Here, what had been granted but a short time before to Peter only (see on Mt 16:19) is plainly extended to all the Twelve; so that whatever it means, it means nothing peculiar to Peter, far less to his pretended successors at Rome. It has to do with admission to and rejection from the membership of the Church. But see on Jn 20:23.
18:1918:19: Դարձեալ ասե՛մ ձեզ. Եթէ երկո՛ւ ՚ի ձէնջ միաբանիցե՛ն յերկրի վասն ամենայն իրաց, զինչ եւ խնդրեսցեն՝ եղիցի՛ նոցա ՚ի Հօրէ իմմէ որ յերկինսն է[338]։ [338] Ոմանք. Զինչ եւ խնդրիցեն։
19 Դարձեալ ձեզ ասում եմ. եթէ ձեզնից երկուսը միաբանուեն երկրի վրայ որեւէ խնդրանքի համար, ինչ էլ որ խնդրեն, կը կատարուի նրանց համար իմ Հօր կողմից, որ երկնքում է
19 Դարձեալ կ’ըսեմ ձեզի. ‘Եթէ ձեզմէ երկու հոգի երկրի վրայ միաբանին, ամէն ինչ բանի համար որ խնդրեն, պիտի ըլլայ անոնց իմ Հօրմէս որ երկինքն է’։
Դարձեալ ասեմ ձեզ. Եթէ երկու ի ձէնջ միաբանիցեն յերկրի վասն ամենայն իրաց, զինչ եւ խնդրեսցեն` եղիցի նոցա ի Հօրէ իմմէ որ յերկինսն է:

18:19: Դարձեալ ասե՛մ ձեզ. Եթէ երկո՛ւ ՚ի ձէնջ միաբանիցե՛ն յերկրի վասն ամենայն իրաց, զինչ եւ խնդրեսցեն՝ եղիցի՛ նոցա ՚ի Հօրէ իմմէ որ յերկինսն է[338]։
[338] Ոմանք. Զինչ եւ խնդրիցեն։
19 Դարձեալ ձեզ ասում եմ. եթէ ձեզնից երկուսը միաբանուեն երկրի վրայ որեւէ խնդրանքի համար, ինչ էլ որ խնդրեն, կը կատարուի նրանց համար իմ Հօր կողմից, որ երկնքում է
19 Դարձեալ կ’ըսեմ ձեզի. ‘Եթէ ձեզմէ երկու հոգի երկրի վրայ միաբանին, ամէն ինչ բանի համար որ խնդրեն, պիտի ըլլայ անոնց իմ Հօրմէս որ երկինքն է’։
zohrab-1805▾ eastern-1994▾ western am▾
18:1919: Истинно также говорю вам, что если двое из вас согласятся на земле просить о всяком деле, то, чего бы ни попросили, будет им от Отца Моего Небесного,
18:19  πάλιν [ἀμὴν] λέγω ὑμῖν ὅτι ἐὰν δύο συμφωνήσωσιν ἐξ ὑμῶν ἐπὶ τῆς γῆς περὶ παντὸς πράγματος οὖ ἐὰν αἰτήσωνται, γενήσεται αὐτοῖς παρὰ τοῦ πατρός μου τοῦ ἐν οὐρανοῖς.
18:19. Πάλιν (Unto-furthered) [ἀμὴν] "[amen]"λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) ἐὰν (if-ever) δύο (two) συμφωνήσωσιν (they-might-have-sounded-together-unto) ἐξ (out) ὑμῶν (of-ye) ἐπὶ (upon) τῆς (of-the-one) γῆς (of-a-soil) περὶ (about) παντὸς (of-all) πράγματος (of-a-practicing-to) οὗ (of-which) ἐὰν (if-ever) αἰτήσωνται , ( they-might-have-appealed-unto ," γενήσεται ( it-shall-become ) αὐτοῖς (unto-them) παρὰ (beside) τοῦ (of-the-one) πατρός (of-a-Father) μου (of-me) τοῦ (of-the-one) ἐν (in) οὐρανοῖς. (unto-skies)
18:19. iterum dico vobis quia si duo ex vobis consenserint super terram de omni re quacumque petierint fiet illis a Patre meo qui in caelis estAgain I say to you, that if two of you shall consent upon earth, concerning anything whatsoever they shall ask, it shall be done to them by my Father who is in heaven.
19. Again I say unto you, that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven.
18:19. Again I say to you, that if two of those among you have agreed on earth, about anything whatsoever that they have requested, it shall be done for them by my Father, who is in heaven.
18:19. Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.
Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven:

19: Истинно также говорю вам, что если двое из вас согласятся на земле просить о всяком деле, то, чего бы ни попросили, будет им от Отца Моего Небесного,
18:19  πάλιν [ἀμὴν] λέγω ὑμῖν ὅτι ἐὰν δύο συμφωνήσωσιν ἐξ ὑμῶν ἐπὶ τῆς γῆς περὶ παντὸς πράγματος οὖ ἐὰν αἰτήσωνται, γενήσεται αὐτοῖς παρὰ τοῦ πατρός μου τοῦ ἐν οὐρανοῖς.
18:19. iterum dico vobis quia si duo ex vobis consenserint super terram de omni re quacumque petierint fiet illis a Patre meo qui in caelis est
Again I say to you, that if two of you shall consent upon earth, concerning anything whatsoever they shall ask, it shall be done to them by my Father who is in heaven.
18:19. Again I say to you, that if two of those among you have agreed on earth, about anything whatsoever that they have requested, it shall be done for them by my Father, who is in heaven.
18:19. Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.
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
19 Сила учеников и вообще всех верующих основывается на внутреннем духовном единении общины между членами ее (somfwnein) и с Богом.
Adam Clarke: Commentary on the Bible - 1831
18:19: Again I say unto you - The word αμην, verily, is added here, in ninety-eight MSS., (many of which are of the greatest antiquity and importance), seven editions, all the Arabic, the Slavonic, and several of the Itala. The taking in or leaving out such a word may appear to some a matter of indifference; but, as I am fully convinced Jesus Christ never spoke a useless or a needless word, my maxim is, to omit not one syllable that I am convinced (from such authority as the above) he has ever used, and to take in nothing that he did not speak. It makes the passage much more emphatic - Again, Verily I say unto you,
If two of you shall agree - ΣυμφωνηϚωσιν, symphonize, or harmonize. It is a metaphor taken from a number of musical instruments set to the same key, and playing the same tune: here, it means a perfect agreement of the hearts, desires, wishes, and voices, of two or more persons praying to God. It also intimates that as a number of musical instruments, skilfully played, in a good concert, are pleasing to the ears of men, so a number of persons united together in warm, earnest, cordial prayer, is highly pleasing in the sight and ears of the Lord. Now this conjoint prayer refers, in all probability, to the binding and loosing in the preceding verse; and thus we see what power faithful prayer has with God!
It shall be done for them - What an encouragement to pray! even to two, if there be no more disposed to join in this heavenly work.
Albert Barnes: Notes on the Bible - 1834
18:19: Again I say unto you, That if two of you ... - This is connected with the pRev_ious verses. The connection is this: The obstinate man is to be excluded from the church, Mat 18:17. The care of the church - the power of admitting or excluding members - of organizing and establishing it - is committed to you, the apostles, Mat 18:18. Yet there is not need of the whole to give validity to the transaction. When two of you agree, or have the same mind, feelings, and opinion, about the arrangement of affairs in the church, or about things desired for its welfare, and shall ask of God, it shall be done for them. See Act 1:14-26; 15:1-29. The promise here has respect to the apostles in organizing the church. It cannot with any propriety be applied to the ordinary prayers of believers. Other promises are made to them, and it is true that the prayer of faith will be answered, but that is not the truth taught here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:19: That if: Mat 5:24, Mat 21:22; Mar 11:24; Joh 15:7, Joh 15:16; Act 1:14, Act 2:1, Act 2:2, Act 4:24-31, Act 6:4; Act 12:5; Eph 6:18-20; Phi 1:19; Jam 5:14-16; Jo1 3:22, Jo1 5:14-16; Rev 11:4-6
it shall: Joh 14:13, Joh 14:14, Joh 16:23
Geneva 1599
18:19 Again I say unto you, That if two of you shall (l) agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.
(l) This word, which is normally used of the body, is here used of the mind, for it belongs properly to poetry.
John Gill
18:19 Again, I say unto you,.... As the words in the former verse seem to regard the whole body of the disciples, whose decisions in cases brought before them, declaring them just or unjust, are determinate and unalterable; these seem to respect the one or two, that should join the offended person in the reproof of the offender, and are spoken for their encouragement; who might think proper either to premise, or follow their engaging in such a work with prayer:
that if two of you shall agree on earth, as touching anything that they shall ask; both in the case before mentioned, and in any other thing: whether it be for themselves or others; to assist them in the ministry of the word, and give success to it, for the conversion of sinners; and in the performance of any miracle, for the confirmation of the Gospel; in the administration of ordinances, for the comfort of saints; and in laying on of censures, for the reclaiming of backsliders; or be it what it will that may be done, consistent with the glory of God, the purposes of his mind, and the declarations of his will, and the good of men, provided they agree in their requests; though they are here on earth, and at such a distance from heaven, from whence their help and assistance come:
Tit shall be done for them of my Father which is in heaven; with whom nothing is impossible; and who, as he regards the effectual fervent prayer of any righteous man, so more, of two agreed together in anyone thing; and still more, of a church and community of saints in their united requests: a great encouragement this to social prayer, though ever so few are engaged in it.
Robert Jamieson, A. R. Fausset and David Brown
18:19 Again I say unto you, That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven.
18:2018:20: Զի ուր իցեն երկո՛ւ կամ երեք ժողովեալ յանուն իմ, ա՛նդ եմ ես ՚ի մէջ նոցա։
20 որովհետեւ ուր երկու կամ երեք հոգի հաւաքուած լինեն իմ անունով, այնտեղ եմ ես, նրանց մէջ»:
20 Քանզի ուր երկու կամ երեք հոգի ժողվուած ըլլան իմ անունովս, հոն եմ ես անոնց մէջ»։
Զի ուր իցեն երկու կամ երեք ժողովեալ յանուն իմ, անդ եմ ես ի մէջ նոցա:

18:20: Զի ուր իցեն երկո՛ւ կամ երեք ժողովեալ յանուն իմ, ա՛նդ եմ ես ՚ի մէջ նոցա։
20 որովհետեւ ուր երկու կամ երեք հոգի հաւաքուած լինեն իմ անունով, այնտեղ եմ ես, նրանց մէջ»:
20 Քանզի ուր երկու կամ երեք հոգի ժողվուած ըլլան իմ անունովս, հոն եմ ես անոնց մէջ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2020: ибо, где двое или трое собраны во имя Мое, там Я посреди них.
18:20  οὖ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμι ἐν μέσῳ αὐτῶν.
18:20. οὗ (Of-which) γάρ (therefore) εἰσιν (they-be) δύο (two) ἢ (or) τρεῖς ( three ) συνηγμένοι ( having-had-come-to-be-led-together ) εἰς (into) τὸ (to-the-one) ἐμὸν (to-mine) ὄνομα, (to-a-name,"ἐκεῖ (thither) εἰμὶ (I-be) ἐν (in) μέσῳ (unto-middle) αὐτῶν. (of-them)
18:20. ubi enim sunt duo vel tres congregati in nomine meo ibi sum in medio eorumFor where there are two or three gathered together in my name, there am I in the midst of them.
20. For where two or three are gathered together in my name, there am I in the midst of them.
18:20. For wherever two or three are gathered in my name, there am I, in their midst.”
18:20. For where two or three are gathered together in my name, there am I in the midst of them.
For where two or three are gathered together in my name, there am I in the midst of them:

20: ибо, где двое или трое собраны во имя Мое, там Я посреди них.
18:20  οὖ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμι ἐν μέσῳ αὐτῶν.
18:20. ubi enim sunt duo vel tres congregati in nomine meo ibi sum in medio eorum
For where there are two or three gathered together in my name, there am I in the midst of them.
18:20. For wherever two or three are gathered in my name, there am I, in their midst.”
18:20. For where two or three are gathered together in my name, there am I in the midst of them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20 В кодексах D Сиросин. и у Климента Александрийского стих этот приводится в отрицательной форме: «ибо нет двух или трех собранных во имя Мое, у которых (близ которых) Я не был бы (Я не есмь) среди них». Здесь указывается на церковный minimum. Христос истинно присутствует среди людей даже тогда, когда двое или трое из них собираются во имя Его.
Adam Clarke: Commentary on the Bible - 1831
18:20: For where two - are gathered together in thy name - There are many sayings among the Jews almost exactly similar to this, such as, Wherever even two persons are sitting in discourse concerning the law, the Divine presence is among them. See much more in Schoettgen. And the following, among the ancient Hindoos, is like unto it: "When Brahma, the Lord of creation, had formed mankind, and at the same time appointed his worship, he spoke and said, 'With this worship pray for increase, and let it be that on which ye shall depend for the accomplishment of all your wishes. With this remember God, that God may remember you. Remember one another, and ye shall obtain supreme happiness. God, being remembered in worship, will grant you the enjoyment of your wishes: he who enjoyeth what hath been given unto him by God, and offereth not a portion unto him, is even as a thief. Know that good works come from Brahma, whose nature is incorruptible; wherefore, the omnipresent Brahma is Present In The Worship." See the Bagvat Geeta, p. 45, 46.
In my name - Seems to refer particularly to a public profession of Christ and his Gospel.
There am I in the midst - None but God could say these words, to say them with truth, because God alone is every where present, and these words refer to his omnipresence. Wherever - suppose millions of assemblies were collected in the same moment, in different places of the creation, (which is a very possible case), this promise states that Jesus is in each of them. Can any, therefore, say these words, except that God who fills both heaven and earth? But Jesus says these words: ergo - Jesus is God. Let it be observed, that Jesus is not among them to spy out their sins; or to mark down the imperfections of their worship; but to enlighten, strengthen, comfort, and save them.
Albert Barnes: Notes on the Bible - 1834
18:20: For where two or three ... - This is a general assertion made to support the particular promise made Mat 18:19 to his apostles. He affirms that wheRev_er two or three are assembled together in his name, he is in the midst of them.
In my name - That is,
1. By my authority, acting for me in my church. See Joh 10:25; Joh 16:23.
2. It may mean for my service; in the place of prayer and praise, assembled in obedience to my commend, and with a desire to promote my glory.
There am I in the midst of them - Nothing could more clearly prove that Jesus must be omnipresent, and, of course, be God. Every day, perhaps every hour, two or three, or many more, may be assembled in every city or village in the United States, in England, in Greenland, in Africa, in Ceylon, in the Sandwich Islands, in Russia, and in Judea - in almost every part of the world - and in the midst of them all is Jesus the Saviour. Millions thus at the same time, in every quarter of the globe, worship in his name, and experience the truth of the promise that he is present with them. It is impossible that he should be in all these places and not be God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:20: two: Gen 49:10; Joh 20:19, Joh 20:26; Co1 5:4; Th1 1:1; Plm 1:2
there: Mat 28:20; Exo 20:24; Zac 2:5; Joh 8:58; Rev 1:11-13, Rev 2:1, Rev 21:3
John Gill
18:20 For where two or three are gathered together,.... This seems to be said in opposition to a Jewish notion, that a number less than ten, is not a congregation (a); whereas, though the number is ever so few that are met together to pray to God; or to hear his word, attend on his ordinances, or do the business of his house, or transact any affair that is for the glory of God, and the good of souls, in my name, says Christ; that is, by his authority, depending on his assistance, calling upon his name, and making use of it, and seeking the glory of it:
there am I in the midst of them; presiding over them, ruling in their hearts, directing their counsels, assisting them in all they are concerned, confirming what they do, and giving a blessing and success to all they are engaged in. The Jews, though they say there is no congregation less than ten, yet own that the divine presence may be with a lesser number, even as small an one as here mentioned (b).
"Ten that sit and study in the law, the Shechaniah dwells among them, as it is said, Ps 82:1. From whence does this appear, if but five? from Amos 9:6, from whence, if but three? from Ps 82:1, from whence, if but two? from Mal 3:16, from whence, if but one? from Ex 20:24.''
And again (c),
"two that sit together, and the words of the law are between them, the Shechaniah dwells among them, according to Mal 3:16, from whence does it appear, that if but one sits and studies in the law, the holy blessed God hath fixed a reward for him? from Lam 3:28.''
(a) Misn. Sanhedrim, c. 1. sect. 6. T. Bab. Megilia, fol. 23. 2. Gloss. in ib. (b) Pirke Abot, c. 3. sect. 6. (c) Ib. sect. 2.
John Wesley
18:20 Where two or three are gathered together in my name - That is, to worship me. I am in the midst of them - By my Spirit, to quicken their prayers, guide their counsels, and answer their petitions.
Robert Jamieson, A. R. Fausset and David Brown
18:20 For where two or three are gathered together in my name--or "unto my name."
there am I in the midst of them--On this passage--so full of sublime encouragement to Christian union in action and prayer--observe, first, the connection in which it stands. Our Lord had been speaking of church meetings before which the obstinate perversity of a brother was in the last resort to be brought, and whose decision was to be final--such honor does the Lord of the Church put upon its lawful assemblies. But not these assemblies only does He deign to countenance and honor. For even two uniting to bring any matter before Him shall find that they are not alone, for My Father is with them, says Jesus. Next, observe the premium here put upon union in prayer. As this cannot exist with fewer than two, so by letting it down so low as that number, He gives the utmost conceivable encouragement to union in this exercise. But what kind of union? Not an agreement merely to pray in concert, but to pray for some definite thing. "As touching anything which they shall ask," says our Lord--anything they shall agree to ask in concert. At the same time, it is plain He had certain things at that moment in His eye, as most fitting and needful subjects for such concerted prayer. The Twelve had been "falling out by the way" about the miserable question of precedence in their Master's kingdom, and this, as it stirred their corruptions, had given rise--or at least was in danger of giving rise--to "offenses" perilous to their souls. The Lord Himself had been directing them how to deal with one another about such matters. "But now shows He unto them a more excellent way." Let them bring all such matters--yea, and everything whatsoever by which either their own loving relationship to each other, or the good of His kingdom at large, might be affected--to their Father in heaven; and if they be but agreed in petitioning Him about that thing, it shall be done for them of His Father which is in heaven. But further, it is not merely union in prayer for the same thing--for that might be with very jarring ideas of the thing to be desired--but it is to symphonious prayer, the prayer by kindred spirits, members of one family, servants of one Lord, constrained by the same love, fighting under one banner, cheered by assurances of the same victory; a living and loving union, whose voice in the divine ear is as the sound of many waters. Accordingly, what they ask "on earth" is done for them, says Jesus, "of My Father which is in heaven." Not for nothing does He say, "of MY FATHER"--not "YOUR FATHER"; as is evident from what follows: "For where two or three are gathered together unto My name"--the "My" is emphatic, "there am I in the midst of them." As His name would prove a spell to draw together many clusters of His dear disciples, so if there should be but two or three, that will attract Himself down into the midst of them; and related as He is to both the parties, the petitioners and the Petitioned--to the one on earth by the tie of His assumed flesh, and to the other in heaven by the tie of His eternal Spirit--their symphonious prayers on earth would thrill upward through Him to heaven, be carried by Him into the holiest of all, and so reach the Throne. Thus will He be the living Conductor of the prayer upward, and the answer downward.
Parable of the Unmerciful Debtor (Mt 18:21-35).
18:2118:21: Յայնժամ մատեաւ առ նա Պե՛տրոս՝ եւ ասէ. Տէր՝ քանի՞ցս անգամ թէ մեղիցէ ինձ եղբայր իմ, եւ թողից նմա. մինչեւ ցե՞ւթն անգամ։
21 Այն ժամանակ Պետրոսը մօտեցաւ նրան ու ասաց. «Տէ՛ր, քանի՞ անգամ, եթէ եղբայրս իմ դէմ մեղանչի, պէտք է ներեմ նրան. մինչեւ եօ՞թն անգամ»
21 Այն ատեն Պետրոս մօտեցաւ անոր ու ըսաւ. «Տէ՛ր, քանի՞ անգամ եթէ եղբայրս ինծի դէմ մեղանչէ, պէտք է ներեմ անոր. մինչեւ եօ՞թը անգամ»։
Յայնժամ մատեաւ առ նա Պետրոս եւ ասէ. Տէր, քանի՞ցս անգամ թէ մեղիցէ ինձ եղբայր իմ եւ թողից նմա, մինչեւ ցե՞ւթն անգամ:

18:21: Յայնժամ մատեաւ առ նա Պե՛տրոս՝ եւ ասէ. Տէր՝ քանի՞ցս անգամ թէ մեղիցէ ինձ եղբայր իմ, եւ թողից նմա. մինչեւ ցե՞ւթն անգամ։
21 Այն ժամանակ Պետրոսը մօտեցաւ նրան ու ասաց. «Տէ՛ր, քանի՞ անգամ, եթէ եղբայրս իմ դէմ մեղանչի, պէտք է ներեմ նրան. մինչեւ եօ՞թն անգամ»
21 Այն ատեն Պետրոս մօտեցաւ անոր ու ըսաւ. «Տէ՛ր, քանի՞ անգամ եթէ եղբայրս ինծի դէմ մեղանչէ, պէտք է ներեմ անոր. մինչեւ եօ՞թը անգամ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2121: Тогда Петр приступил к Нему и сказал: Господи! сколько раз прощать брату моему, согрешающему против меня? до семи ли раз?
18:21  τότε προσελθὼν ὁ πέτρος εἶπεν αὐτῶ, κύριε, ποσάκις ἁμαρτήσει εἰς ἐμὲ ὁ ἀδελφός μου καὶ ἀφήσω αὐτῶ; ἕως ἑπτάκις;
18:21. Τότε (To-the-one-which-also) προσελθὼν (having-had-came-toward,"ὁ (the-one) Πέτρος (a-Petros,"εἶπεν (it-had-said) [αὐτῷ] "[unto-it],"Κύριε, (Authority-belonged,"ποσάκις (to-what-which-oft) ἁμαρτήσει (it-shall-un-adjust-along) εἰς (into) ἐμὲ (to-ME,"ὁ (the-one) ἀδελφός (brethrened) μου (of-me,"καὶ (and) ἀφήσω (I-shall-send-off) αὐτῷ; (unto-it?"ἕως (Unto-if-which) ἑπτάκις; (seven-oft?"
18:21. tunc accedens Petrus ad eum dixit Domine quotiens peccabit in me frater meus et dimittam ei usque septiesThen came Peter unto him and said: Lord, how often shall my brother offend against me, and I forgive him? till seven times?
21. Then came Peter, and said to him, Lord, how oft shall my brother sin against me, and I forgive him? until seven times?
18:21. Then Peter, drawing near to him, said: “Lord, how many times shall my brother sin against me, and I forgive him? Even seven times?”
18:21. Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times:

21: Тогда Петр приступил к Нему и сказал: Господи! сколько раз прощать брату моему, согрешающему против меня? до семи ли раз?
18:21  τότε προσελθὼν ὁ πέτρος εἶπεν αὐτῶ, κύριε, ποσάκις ἁμαρτήσει εἰς ἐμὲ ὁ ἀδελφός μου καὶ ἀφήσω αὐτῶ; ἕως ἑπτάκις;
18:21. tunc accedens Petrus ad eum dixit Domine quotiens peccabit in me frater meus et dimittam ei usque septies
Then came Peter unto him and said: Lord, how often shall my brother offend against me, and I forgive him? till seven times?
18:21. Then Peter, drawing near to him, said: “Lord, how many times shall my brother sin against me, and I forgive him? Even seven times?”
18:21. Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21 (Лк XVII:4). Вопрос Петра не имеет близкой связи с речью Христа в 18-20; неблизкую связь с 15-17 имеет. Христос, по-видимому, окончил теперь Свою речь. Слова Его о прощении обид ближним побудили Петра попросить у Него дальнейших разъяснений. Предлагая вопрос, Петр, как можно думать, знал о существовавших в то время у иудеев обычаях и мнениях относительно прощения обид. «Человеку, согрешающему против другого, однажды прощают, во второй раз прощают, в третий раз прощают, но в четвертый раз не прощают». Таково часто цитируемое изречение Талмуда (Вавил. Иома, л. LXXXVI:2), которое подкреплялось Иов XXXIII:29, 30; Ам I:3 и др. Петр хочет, очевидно, стать выше современных ему книжников и увеличивает количество прощений почти вдвое — до семи.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? 22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. 23 Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. 24 And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. 25 But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. 26 The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. 27 Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. 28 But the same servant went out, and found one of his fellow-servants, which owed him a hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. 29 And his fellow-servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. 30 And he would not: but went and cast him into prison, till he should pay the debt. 31 So when his fellow-servants saw what was done, they were very sorry, and came and told unto their lord all that was done. 32 Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: 33 Shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee? 34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. 35 So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

This part of the discourse concerning offences is certainly to be understood of personal wrongs, which is in our power to forgive. Now observe,

I. Peter's question concerning this matter (v. 21); Lord, how oft shall my brother trespass against me, and I forgive him? Will it suffice to do it seven times?

1. He takes it for granted that he must forgive; Christ had before taught his disciples this lesson (ch. vi. 14, 15), and Peter has not forgotten it. He knows that he must not only not bear a grudge against his brother, or meditate revenge, but be as good a friend as ever, and forget the injury.

2. He thinks it is a great matter to forgive till seven times; he means not seven times a day, as Christ said (Luke xvii. 4), but seven times in his life; supposing that if a man had any way abused him seven times, though he were ever so desirous to be reconciled, he might then abandon his society, and have no more to do with him. Perhaps Peter had an eye to Prov. xxiv. 16. A just man falleth seven times; or to the mention of three transgressions, and four, which God would no more pass by, Amos ii. 1. Note, There is a proneness in our corrupt nature to stint ourselves in that which is good, and to be afraid of doing too much in religion, particularly of forgiving too much, though we have so much forgiven us.

II. Christ's direct answer to Peter's question; I say not unto thee, Until seven times (he never intended to set up any such bounds), but, Until seventy times seven; a certain number for an indefinite one, but a great one. Note, It does not look well for us to keep count of the offences done against us by our brethren. There is something of ill-nature in scoring up the injuries we forgive, as if we would allow ourselves to be revenged when the measure is full. God keeps an account (Deut. xxxii. 34), because he is the Judge, and vengeance is his; but we must not, lest we be found stepping into his throne. It is necessary to the preservation of peace, both within and without, to pass by injuries, without reckoning how often; to forgive, and forget. God multiplies his pardons, and so should we, Ps. lxxvii. 38, 40. It intimates that we should make it our constant practice to forgive injuries, and should accustom ourselves to it till it becomes habitual.

III. A further discourse of our Saviour's, by way of parable, to show the necessity of forgiving the injuries that are done to us. Parables are of use, not only for the pressing of Christian duties; for they make and leave an impression. The parable is a comment upon the fifth petition of the Lord's prayer, Forgive us our trespasses, as we forgive them that trespass against us. Those, and those only, may expect to be forgiven of God, who forgive their brethren. The parable represents the kingdom of heaven, that is, the church, and the administration of the gospel dispensation in it. The church is God's family, it is his court; there he dwells, there he rules. God is our master; his servants we are, at least in profession and obligation. In general, the parable intimates how much provocation God has from his family on earth, and how untoward his servants are.

There are three things in the parable.

1. The master's wonderful clemency to his servant who was indebted to him; he forgave him ten thousand talents, out of pure compassion to him, v. 23-27. Where observe,

(1.) Every sin we commit is a debt to God; not like a debt to an equal, contracted by buying or borrowing, but to a superior; like a debt to a prince when a recognizance is forfeited, or a penalty incurred by a breech of the law or a breach of the peace; like the debt of a servant to his master, by withholding his service, wasting his lord's goods, breaking his indentures, and incurring the penalty. We are all debtors; we owe satisfaction, and are liable to the process of the law.

(2.) There is an account kept of these debts, and we must shortly be reckoned with for them. This king would take account of his servants. God now reckons with us by our own consciences; conscience is an auditor for God in the soul, to call us to account, and to account with us. One of the first questions that an awakened Christian asks, is, How much owest thou unto my Lord? And unless it be bribed, it will tell the truth, and not write fifty for a hundred. There is another day of reckoning coming, when these accounts will be called over, and either passed or disallowed, and nothing but the blood of Christ will balance the account.

(3.) The debt of sin is a very great debt; and some are more in debt, by reason of sin, than others. When he began to reckon, one of the first defaulters appeared to owe ten thousand talents. There is no evading the enquiries of divine justice; your sin will be sure to find you out. The debt was ten thousand talents, a vast sum, amounting by computation to one million eight hundred and seventy-five thousand pounds sterling; a king's ransom or a kingdom's subsidy, more likely than a servant's debt; see what our sins are, [1.] For the heinousness of their nature; they are talents, the greatest denomination that ever was used in the account of money or weight. Every sin is the load of a talent, a talent of lead, this is wickedness, Zec. v. 7, 8. The trusts committed to us, as stewards of the grace of God, are each of them a talent (ch. xxv. 15), a talent of gold, and for every one of them buried, much more for every one of them wasted, we are a talent in debt, and this raises the account. [2.] For the vastness of their number; they are ten thousand, a myriad, more than the hairs on our head, Ps. xl. 12. Who can understand the number of his errors, or tell how oft he offends? Ps. xix. 12.

(4.) The debt of sin is so great, that we are not able to pay it; He had not to pay. Sinners are insolvent debtors; the scripture, which concludes all under sin, is a statute of bankruptcy against us all. Silver and gold would not pay our debt, Ps. xlix. 6, 7. Sacrifice and offering would not do it; our good works are but God's work in us, and cannot make satisfaction; we are without strength, and cannot help ourselves.

(5.) If God should deal with us in strict justice; we should be condemned as insolvent debtors, and God might exact the debt by glorifying himself in our utter ruin. Justice demands satisfaction, Currat, lex--Let the sentence of the law be executed. The servant had contracted this debt by his wastefulness and wilfulness, and therefore might justly be left to lie by it. His lord commanded him to be sold, as a bond-slave into the galleys, sold to grind in the prison-house; his wife and children to be sold, and all that he had, and payment to be made. See here what every sin deserves; this is the wages of sin. [1.] To be sold. Those that sell themselves to work wickedness, must be sold, to make satisfaction. Captives to sin are captives to wrath. He that is sold for a bond-slave is deprived of all his comforts, and has nothing left him but his life, that he may be sensible of his miseries; which is the case of damned sinners. [2.] Thus he would have payment to be made, that is, something done towards it; though it is impossible that the sale of one so worthless should amount to the payment of so great a debt. By the damnation of sinners divine justice will be to eternity in the satisfying, but never satisfied.

(6.) Convinced sinners cannot but humble themselves before God, and pray for mercy. The servant, under this charge, and this doom, fell down at the feet of his royal master, and worshipped him; or, as some copies read it, he besought him; his address was very submissive and very importunate; Have patience with me, and I will pay thee all, v. 26. The servant knew before that he was so much in debt, and yet was under no concern about it, till he was called to an account. Sinners are commonly careless about the pardon of their sins, till they come under the arrests of some awakening word, some startling providence, or approaching death, and then, Wherewith shall I come before the Lord? Mic. vi. 6. How easily, how quickly, can God bring the proudest sinner to his feet; Ahab to his sackcloth, Manasseh to his prayers, Pharaoh to his confessions, Judas to his restitution, Simon Magus to his supplication, Belshazzar and Felix to their tremblings. The stoutest heart will fail, when God sets the sins in order before it. This servant doth not deny the debt, nor seek evasions, nor go about to abscond.

But, [1.] He begs time; Have patience with me. Patience and forbearance are a great favour, but it is folly to think that these alone will save us; reprieves are not pardons. Many are borne with, who are not thereby brought to repentance (Rom. ii. 4), and then their being borne with does them no kindness.

[2.] He promises payment; Have patience awhile, and I will pay thee all. Note, It is the folly of many who are under convictions of sin, to imagine that they can make God satisfaction for the wrong they have done him; as those who, like a compounding bankrupt, would discharge the debt, by giving their first-born for their transgressions (Mic. vi. 7), who go about to establish their own righteousness, Rom. x. 3. He that had nothing to pay with (v. 25) fancied he could pay all. See how close pride sticks, even to awakened sinners; they are convinced, but not humbled.

(7.) The God of infinite mercy is very ready, out of pure compassion, to forgive the sins of those that humble themselves before him (v. 27); The lord of that servant, when he might justly have ruined him, mercifully released him; and, since he could not be satisfied by the payment of the debt, he would be glorified by the pardon of it. The servant's prayer was, Have patience with me; the master's grant is a discharge in full. Note, [1.] The pardon of sin is owing to the mercy of God, to his tender mercy (Luke i. 77, 78); He was moved with compassion. God's reasons of mercy are fetched from within himself; he has mercy because he will have mercy. God looked with pity on mankind in general, because miserable, and sent his Son to be a Surety for them; he looks with pity on particular penitents, because sensible of their misery (their hearts broken and contrite), and accepts them in the Beloved. [2.] There is forgiveness with God for the greatest sins, if they be repented of. Though the debt was vastly great, he forgave it all, v. 32. Though our sins be very numerous and very heinous, yet, upon gospel terms, they may be pardoned. [3.] The forgiving of the debt is the loosing of the debtor; He loosed him. The obligation is cancelled, the judgment vacated; we never walk at liberty till our sins are forgiven. But observe, Though he discharged him from the penalty as a debtor, he did not discharge him from his duty as a servant. The pardon of sin doth not slacken, but strengthen, our obligations to obedience; and we must reckon it a favour that God is pleased to continue such wasteful servants as we have been in such a gainful service as his is, and should therefore deliver us, that we might serve him, Luke i. 74. I am thy servant, for thou hast loosed my bonds.

2. The servant's unreasonable severity toward his fellow-servant, notwithstanding his lord's clemency toward him, v. 28-30. This represents the sin of those who, though they are not unjust in demanding that which is not their own, yet are rigorous and unmerciful in demanding that which is their own, to the utmost of right, which sometimes proves a real wrong. Summum jus summa injuria--Push a claim to an extremity, and it becomes a wrong. To exact satisfaction for debts of injury, which tends neither to reparation nor to the public good, but purely for revenge, though the law may allow it, in terrorem--in order to strike terror, and for the hardness of men's hearts, yet savours not of a Christian spirit. To sue for money-debts, when the debt or cannot possibly pay them, and so let him perish in prison, argues a greater love of money, and a less love of our neighbour, than we ought to have, Neh. v. 7.

See here, (1.) How small the debt was, how very small, compared with the ten thousand talents which his lord forgave him; He owed him a hundred pence, about three pounds and half a crown of our money. Note, Offences done to men are nothing to those which are committed against God. Dishonours done to a man like ourselves are but as peace, motes, gnats; but dishonours done to God are as talents, beams, camels. Not that therefore we may make light of wronging our neighbour, for that is also a sin against God; but therefore we should make light of our neighbour's wronging us, and not aggravate it, or study revenge. David was unconcerned as the indignities done to him; I, as a deaf man, heard not; but laid much to heart the sins committed against God; for them, rivers of tears ran down his eyes.

(2.) How severe the demand was; He laid hands on him, and took him by the throat. Proud and angry men think, if the matter of their demand be just, that will bear them out, though the manner of it be ever so cruel and unmerciful; but it will not hold. What needed all this violence? The debt might have been demanded without taking the debtor by the throat; without sending for a writ, or setting the bailiff upon him. How lordly is this man's carriage, and yet how base and servile is his spirit! If he had been himself going to prison for his debt to his lord, his occasions would have been so pressing, that he might have had some pretence for going to this extremity in requiring his own; but frequently pride and malice prevail more to make men severe than the most urgent necessity would do.

(3.) How submissive the debtor was; His fellow servant, though his equal, yet knowing how much he lay at his mercy, fell down at his feet, and humbled himself to him for this trifling debt, as much as he did to his lord for that great debt; for the borrower is servant to the lender, Prov. xxii. 7. Note, Those who cannot pay their debts ought to be very respectful to their creditors, and not only give them good words, but do them all the good offices they possibly can: they must not be angry at those who claim their own, nor speak ill of them for it, no, not though they do it in a rigorous manner, but in that case leave it to God to plead their cause. The poor man's request is, Have patience with me; he honestly confesses the debt, and puts not his creditor to the charge of proving it, only begs time. Note, Forbearance, though it be no acquittance, is sometimes a piece of needful and laudable charity. As we must not be hard, so we must not be hasty, in our demands, but think how long God bears with us.

(4.) How implacable and furious the creditor was (v. 30); He would not have patience with him, would not hearken to his fair promise, but without mercy cast him into prison. How insolently did he trample upon one as good as himself, that submitted to him! How cruelly did he use one that had done him no harm, and though it would be no advantage to himself! In this, as in a glass, unmerciful creditors may see their own faces, who take pleasure in nothing more than to swallow up and destroy (2 Sam. xx. 19), and glory in having their poor debtors' bones.

(5.) How much concerned the rest of the servants were; They were very sorry (v. 31), sorry for the creditor's cruelty, and for the debtor's calamity. Note, The sins and sufferings of our fellow-servants should be a matter of grief and trouble to us. It is sad that any of our brethren should either make themselves beast of prey, by cruelty and barbarity; or be made beasts of slavery, by the inhuman usage of those who have power over them. To see a fellow-servant, either raging like a bear or trampled on like a worm, cannot but occasion great regret to all that have any jealousy for the honour either of their nature of their religion. See with what eye Solomon looked both upon the tears of the oppressed, and the power of the oppressors, Eccl. iv. 1.

(6.) How notice of it was brought to the master; They came, and told their lord. They durst not reprove their fellow-servant for it, he was so unreasonable and outrageous (let a bear robbed of her whelps meet a man, rather than such a fool in his folly); but they went to their lord, and besought him to appear for the oppressed against the oppressor. Note, That which gives us occasion for sorrow, should give us occasion for prayer. Let our complaints both of the wickedness of the wicked and of the afflictions of the afflicted, be brought to God, and left with him.

3. The master's just resentment of the cruelty his servant was guilty of. If the servants took it so ill, much more would the master, whose compassions are infinitely above ours. Now observe here,

(1.) How he reproved his servant's cruelty (v. 32, 33); O thou wicked servant. Note, Unmercifulness is wickedness, it is great wickedness. [1.] He upbraids him with the mercy he had found with his master; I forgive thee all that debt. Those that will use God's favours, shall never be upbraided with them, but those that abuse them, may expect it, ch. xi. 20. Consider, It was all that debt, that great debt. Note, The greatness of sin magnifies the riches of pardoning mercy: we should think how much has been forgiven us, Luke vii. 47. [2.] He thence shows him the obligation he was under to be merciful to his fellow-servant; Shouldst not thou also have had compassion on thy fellow-servant, even as I had pity on thee? Note, It is justly expected, that such as have received mercy, should show mercy. Dat ille veniam facile, cui venia est opus--He who needs forgiveness, easily bestows it. Senec. Agamemn. He shows him, First, That he should have been more compassionate to the distress of his fellow servant, because he had himself experienced the same distress. What we have had the feeling of ourselves, we can the better have the fellow feeling of with our brethren. The Israelites knew the heart of a stranger, for they were strangers; and this servant should have better known the heart of an arrested debtor, than to have been thus hard upon such a one. Secondly, That he should have been more conformable to the example of his master's tenderness, having himself experienced it, so much to his advantage. Note, The comfortable sense of pardoning mercy tends much to the disposing of our hearts to forgive our brethren. It was in the close of the day o atonement that the jubilee trumpet sounded a release of debts (Lev. xxv. 9); for we must have compassion on our brethren, as God has on us.

(2.) How he revoked his pardon and cancelled the acquittance, so that the judgment against him revived (v. 34); He delivered him to the tormentors, till he should pay all that was due unto him. Though the wickedness was very great, his lord laid upon him no other punishment than the payment of his own debt. Note, Those that will not come up to the terms of the gospel need be no more miserable than to be left open to the law, and to let that have its course against them. See how the punishment answers the sin; he that would not forgive shall not be forgiven; He delivered him to the tormentors; the utmost he could do to his fellow servant was but to cast him into prison, but he was himself delivered to the tormentors. Note, The power of God's wrath to ruin us, goes far beyond the utmost extent of any creature's strength and wrath. The reproaches and terrors of his own conscience would be his tormentors, for that is a worm that dies not; devils, the executioners of God's wrath, that are sinners' tempters now, will be their tormentors for ever. He was sent to Bridewell till he should pay all. Note, Our debts to God are never compounded; either all is forgiven or all is exacted; glorified saints in heaven are pardoned all, through Christ's complete satisfaction; damned sinners in hell are paying all, that is, are punished for all. The offence done to God by sin is in point of honour, which cannot be compounded for without such a diminution as the case will by no means admit, and therefore, some way or other, by the sinner or by his surety, it must be satisfied.

Lastly, Here is the application of the whole parable, (v. 35); So likewise shall my heavenly Father do also unto you. The title Christ here gives to God was made use of, v. 19, in a comfortable promise; It shall be done for them of my Father which is in heaven; here it is made use of in a terrible threatening. If God's governing be fatherly, it follows thence, that it is righteous, but it does not therefore follow that it is not rigorous, or that under his government we must not be kept in awe by the fear of the divine wrath. When we pray to God as our Father in heaven, we are taught to ask for the forgiveness of sins, as we forgive our debtors. Observe here,

1. The duty of forgiving; we must from our hearts forgive. Note, We do not forgive our offending brother aright, nor acceptably, if we do not forgive from the heart; for that is it that God looks at. No malice must be harboured there, nor ill will to any person, one or another; no projects of revenge must be hatched there, nor desires of it, as there are in many who outwardly appear peaceable and reconciled. Yet this is not enough; we must from the heart desire and seek the welfare even of those that have offended us.

2. The danger of not forgiving; So shall your heavenly Father do. (1.) This is not intended to teach us that God reverses his pardons to any, but that he denies them to those that are unqualified for them, according to the tenour of the gospel; though having seemed to be humbled, like Ahab, they thought themselves, and others thought them, in a pardoned state, and they made bold with the comfort of it. Intimations enough we have in scripture of the forfeiture of pardons, for caution to the presumptuous; and yet we have security enough of the continuance of them, for comfort to those that are sincere, but timorous; that the one may fear, and the other may hope. Those that do not forgive their brother's trespasses, did never truly repent of their own, nor ever truly believe the gospel; and therefore that which is taken away is only what they seemed to have, Luke viii. 18. (2.) This is intended to teach us, that they shall have judgment without mercy, that have showed no mercy, Jam. ii. 13. It is indispensably necessary to pardon and peace, that we not only do justly, but love mercy. It is an essential part of that religion which is pure and undefiled before God and the Father, of that wisdom from above, which is gentle, and easy to be entreated. Look how they will answer it another day, who, though they bear the Christian name, persist in the most rigorous and unmerciful treatment of their brethren, as if the strictest laws of Christ might be dispensed with for the gratifying of their unbridled passions; and so they curse themselves every time they say the Lord's prayer.
Adam Clarke: Commentary on the Bible - 1831
18:21: Till seven times? - Though seven was a number of perfection among the Hebrews, and often meant much more than the units in it imply, yet it is evident that Peter uses it here in its plain literal sense, as our Lord's words sufficiently testify. It was a maxim among the Jews never to forgive more than thrice: Peter enlarges this charity more than one half; and our Lord makes even his enlargement septuple, see Mat 18:22. Revenge is natural to man, i.e. man is naturally a vindictive being, and, in consequence, nothing is more difficult to him than forgiveness of injuries.
Albert Barnes: Notes on the Bible - 1834
18:21: Then came Peter ... - The mention of the duty Mat 18:15 of seeing a brother when he had offended us, implying that it was a duty to forgive him, led Peter to ask how often this was to be done.
Forgive him - To forgive is to treat as though the offence was not committed - to declare that we will not harbor malice or treat unkindly, but that the matter shall be buried and forgotten.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:21: till: Mat 18:15; Luk 17:3, Luk 17:4
Geneva 1599
18:21 (7) Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?
(7) They will find God severe and not too pleased, who do not forgive their brethren even if they have been purposely and grievously injured by them.
John Gill
18:21 Then came Peter unto him,.... Having heard and observed the rules Christ gave concerning offences and brotherly reproofs, he drew near to Christ, and put this question to him:
and said, Lord, how oft shall my brother sin against me, and I forgive him? He instances in a brother, because it was such an one Christ had been speaking of; he makes no doubt of its being his duty to forgive him upon his repentance, and acknowledgment, but wanted to be reformed, how often this was to be done, and asks, whether
until seven times? Which was, as he might think, a large number; and especially, since it was double the number of times, that the Jewish doctors set for forgiveness: for thus they say (d),
"A man that commits a sin, the "first" time they pardon him; the "second" time they pardon him; the "third" time they pardon him: the "fourth" time they do not pardon, according to Amos 2:6.''
Again,
"he that says I have sinned, and I repent, they forgive him "unto three times", and no more (e).''
(d) T. Bab. Yoma, fol. 36. 2. Mainion. Hilch. Teshuba. c. 3. sect. 5. (e) Abot. R. Nathan, c. 40. fol. 9. 3.
Robert Jamieson, A. R. Fausset and David Brown
18:21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him?--In the recent dispute, Peter had probably been an object of special envy, and his forwardness in continually answering for all the rest would likely be cast up to him--and if so, probably by Judas--notwithstanding his Masters' commendations. And as such insinuations were perhaps made once and again, he wished to know how often and how long he was to stand it.
till seven times?--This being the sacred and complete number, perhaps his meaning was, Is there to be a limit at which the needful forbearance will be full?
18:2218:22: Ասէ ցնա Յիսուս. Ո՛չ ասեմ քեզ՝ թէ մինչեւ յեւթն անգամ, այլ՝ մինչեւ յեւթանասնեկի՛ն եւթն[339]։[339] Ոսկան. Մինչեւ ցեօթն անգամ... ցեօթանասնեկին։
22 Յիսուս նրան ասաց. «Քեզ չեմ ասում, թէ՝ մինչեւ եօթն անգամ, այլ՝ մինչեւ եօթանասուն անգամ եօթը»:
22 Յիսուս ըսաւ անոր. «Քեզի չեմ ըսեր թէ մինչեւ եօթը անգամ, հապա մինչեւ եօթանասուն անգամ եօթը։
Ասէ ցնա Յիսուս. Ոչ ասեմ քեզ թէ մինչեւ յեւթն անգամ, այլ մինչեւ յեւթանասնեկին եւթն:

18:22: Ասէ ցնա Յիսուս. Ո՛չ ասեմ քեզ՝ թէ մինչեւ յեւթն անգամ, այլ՝ մինչեւ յեւթանասնեկի՛ն եւթն[339]։
[339] Ոսկան. Մինչեւ ցեօթն անգամ... ցեօթանասնեկին։
22 Յիսուս նրան ասաց. «Քեզ չեմ ասում, թէ՝ մինչեւ եօթն անգամ, այլ՝ մինչեւ եօթանասուն անգամ եօթը»:
22 Յիսուս ըսաւ անոր. «Քեզի չեմ ըսեր թէ մինչեւ եօթը անգամ, հապա մինչեւ եօթանասուն անգամ եօթը։
zohrab-1805▾ eastern-1994▾ western am▾
18:2222: Иисус говорит ему: не говорю тебе: до семи раз, но до седмижды семидесяти раз.
18:22  λέγει αὐτῶ ὁ ἰησοῦς, οὐ λέγω σοι ἕως ἑπτάκις ἀλλὰ ἕως ἑβδομηκοντάκις ἑπτά.
18:22. λέγει (It-fortheth) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Οὐ (Not) λέγω (I-forth) σοι (unto-thee) ἕως (unto-if-which) ἑπτάκις (seven-oft,"ἀλλὰ (other) ἕως (unto-if-which) ἑβδομηκοντάκις (seventy-oft) ἑπτά. (seven)
18:22. dicit illi Iesus non dico tibi usque septies sed usque septuagies septiesJesus saith to him: I say not to thee, till seven times; but till seventy times seven times.
22. Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times seven.
18:22. Jesus said to him: “I do not say to you, even seven times, but even seventy times seven times.
18:22. Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.
Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven:

22: Иисус говорит ему: не говорю тебе: до семи раз, но до седмижды семидесяти раз.
18:22  λέγει αὐτῶ ὁ ἰησοῦς, οὐ λέγω σοι ἕως ἑπτάκις ἀλλὰ ἕως ἑβδομηκοντάκις ἑπτά.
18:22. dicit illi Iesus non dico tibi usque septies sed usque septuagies septies
Jesus saith to him: I say not to thee, till seven times; but till seventy times seven times.
18:22. Jesus said to him: “I do not say to you, even seven times, but even seventy times seven times.
18:22. Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.
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
22 Спаситель опровергает мысль Петра сначала кратким замечанием. Если Петр думал, что нужно прощать ближнему до семи раз, — может быть — каждый день в течение целой недели, — то Господь говорит, что прощать нужно до седмижды семидесяти (ewV ebdomhkontakiV epta). Что значит это последнее выражение? Тертуллиан и Иероним поставляли в связь это выражение с Быт IV:24, где Ламех говорит, что «если за Каина отметится всемеро, то за Ламеха в семьдесят раз всемеро». Поэтому думают, что в Евангелии «определенный намек на рассказ в книге Бытия весьма вероятен» и что евангельское выражение образовано на подобной же фразе в указанном месте книги Бытия. Справедливо замечают, что точный счет здесь не имеет важного значения. Как видно из последующей притчи, Иисус Христос хотел указать только, что мы должны прощать братьям личные оскорбления неограниченное число раз.
Adam Clarke: Commentary on the Bible - 1831
18:22: Seventy times seven - There is something very remarkable in these words, especially if collated with Gen 4:24, where the very same words are used - "If any man kill Lamech, he shall be avenged seventy times seven." The just God punishes sin in an exemplary manner. Sinful man, who is exposed to the stroke of Divine justice, should be abundant in forgiveness, especially as the merciful only shall find mercy. See the note on Mat 5:7, and on Mat 6:14, Mat 6:15 (note). The sum seventy times seven makes four hundred and ninety. Now an offense, properly such, is that which is given wantonly, maliciously, and without Any Provocation. It is my opinion, that, let a man search ever so accurately, he will not find that he has received, during the whole course of his life, four hundred and ninety such offenses. If the man who receives the offense has given any cause for it, in that case, the half of the offense, at least, towards his brother, ceases.
Albert Barnes: Notes on the Bible - 1834
18:22: Till seven times? - The Jews caught that a man was to forgive another three times, but not the fourth. Peter more than doubled this, and asked whether forgiveness was to be exercised to so great an extent.
I say not unto thee, Until seven times, but, Until seventy times seven - The meaning is, that we are not to limit our forgiveness to any fixed number of times. See Gen 4:24. As often as a brother injures us and asks forgiveness, we are to forgive him. It is, indeed, his duty to ask forgiveness, Luk 17:4. If he does this, it is our duty to declare that we forgive him, and to treat him accordingly. If he does not ask us to forgive him, yet we are not at liberty to follow him with Rev_enge and malice, but are still to treat him kindly and to do him good, Luk 10:30-37.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:22: but: Mat 6:11, Mat 6:12, Mat 6:14, Mat 6:15; Isa 55:7; Mic 7:19; Mar 11:25, Mar 11:26; Rom 12:21; Eph 4:26, Eph 4:31, Eph 4:32, Eph 5:1; Col 3:13; Ti1 2:8
John Gill
18:22 Jesus saith unto him, I say not unto thee,.... Which is as if he had said, observe what I am about to say, I do not agree to what thou sayest to fix the number, "until seven times only", but
until seventy times seven; a certain number for an uncertain, see Gen 4:24. Christ's meaning is, that a man should be all the days, and every day of his life, forgiving those that sin against him, as often as they repent and acknowledge their fault; and that no time is to be set for the exercise of the grace of forgiveness; but as often as there are objects and occasions, though ever so many and frequent, it should be used; and which he illustrates by the following parable.
John Wesley
18:22 Till seventy times seven - That is, as often as there is occasion. A certain number is put for an uncertain.
Robert Jamieson, A. R. Fausset and David Brown
18:22 Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times seven--that is, so long as it shall be needed and sought: you are never to come to the point of refusing forgiveness sincerely asked. (See on Lk 17:3-4).
18:2318:23: Վասն այսորիկ նմանեցա՛ւ արքայութիւն երկնից ա՛ռն թագաւորի, որ կամեցաւ համա՛ր առնել ՚ի մէջ ծառայից իւրոց[340]։ [340] Ոմանք. Համար առնուլ ՚ի մէջ։
23 «Այսպէս, երկնքի արքայութիւնը նմանւում է մի թագաւորի, որ կամեցաւ ծառաների հետ իր հաշիւները կարգադրել:
23 Ասոր համար երկնքի թագաւորութիւնը կը նմանի թագաւորի մը որ իր ծառաներէն հաշիւ առնել ուզեց։
Վասն այսորիկ նմանեցաւ արքայութիւն երկնից առն թագաւորի որ կամեցաւ համար առնուլ ի մէջ ծառայից իւրոց:

18:23: Վասն այսորիկ նմանեցա՛ւ արքայութիւն երկնից ա՛ռն թագաւորի, որ կամեցաւ համա՛ր առնել ՚ի մէջ ծառայից իւրոց[340]։
[340] Ոմանք. Համար առնուլ ՚ի մէջ։
23 «Այսպէս, երկնքի արքայութիւնը նմանւում է մի թագաւորի, որ կամեցաւ ծառաների հետ իր հաշիւները կարգադրել:
23 Ասոր համար երկնքի թագաւորութիւնը կը նմանի թագաւորի մը որ իր ծառաներէն հաշիւ առնել ուզեց։
zohrab-1805▾ eastern-1994▾ western am▾
18:2323: Посему Царство Небесное подобно царю, который захотел сосчитаться с рабами своими;
18:23  διὰ τοῦτο ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ ὃς ἠθέλησεν συνᾶραι λόγον μετὰ τῶν δούλων αὐτοῦ.
18:23. Διὰ (Through) τοῦτο (to-the-one-this) ὡμοιώθη (it-was-en-along-belonged) ἡ (the-one) βασιλεία (a-ruling-of) τῶν (of-the-ones) οὐρανῶν (of-skies) ἀνθρώπῳ (unto-a-mankind) βασιλεῖ (unto-a-ruler-of) ὃς (which) ἠθέλησεν (it-determined) συνᾶραι (to-have-lifted-together) λόγον (to-a-forthee) μετὰ (with) τῶν (of-the-ones) δούλων (of-bondees) αὐτοῦ: (of-it)
18:23. ideo adsimilatum est regnum caelorum homini regi qui voluit rationem ponere cum servis suisTherefore is the kingdom of heaven likened to a king, who would take an account of his servants.
23. Therefore is the kingdom of heaven likened unto a certain king, which would make a reckoning with his servants.
18:23. Therefore, the kingdom of heaven is compared to a man who was king, who wanted to take account of his servants.
18:23. Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.
Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants:

23: Посему Царство Небесное подобно царю, который захотел сосчитаться с рабами своими;
18:23  διὰ τοῦτο ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ ὃς ἠθέλησεν συνᾶραι λόγον μετὰ τῶν δούλων αὐτοῦ.
18:23. ideo adsimilatum est regnum caelorum homini regi qui voluit rationem ponere cum servis suis
Therefore is the kingdom of heaven likened to a king, who would take an account of his servants.
18:23. Therefore, the kingdom of heaven is compared to a man who was king, who wanted to take account of his servants.
18:23. Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.
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
23 Об omoiwqh см. прим. к XIII:24. Царство «подобно царю» — особенность речи в притчах Спасителя. Царь называется «человеком», указывается на какое-нибудь событие в человеческой жизни, тогдашней или прошлой. Выражение «сосчитаться с рабами своими», употребленное еще в XXV:19, считают латинизмом = rationes conferre. Чистое греческое выражение было бы иное — dialogizesqai proV tina. Под рабами здесь обыкновенно не разумеют простых, низких рабов, но придворных — министров, казначеев, домоправителей. Они называются рабами по восточному обычаю; по отношению к восточным деспотам они имели столько же прав, сколько и обыкновенные рабы по отношению к своим владельцами. Поэтому евангельское выражение отличается полною точностью и картинно рисует отношения, свойственные тогдашнему времени и вполне понятные тогдашним слушателям Христа. Рассказанное в притче, как и везде в других случаях, служит образом людских отношений к Богу и ближним. Под царем-человеком здесь разумеется Бог, который считается с людьми (Ис I:18). «Бог начинает считаться, когда посредством скорбей и немощей приводит людей к одру и смерти». Это, впрочем, не окончательный расчет и, следовательно, не тождественный с тем, о котором говорится Мф XXV:19; 2 Кор V:10; Откр XX:11, 12, но скорее сходный с Лк XVI:2 и след. (Тренч).
Adam Clarke: Commentary on the Bible - 1831
18:23: Therefore is the kingdom - In respect to sin, cruelty, and oppression, God will proceed in the kingdom of heaven (the dispensation of the Gospel) as he did in former times; and every person shall give an account of himself to God. Every sin is a debt contracted with the justice of God; men are all God's own servants; and the day is at hand in which their Master will settle accounts with them, inquire into their work, and pay them their wages. Great Judge! what an awful time must this be, when with multitudes nothing shall be found but sin and insolvency!
By servant, in the text, we are to understand, a petty king, or tributary prince; for no hired servant could possibly owe such a sum as is here mentioned.
Albert Barnes: Notes on the Bible - 1834
18:23: Therefore is the kingdom of heaven likened ... - The phrase, "the kingdom of heaven," here has reference to the church, or to the way in which God will deal with his people. "It shall be in my church as it was with a certain king; or God will deal with the members of his church as a certain king did with his servants." See the notes at Mat 3:2. This parable (see Mat 13:3) is related to show the duty of forgiving others. It is not necessary to suppose that it was a true narrative, but only that it illustrated the truth which he was teaching. At the same time it may be true that such an occurrence really took place.
Would take account of his servants - To take account means to reckon, to settle up affairs. The word "servants" here means, probably, petty princes, or, more likely, collectors of the Rev_enue or taxes. Among the ancients kings often farmed out, or sold for a certain sum, the taxes of a particular district or province. Thus, when Judea was subject to Egypt or Rome, the kings frequently sold to the high priest the taxes to be raised from Judea on condition of a much smaller sum being paid to them. This secured to them a certain sum, but it gave occasion to much oppression in the collection of the taxes. It is probable that some such persons are intended by the word servants.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:23: is: Mat 3:2, Mat 13:24, Mat 13:31, Mat 13:33, Mat 13:44, Mat 13:45, Mat 13:47, Mat 13:52, Mat 25:1, Mat 25:14
which: Mat 25:19-30; Luk 16:1, Luk 16:2, Luk 19:12-27; Rom 14:12; Co1 4:5; Co2 5:10, Co2 5:11
John Gill
18:23 Therefore is the kingdom of heaven,.... The Gospel church state, or the church of Christ under the Gospel dispensation, and the methods of God's dealings in it;
likened unto a certain king: or "a man", "a king", pointing either to Christ, the king Messiah, who is King of kings, and Lord of lords, the King of saints and churches; who, as God, has a natural kingdom of providence, and as man and Mediator, a kingdom of grace; and will have a more visibly glorious one, both in this world and in the other; or rather, the Father of Christ, as appears from the application of the parable, in Mt 18:35, who is the living God, and everlasting King: whose is the kingdom of nature, grace, and glory:
which would take account of his servants; not all mankind, though these are all in a sense his servants, and accountable to him; nor only ministers of the Gospel, who are so in an eminent and peculiar sense, and must give an account to God of their time and talents, and souls committed to them; but all that bear the Christian name, that are professors of religion, that are either really or nominally the subjects and servants of God. These, it is sometimes the will and pleasure of God, to "take account of": not of their persons, or number, but of their conduct and behaviour; which, as it will be more fully done at death, or at judgment, so sometimes is taken in this life: God sometimes calls, and brings, professors of religion to an account, and reckons with them by afflictive dispensations of providence; when he puts them upon reflecting how they have spent their time, made use of their talents and gifts, and have behaved in their families, and in the world, and church; or by dealing roundly with men's consciences, awakening and convincing them of their sins, of omission and commission, which seems to be intended here.
John Wesley
18:23 Therefore - In this respect.
Robert Jamieson, A. R. Fausset and David Brown
18:23 Therefore--"with reference to this matter."
is the kingdom of heaven likened unto a certain king, which would take account of his servants--or, would scrutinize the accounts of his revenue collectors.
18:2418:24: Եւ իբրեւ սկսաւ առնուլ, մատուցաւ առ նա պարտապան մի բե՛ւր քանքարոյ։
24 Եւ երբ սկսեց հաշիւն ընդունել, նրա մօտ բերուեց տասը հազար քանքարի[22] մի պարտապան [22] 22. 10.000 քանքարը մի աշխատաւորի 15տարուայ վարձն էր:
24 Երբ սկսաւ հաշիւ առնել, տասը հազար տաղանդի պարտական մը բերուեցաւ իրեն։
Եւ իբրեւ սկսաւ առնուլ, մատուցաւ առ նա պարտապան մի բեւր քանքարոյ:

18:24: Եւ իբրեւ սկսաւ առնուլ, մատուցաւ առ նա պարտապան մի բե՛ւր քանքարոյ։
24 Եւ երբ սկսեց հաշիւն ընդունել, նրա մօտ բերուեց տասը հազար քանքարի[22] մի պարտապան
[22] 22. 10.000 քանքարը մի աշխատաւորի 15տարուայ վարձն էր:
24 Երբ սկսաւ հաշիւ առնել, տասը հազար տաղանդի պարտական մը բերուեցաւ իրեն։
zohrab-1805▾ eastern-1994▾ western am▾
18:2424: когда начал он считаться, приведен был к нему некто, который должен был ему десять тысяч талантов;
18:24  ἀρξαμένου δὲ αὐτοῦ συναίρειν προσηνέχθη αὐτῶ εἷς ὀφειλέτης μυρίων ταλάντων.
18:24. ἀρξαμένου ( of-having-firsted ) δὲ (moreover) αὐτοῦ (of-it) συναίρειν (to-lift-together) προσήχθη (it-was-led-toward) εἷς (one) αὐτῷ (unto-it) ὀφειλέτης (a-debtor) μυρίων ( of-myriaded ) ταλάντων. (of-talantons)
18:24. et cum coepisset rationem ponere oblatus est ei unus qui debebat decem milia talentaAnd when he had begun to take the account, one as brought to him, that owed him ten thousand talents.
24. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.
18:24. And when he had begun taking account, one was brought to him who owed him ten thousand talents.
18:24. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.
And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents:

24: когда начал он считаться, приведен был к нему некто, который должен был ему десять тысяч талантов;
18:24  ἀρξαμένου δὲ αὐτοῦ συναίρειν προσηνέχθη αὐτῶ εἷς ὀφειλέτης μυρίων ταλάντων.
18:24. et cum coepisset rationem ponere oblatus est ei unus qui debebat decem milia talenta
And when he had begun to take the account, one as brought to him, that owed him ten thousand talents.
18:24. And when he had begun taking account, one was brought to him who owed him ten thousand talents.
18:24. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24 Огромная сумма долга [12 000 000 рублей (по другим вычислениям 25 000 000 рублей).] показывает, что этот раб занимал при царе высшую должность, был у царя высшим чиновником. О том, что человек, если перенести эти физические ценности на духовные, может быть таким неоплатным должником пред Богом, не может быть и речи. Положа руку на сердце, каждый скажет, что он совершает много поступков, за которые обличает его совесть, противных нравственному закону, совершает каждый день; сколько же он совершает их в каждую неделю, каждый год и, наконец, в течение всей своей жизни? Ко многим делам мы так привыкли, что перестали вовсе и замечать, чтобы они были нравственными преступлениями, оскорбительными для правды Божией.
Adam Clarke: Commentary on the Bible - 1831
18:24: Ten thousand talents - Μυριων ταλαντων, a myriad of talents, the highest number known in Greek arithmetical notation. An immense sum, which, if the silver talent be designed, amounts to 4,500,000 sterling; but if the gold talent be meant which is by far the most likely, then the amount is 67,500,000 sterling, a sum equal to the annual revenue of the British empire! See the note on Exo 25:39.
Albert Barnes: Notes on the Bible - 1834
18:24: Ten thousand talents - A talent was a sum of money, or weight of silver or gold amounting to three thousand shekels. A silver shekel was worth, after the captivity, not far from half a dollar of our money. A talent of silver was worth (circa 1880's) 1, 519. 23 =342 British pounds, 3 shillings, 9d.; of gold, 243, 098. 88 =5, 475 British pounds. If these were silver talents, as is probable, then the sum owed by the servant was 15, 180, 000, or about 3, 421, 875 British sterling (circa 1880's), a sum which proves that he was not a domestic, but some tributary prince. The sum is used to show that the debt was immensely large, and that our sins are so great that they cannot be estimated or numbered. Compare Job 22:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:24: owed: Luk 7:41, Luk 7:42, Luk 13:4 *marg. Luk 16:5, Luk 16:7
ten thousand: Μυριων [Strong's G3461], ταλαντων [Strong's G5007], a myriad of talents, the highest number known in Greek arithmetical notation. According to Prideaux, the Roman talent was equal to 216; ten thousand of which would amount to 2, 160, 000. If the Jewish talent of silver be designed, which is estimated by the same learned writer at 450, this sum amounts to 4, 500, 000; but if the gold talent is meant, which is equal to 7, 200, then the amount is 72, 000, 000. This immense sum represents our boundless obligations to God, and our utter incapacity, as sinners infinitely indebted to Divine justice, of paying one mite out of the talent. Ch1 29:7; Ezr 9:6; Psa 38:4, Psa 40:12, Psa 130:3, Psa 130:4
talents: "A talent is 750 ounces of silver, which after five shillings the ounce is 187. 10s.
Geneva 1599
18:24 And when he had begun to reckon, one was brought unto him, which owed him (m) ten thousand talents.
(m) Here is set down a very great sum of six thousand crowns, that the difference may be the greater, for there is no proportion between them.
John Gill
18:24 And when he had begun to reckon,.... To open the book of conscience, and to bring to account by some awakening providence, and strong conviction: one was brought unto him; whether he would or no, through the force of an awakened conscience, under guilt and terror;
which owed him ten thousand talents; which must be understood, either of gold, or silver: a talent of silver contained 3,000 shekels, as appears from Ex 38:25, and was in value of our money 375l. but a talent of gold was equal to 4,500l. of our (f) money. According to Dr. Prideaux (g), a talent of silver was 450l. and a talent of gold, the proportion of gold to silver being reckoned as sixteen to one, was 7,200l. and according to Bishop Cumberland, a talent of silver was 353l. 11s. 10d. ob. and a talent of gold of the same weight, was 5,075l. 15s. 7d. ob. The whole, according to Dr. Hammond, was a thousand eight hundred seventy five thousand pounds, reckoning them silver talents; but if talents of gold are meant, what an immense sum must ten thousand of them be! According to some, seventy two millions sterling. The design of the phrase, is to set forth the exceeding greatness of the debt. Munster's Hebrew Gospel reads it, "ten thousand manehs", or pounds; and so the Persic version: now the value of a maneh of gold, was 75l. and of silver, 7l 10s. (h) take the sum in the least quantity and value, it was exceeding large. The Arabic version renders it a "sum of talents", without mentioning the number, and may mean an innumerable one. Mention is made of such a number of talents of silver, in Esther 3:9, which Aben Ezra says is defective, and signifies ten thousand thousand talents. The "second" Targum on the place says, that the sum of six hundred thousand zuzim, drachms, or pence (i.e. Roman ones) is ten thousand talents of silver. These "ten thousand talents" intend sins, which are called debts, in Scripture; not that they are properly so, or owing to God, for then it would be right to pay them, but because they bind over to punishment. All men owe a debt of thankfulness to God, for their beings, the preservation of them, and all the mercies of life; and a debt of obedience to the whole law, in failure of which, they are obliged to punishment: hence every sin becomes a debt, and these are numerous; indwelling sin, and the lusts thereof, are innumerable; as are actual sins and transgressions, they are more than the hairs of a man's head, and are fitly expressed, both for the weight and quantity of them, by "ten thousand talents". In this light they appear to the conscience of an awakened sinner, who sees that he has been doing nothing but sin, all the days of his life; and that he has been continually breaking the law, one precept or another of it, in thought, word, or deed: which violations of the law, even in word and deed, are risen up to so great a sum, that he is not able to give it to any nearness, and with any exactness; he cannot understand all his errors, nor express the full number of them, or declare all their aggravated circumstances; besides the swarms of corruption of internal lusts and sins, which he observes dwelling in his heart, and are as innumerable as the motes and atoms in a sunbeam. The sins of God's people, which have been all made to meet upon Christ, have been laid upon him by his Father's imputation of them to him, with his own consent, are represented in this manner; see Ps 40:12. And indeed, if the debts of one of them amount to ten thousand talents, what must the sum of all be, put together! and how great must be the strength and power of Christ, to bear the weight of these sins, and not be broken or discouraged, and fail, as he did not! and what a rich virtue and efficacy must there be in his blood, to pay off all these debts, and make satisfaction for them, which could never have been done, if he had not done it! for, it is impossible that a person in such circumstances as here described, should ever be able to recover himself, or pay his debts, as follows.
(f) Brerewood de Nummis Heb. c. 4. (g) Connection, Vol. 1. Preface, p. 20. (h) Brerewood de Numuis. Heb. c. 4.
John Wesley
18:24 One was brought who owed him ten thousand talents - According to the usual computation, if these were talents of gold, this would amount to seventy - two millions sterling. If they were talents of silver, it must have been four millions, four hundred thousand pounds. Hereby our Lord intimates the vast number and weight of our offences against God, and our utter incapacity of making him any satisfaction.
Robert Jamieson, A. R. Fausset and David Brown
18:24 And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents--If Attic talents are here meant, 10,000 of them would amount to above a million and a half sterling; if Jewish talents, to a much larger sum.
18:2518:25: Իբրեւ ո՛չ ունէր հատուցանել, հրամայեաց՝ զնա վաճառե՛լ տէրն նորա, եւ զկին նորա, եւ զորդիս, եւ զամենայն որ զինչ եւ ունիցի՝ եւ հատուցանե՛լ[341]։ [341] Ոմանք. Եւ զամենայն զոր ինչ եւ։
25 Եւ քանի որ նա վճարելու բան չունէր, նրա տէրը հրամայեց վաճառել նրան եւ նրա կնոջն ու որդիներին եւ այն ամէնը, ինչ նա ունէր, եւ պարտքը հատուցել
25 Բայց անիկա վճարելու կարողութիւն չունենալով՝ իր տէրը հրաման ըրաւ որ զանիկա եւ անոր կինը ու որդիները եւ անոր բոլոր ունեցածը ծախուին ու պարտքը վճարուի։
Իբրեւ ոչ ունէր հատուցանել, հրամայեաց զնա վաճառել տէրն նորա, եւ զկին նորա եւ զորդիս եւ զամենայն որ զինչ եւ ունիցի, եւ հատուցանել:

18:25: Իբրեւ ո՛չ ունէր հատուցանել, հրամայեաց՝ զնա վաճառե՛լ տէրն նորա, եւ զկին նորա, եւ զորդիս, եւ զամենայն որ զինչ եւ ունիցի՝ եւ հատուցանե՛լ[341]։
[341] Ոմանք. Եւ զամենայն զոր ինչ եւ։
25 Եւ քանի որ նա վճարելու բան չունէր, նրա տէրը հրամայեց վաճառել նրան եւ նրա կնոջն ու որդիներին եւ այն ամէնը, ինչ նա ունէր, եւ պարտքը հատուցել
25 Բայց անիկա վճարելու կարողութիւն չունենալով՝ իր տէրը հրաման ըրաւ որ զանիկա եւ անոր կինը ու որդիները եւ անոր բոլոր ունեցածը ծախուին ու պարտքը վճարուի։
zohrab-1805▾ eastern-1994▾ western am▾
18:2525: а как он не имел, чем заплатить, то государь его приказал продать его, и жену его, и детей, и всё, что он имел, и заплатить;
18:25  μὴ ἔχοντος δὲ αὐτοῦ ἀποδοῦναι ἐκέλευσεν αὐτὸν ὁ κύριος πραθῆναι καὶ τὴν γυναῖκα καὶ τὰ τέκνα καὶ πάντα ὅσα ἔχει, καὶ ἀποδοθῆναι.
18:25. μὴ (Lest) ἔχοντος (of-holding) δὲ (moreover) αὐτοῦ (of-it) ἀποδοῦναι (to-have-had-given-off) ἐκέλευσεν (it-bade-of) αὐτὸν (to-it,"ὁ (the-one) κύριος (authority-belonged,"πραθῆναι (to-have-been-sold) καὶ (and) τὴν (to-the-one) γυναῖκα (to-a-woman) καὶ (and) τὰ (to-the-ones) τέκνα (to-producees) καὶ (and) πάντα ( to-all ) ὅσα ( to-which-a-which ) ἔχει (it-holdeth) καὶ (and) ἀποδοθῆναι. (to-have-been-given-off)
18:25. cum autem non haberet unde redderet iussit eum dominus venundari et uxorem eius et filios et omnia quae habebat et reddiAnd as he had not wherewith to pay it, his lord commanded that he should be sold, and his wife and children, and all that he had, and payment to be made.
25. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.
18:25. But since he did not have any way to repay it, his lord ordered him to be sold, with his wife and children, and all that he had, in order to repay it.
18:25. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.
But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made:

25: а как он не имел, чем заплатить, то государь его приказал продать его, и жену его, и детей, и всё, что он имел, и заплатить;
18:25  μὴ ἔχοντος δὲ αὐτοῦ ἀποδοῦναι ἐκέλευσεν αὐτὸν ὁ κύριος πραθῆναι καὶ τὴν γυναῖκα καὶ τὰ τέκνα καὶ πάντα ὅσα ἔχει, καὶ ἀποδοθῆναι.
18:25. cum autem non haberet unde redderet iussit eum dominus venundari et uxorem eius et filios et omnia quae habebat et reddi
And as he had not wherewith to pay it, his lord commanded that he should be sold, and his wife and children, and all that he had, and payment to be made.
18:25. But since he did not have any way to repay it, his lord ordered him to be sold, with his wife and children, and all that he had, in order to repay it.
18:25. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.
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 Права римских граждан известны были под техническим названием caput. Раб был лишен этих прав, и это означалось технической формулой nullum habet caput. «Раб был практически лишен всяких прав; то, чем он, по-видимому, обладал, было его собственностью больше из милости, чем по праву. Он был имуществом, и не мог быть субъектом, а только объектом права». «Права господина были практически абсолютны. Так как имущество раба, его жена и дети считались также собственностью господина, то последний мог поступать с ними, как хотел» (Тренч). По иудейским законам рабы находились в несколько лучшем положении (Лев XXV:39-55; см. также 4 Цар IV:1 и проч.).
Adam Clarke: Commentary on the Bible - 1831
18:25: He had not to pay - That is not being able to pay. As there could not be the smallest probability that a servant, wholly dependent on his master, who was now absolutely insolvent, could ever pay a debt he had contracted of more than 67 millions! - so is it impossible for a sinner, infinitely indebted to Divine justice, ever to pay a mite out of the talent.
Commanded him to be sold - his wife - children, etc. - Our Lord here alludes to an ancient custom among the Hebrews, of selling a man and his family to make payment of contracted debts. See Exo 22:3; Lev 25:30, Lev 25:47; Kg2 4:1. This custom passed from among the Jews to the Greeks and Romans. I have already remarked (see Gen 47:19) that in the Burman empire the sale of whole families, to discharge debts, is very common.
Albert Barnes: Notes on the Bible - 1834
18:25: His lord commanded him to be sold ... - By the laws of the Hebrews they were permitted to sell debtors, with their wives and children, into servitude for a time sufficient to pay a debt. See Kg2 4:1; Lev 25:39-46; Amo 8:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:25: commanded: Lev 25:39; Kg2 4:1; Neh 5:5, Neh 5:8; Isa 50:1
John Gill
18:25 But forasmuch as he had not to pay,.... Every sinner is insolvent; sinful man has run out the whole stock of nature, and is become a bankrupt, and has nothing to offer by way of composition; nor has he any righteousness to answer for him, nor any works of righteousness which deserve that name: and if he had, these are nothing in point of payment: for a debt of sin cannot be discharged by a debt of obedience; since God has a prior right to the latter; and in paying it, a man does but what is his duty. Sin being committed against an infinite God, contracts the nature of an infinite debt, which cannot be paid off by a finite creature. Christ only was able to pay this debt, and he has done it for his people; and without an interest in his blood, righteousness, and satisfaction, every debtor is liable to be cast, and will be cast into the prison of hell, there to lie till the uttermost farthing of the ten thousand talents is paid, which will be to all eternity. We see what a sad condition sin has brought men into; it has stripped them of their estates and possessions; it has reduced them to want and beggary; it exposes them to a prison; to the just resentments of their creditor; to the wrath of God, and the curses of the law; and what little reason there is to think, yea, how impossible it is, that a man should be able to merit anything at the hands of God, to whom he is so greatly indebted: he must first pay his debts, which is a thing impracticable, before he can pretend to do anything deserving the notice of God; and even was he set free, and clear of all his debts, and entered upon a new life of obedience, and this strictly attended to, without contracting any debts for the future, yet all this would be but what is due to God, and could merit nothing of him; see Lk 17:10. We see also from hence, how much the saints are obliged to Christ Jesus, and how thankful they should be to him, who became a surety for such insolvent creatures; has paid all their debts for them, and procured for them every blessing of grace they stand in need of: but think, O sinner, what thou wilt be able to say and do, when God comes to reckon with thee, and thou hast nothing to pay, nor any to pay for thee, or be thy surety; a prison must be thy portion ever.
His Lord commanded him to be sold, and his wife and children, and all that he had; according to the Jewish laws, in such a case: of a man's being sold, or selling himself when poor, see Lev 25:47, for the law in Ex 22:3, referred to by some as an instance of this, respects the selling of a man for theft, and not for debt. Of the selling of a man's wife for the payment of his debts, I do not remember to have read any law concerning it, or instances of it; but of children being taken for bondmen by the creditor, for their father's debts, mention is made, 4Kings 4:1. These children, by the Jewish writers (i), are said to be the children of Obadiah, who contracted the debt to feed the prophets in a cave, when they were persecuted by Jezebel; and the creditor, according to them, was Jehoram, the son of Ahab, who lent him money on usury for this purpose, in his father's time; and now Obadiah being dead, he takes his children for the debt, and makes them bondmen; see also Neh 5:5. There seems to be an allusion to this practice, in Is 50:1, and it was not only the custom of the Jews to come upon children for the debts of parents, but of other nations: with the Athenians, if a father could not pay his debts, the son was obliged to pay, and in the mean while to be kept in bonds till he did (k): and as Grotius, in 4Kings 4:1 proves from Plutarch and Dionysius Halicarnassensis, children were sold by the creditors of their parents, as in Asia, at Athens, and at Rome. Now this expresses the state of bondage, sin, as a debt, brings men into; they become slaves to their own lusts, vassals of Satan, and in bondage to the law; and also the ruin and destruction it exposes them to; as, the curse and condemnation of the law, the wrath of God, eternal death, even the destruction of body and soul in hell:
and payment to be made by punishment, which will always be making, and never finished. This order of the king was not intended to be executed, as the sequel shows; but declares the will of God, that the sad and woeful condition of man should be set before him by the ministers of the word; signifying what his state is, how deserving of vengeance, and what must be his portion, if grace prevent not: the view of which is to vindicate the rights of law and justice, to express the sinner's deserts, and move him to apply to the Lord for grace and mercy, which effect it had.
(i) Targum Jon. in loc. Tanchuma in Abarbinel in loc. Jarchi, Kimchi & Laniado in ib. (k) Alex. ab Alex. Genial. Dier. l. 6. c. 10.
John Wesley
18:25 As he had not to pay, his lord commanded him to be sold - Such was the power which creditors anciently had over their insolvent debtors in several countries.
Robert Jamieson, A. R. Fausset and David Brown
18:25 But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made--(See 4Kings 4:1; Neh 5:8; Lev 25:39).
18:2618:26: Եւ անկեալ ծառայն երկի՛ր պագանէր նմա՝ եւ ասէր. Երկայնամի՛տ լեր առ իս, եւ զամենայն հատուցից քեզ։
26 Եւ ծառան գետին ընկնելով՝ երկրպագում էր նրան եւ ասում. «Համբերո՛ղ եղիր իմ հանդէպ, եւ բոլորը կը վճարեմ քեզ»
26 Իսկ ծառան անոր առջեւ իյնալով երկրպագութիւն ըրաւ ու ըսաւ. ‘Տէ՛ր, համբերէ ինծի եւ ամէնը քեզի վճարեմ’։
Եւ անկեալ ծառայն երկիր պագանէր նմա եւ ասէր. [61]Երկայնամիտ լեր առ իս, եւ զամենայն հատուցից քեզ:

18:26: Եւ անկեալ ծառայն երկի՛ր պագանէր նմա՝ եւ ասէր. Երկայնամի՛տ լեր առ իս, եւ զամենայն հատուցից քեզ։
26 Եւ ծառան գետին ընկնելով՝ երկրպագում էր նրան եւ ասում. «Համբերո՛ղ եղիր իմ հանդէպ, եւ բոլորը կը վճարեմ քեզ»
26 Իսկ ծառան անոր առջեւ իյնալով երկրպագութիւն ըրաւ ու ըսաւ. ‘Տէ՛ր, համբերէ ինծի եւ ամէնը քեզի վճարեմ’։
zohrab-1805▾ eastern-1994▾ western am▾
18:2626: тогда раб тот пал, и, кланяясь ему, говорил: государь! потерпи на мне, и всё тебе заплачу.
18:26  πεσὼν οὗν ὁ δοῦλος προσεκύνει αὐτῶ λέγων, μακροθύμησον ἐπ᾽ ἐμοί, καὶ πάντα ἀποδώσω σοι.
18:26. πεσὼν (Having-had-fallen) οὖν (accordingly,"ὁ (the-one) δοῦλος (a-bondee,"προσεκύνει (it-was-kissing-toward-unto) αὐτῷ (unto-it) λέγων (forthing,"Μακροθύμησον (Thou-should-have-long-passioned-unto) ἐπ' (upon) ἐμοί, (unto-ME) καὶ (and) πάντα ( to-all ) ἀποδώσω (I-shall-give-off) σοι. (unto-thee)
18:26. procidens autem servus ille orabat eum dicens patientiam habe in me et omnia reddam tibiBut that servant falling down, besought him, saying: Have patience with me, and I will pay thee all.
26. The servant therefore fell down and worshipped him, saying, Lord, have patience with me, and I will pay thee all.
18:26. But that servant, falling prostrate, begged him, saying, ‘Have patience with me, and I will repay it all to you.’
18:26. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.
The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all:

26: тогда раб тот пал, и, кланяясь ему, говорил: государь! потерпи на мне, и всё тебе заплачу.
18:26  πεσὼν οὗν ὁ δοῦλος προσεκύνει αὐτῶ λέγων, μακροθύμησον ἐπ᾽ ἐμοί, καὶ πάντα ἀποδώσω σοι.
18:26. procidens autem servus ille orabat eum dicens patientiam habe in me et omnia reddam tibi
But that servant falling down, besought him, saying: Have patience with me, and I will pay thee all.
18:26. But that servant, falling prostrate, begged him, saying, ‘Have patience with me, and I will repay it all to you.’
18:26. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.
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
26 В словах «потерпи на мне, и все тебе заплачу» справедливо усматривают самомнение раба, который обещает заплатить долг, которого он не мог заплатить.
Adam Clarke: Commentary on the Bible - 1831
18:26: Fell down and worshipped him - Προσεκυνει αυτω, crouched as a dog before him, with the greatest deference, submission, and anxiety.
Have patience with me - Μακροθυμησον επ' εμοι, be long-minded towards me - give me longer space.
The means which a sinner should use to be saved, are,
1. Deep humiliation of heart - he fell down.
2. Fervent prayer.
3. Confidence in the mercy of God - have patience.
4. A firm purpose to devote his soul and body to his Maker - I will pay thee all.
A sinner may be said, according to the economy of grace, to pay all, when he brings the sacrifice of the Lord Jesus to the throne of justice, by faith; thus offering an equivalent for the pardon he seeks, and paying all he owes to Divine justice, by presenting the blood of the Lamb.
Albert Barnes: Notes on the Bible - 1834
18:26: The servant therefore fell down, and worshipped him - This does not mean that he paid him religious homage, but that in a humble, Rev_erent, and earnest manner he entreated him to have patience with him. He prostrated himself before his lord, as is customary in all Eastern nations when subjects are in the presence of their king. See the notes at Mat 2:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:26: worshipped him: or, besought him
have: Mat 18:29; Luk 7:43; Rom 10:3
Geneva 1599
18:26 The servant therefore fell down, and (n) worshipped him, saying, Lord, (o) have patience with me, and I will pay thee all.
(n) This was a polite reverence which was very common in the East.
(o) Yield not too much to your anger against me: so is God called in the Scripture, slow to anger, that is to say, gentle, and one that refrains his fierce wrath, (Ps 86:5); patient and of great mercy.
John Gill
18:26 The servant therefore fell down,.... At his feet, upon his knees, or on his face, to the ground; not being able to stand before him, or look him in the face, and much less to answer the demands of his law and justice; but owned the debt, and his present inability to pay,
and worshipped him: the Vulgate Latin reads it, "prayed", or entreated him,
saying, Lord have patience with me; give me but time, spare me a little longer, send me not to prison, and I will pay thee all: a very weak and foolish promise, but what is usual for men in such circumstances to make. Thus men, under guilt, and dreadful apprehensions of wrath and ruin, frequently promise, that if their lives are but spared, what they will do for God, and in a religious way; and very foolishly and ignorantly imagine, that by their humiliation and tears, their prayers and other services by their good lives and conversations, for the future, they shall be able to make compensation to God for all the iniquities they have been guilty of: which shows them to be exceeding ignorant of the nature of sin, which is committed against an infinite being, and therefore reconciliation for it cannot be made by finite creature; as also of the nature of their duties and services, which, when performed, in ever so good a manner, can never make satisfaction for past offences, these being duties they are obliged to perform; and would have been equally obliged thereunto if they had never offended; and likewise betrays great vanity, pride, boasting, and conceit of themselves, and abilities, as that they shall be able, in a little time to pay all, when they have nothing at all to pay with: and was patience to be exercised towards them ever so long, they would still be in the same condition, and in no better capacity to make payment; but, on the contrary, would still run a larger score, and be more and more in debt. Indeed, the patience and longsuffering of God to his people is salvation; not that by giving them time, and bearing with them, they discharge their debts, and work out their salvation; but waiting upon them to be gracious to them, he brings them to repentance, to a sense of themselves and sins, and to an acknowledgment of them, and leads them, by faith, to his Son for righteousness, forgiveness, salvation, and eternal life; but as for others, his patience towards them, and forbearance of them, issue in their everlasting destruction, which, by their iniquities, they are fitted for.
Robert Jamieson, A. R. Fausset and David Brown
18:26 The servant therefore fell down, and worshipped him--or did humble obeisance to him.
saying, Lord, have patience with me, and I will pay thee all--This was just an acknowledgment of the justice of the claim made against him, and a piteous imploration of mercy.
18:2718:27: Գթացեալ տէր ծառային այնորիկ՝ արձակեա՛ց զնա, եւ զփոխն եթո՛ղ նմա։
27 Այդ ծառայի տէրը, գթալով, արձակեց նրան եւ պարտքը նրան շնորհեց
27 Ծառային տէրը վրան խղճալով արձակեց զանիկա ու պարտքը շնորհեց անոր։
Գթացեալ տէր ծառային այնորիկ արձակեաց զնա, եւ զփոխն եթող նմա:

18:27: Գթացեալ տէր ծառային այնորիկ՝ արձակեա՛ց զնա, եւ զփոխն եթո՛ղ նմա։
27 Այդ ծառայի տէրը, գթալով, արձակեց նրան եւ պարտքը նրան շնորհեց
27 Ծառային տէրը վրան խղճալով արձակեց զանիկա ու պարտքը շնորհեց անոր։
zohrab-1805▾ eastern-1994▾ western am▾
18:2727: Государь, умилосердившись над рабом тем, отпустил его и долг простил ему.
18:27  σπλαγχνισθεὶς δὲ ὁ κύριος τοῦ δούλου ἐκείνου ἀπέλυσεν αὐτόν, καὶ τὸ δάνειον ἀφῆκεν αὐτῶ.
18:27. σπλαγχνισθεὶς ( having-boweled-to ) δὲ (moreover,"ὁ (the-one) κύριος (authority-belonged) τοῦ (of-the-one) δούλου (of-a-bondee) [ἐκείνου] "[of-the-one-thither],"ἀπέλυσεν (it-loosed-off) αὐτόν, (to-it,"καὶ (and) τὸ (to-the-one) δάνιον (to-a-loanlet-of) ἀφῆκεν (it-sent-off) αὐτῷ. (unto-it)
18:27. misertus autem dominus servi illius dimisit eum et debitum dimisit eiAnd the lord of that servant being moved with pity, let him go and forgave him the debt.
27. And the lord of that servant, being moved with compassion, released him, and forgave him the debt.
18:27. Then the lord of that servant, being moved with pity, released him, and he forgave his debt.
18:27. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.
Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt:

27: Государь, умилосердившись над рабом тем, отпустил его и долг простил ему.
18:27  σπλαγχνισθεὶς δὲ ὁ κύριος τοῦ δούλου ἐκείνου ἀπέλυσεν αὐτόν, καὶ τὸ δάνειον ἀφῆκεν αὐτῶ.
18:27. misertus autem dominus servi illius dimisit eum et debitum dimisit ei
And the lord of that servant being moved with pity, let him go and forgave him the debt.
18:27. Then the lord of that servant, being moved with pity, released him, and he forgave his debt.
18:27. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.
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
27 Долг раба не только облегчается, но и совсем прощается. Несправедливо мнение, что в притче не говорится, на каком основании был прощен долг. Главным основанием для этого было милосердие (splagcnisqeiV) царя, а потом, как нужно подразумевать, и большое его богатство, потому что огромная растрата, очевидно, не приносит ему никакого ущерба и беспокойства. Ни о каком посредничестве, ходатайстве или поручительстве за раба в притче не говорится.
Adam Clarke: Commentary on the Bible - 1831
18:27: Moved with compassion - Or with tender pity. This is the source of salvation to a lost world, the tender pity, the eternal mercy of God.
Albert Barnes: Notes on the Bible - 1834
18:27: The lord of that servant was moved with compassion ... - He had pity on him. He saw his distressed condition. He pitied his family. He forgave him the whole debt. This represents the mercy of God to people. "They have sinned." They owe to God more than can be paid. They are about to be cast off; but God has mercy on them, and, in connection with their prayers, forgives them. We are not to interpret the circumstances of a parable too strictly. The illustration taken from selling the wife and children Mat 18:25 is not to be taken literally, as if God would punish a man for the sins of his father; but it is a circumstance thrown in to keep up the story - to make it consistent - to explain the reason why the servant was so anxious to obtain a delay of the time of payment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:27: moved: Jdg 10:16; Neh 9:17; Psa 78:38, Psa 86:5, Psa 86:15, Psa 145:8; Hos 11:8
John Gill
18:27 Then the Lord of that servant was moved with compassion,.... Or had compassion on him, showed pity to him, and extended mercy towards him; not that he was moved hereunto by any actions of his, as his prostrating himself before him, and his worshipping him, nor by his cries and entreaties, nor by his promises, which were not at all to be depended on, but by his own goodness, and will; for not to anything that this man said, or did, nor to any deserts of his, but to the pure mercy, and free grace of God, is to be ascribed what is after related:
and loosed him; from obligation to punishment, and from a spirit of bondage, through the guilt of sin, and work of the law upon his conscience:
and forgave him the debt; the whole debt of ten thousand talents: for when God forgives sin, he forgives all sin, original and actual, secret and open, sins of omission and commission, of heart, lip, and life, of thought, word, and deed, past, present, and to come; and that freely, according to his abundant mercy, and the riches of his grace; without any regard to any merits, motives and conditions in the creature; though not without respect to the satisfaction of Christ, which no ways detracts from the grace and mercy of God, since this is owing to his gracious provision and acceptation. It was grace in God that provided, sent, and parted with his Son to be the propitiatory sacrifice for sin, and accepted the satisfaction when made, in the room, and stead of sinners: it was grace in Christ to become a surety for them, to assume their nature, to shed his precious blood, and give himself an offering, and a sacrifice for them; and it is distinguishing grace that this satisfaction should be provided, made, and accepted, not for angels, but for men; and though it is at the expense of Christ's blood and life that this satisfaction is made, and remission of sins obtained, yet the whole is entirely free to those who are partakers of it; they have it without money; and without price. So, that though the satisfaction of Christ is not expressly mentioned in this parable, and forgiveness of sin, which lies in a non-remembrance, and non-imputation of it, in a covering, and blotting it out, and in remitting the obligation to punishment for it, is ascribed to the compassion and mercy of God, yet it is implied; since these two involve each other: the special mercy of God, in the forgiveness of sins, streams only through the blood, righteousness, and sacrifice of Christ; and the sacrifice and satisfaction of Christ largely display the grace and mercy of God.
Robert Jamieson, A. R. Fausset and David Brown
18:27 Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt--Payment being hopeless, the master is first moved with compassion; next, liberates his debtor from prison; and then cancels the debt freely.
18:2818:28: Եւ ելեալ ծառայն՝ եգիտ զմի՛ ՚ի ծառայակցաց իւրոց, որ պարտէր նմա հարեւր դահեկան. եւ կալեալ զնա՝ խեղդէ՛ր եւ ասէր. Հատո՛ ինձ զոր պարտիս[342]։ [342] Բազումք յաւելուն. Ծառայն այն եգիտ զմի։ Ոմանք. Զոր պարտիսդ։
28 Իսկ ծառան դուրս ելնելով՝ գտաւ իր ծառայակիցներից մէկին, որ իրեն հարիւր դահեկան պարտք էր: Եւ նրան բռնելով՝ խեղդում էր ու ասում. «Վճարի՛ր ինձ, ինչ որ պարտք ես»
28 Նոյն ծառան ելաւ, իր ծառայակիցներէն մէկը գտաւ որ իրեն հարիւր դահեկան պարտք ունէր ու զանիկա բռնելով կը խեղդէր ու կ’ըսէր. ‘Վճարէ ինծի ունեցած պարտքդ’։
Եւ ելեալ ծառայն այն եգիտ զմի ի ծառայակցաց իւրոց որ պարտէր նմա հարեւր դահեկան. եւ կալեալ զնա խեղդէր եւ ասէր. Հատո ինձ զոր պարտիսդ:

18:28: Եւ ելեալ ծառայն՝ եգիտ զմի՛ ՚ի ծառայակցաց իւրոց, որ պարտէր նմա հարեւր դահեկան. եւ կալեալ զնա՝ խեղդէ՛ր եւ ասէր. Հատո՛ ինձ զոր պարտիս[342]։
[342] Բազումք յաւելուն. Ծառայն այն եգիտ զմի։ Ոմանք. Զոր պարտիսդ։
28 Իսկ ծառան դուրս ելնելով՝ գտաւ իր ծառայակիցներից մէկին, որ իրեն հարիւր դահեկան պարտք էր: Եւ նրան բռնելով՝ խեղդում էր ու ասում. «Վճարի՛ր ինձ, ինչ որ պարտք ես»
28 Նոյն ծառան ելաւ, իր ծառայակիցներէն մէկը գտաւ որ իրեն հարիւր դահեկան պարտք ունէր ու զանիկա բռնելով կը խեղդէր ու կ’ըսէր. ‘Վճարէ ինծի ունեցած պարտքդ’։
zohrab-1805▾ eastern-1994▾ western am▾
18:2828: Раб же тот, выйдя, нашел одного из товарищей своих, который должен был ему сто динариев, и, схватив его, душил, говоря: отдай мне, что должен.
18:28  ἐξελθὼν δὲ ὁ δοῦλος ἐκεῖνος εὖρεν ἕνα τῶν συνδούλων αὐτοῦ ὃς ὤφειλεν αὐτῶ ἑκατὸν δηνάρια, καὶ κρατήσας αὐτὸν ἔπνιγεν λέγων, ἀπόδος εἴ τι ὀφείλεις.
18:28. ἐξελθὼν (Having-had-came-out) δὲ (moreover,"ὁ (the-one) δοῦλος (a-bondee) ἐκεῖνος (the-one-thither,"εὗρεν (it-had-found) ἕνα (to-one) τῶν (of-the-ones) συνδούλων (of-bondees-together) αὐτοῦ (of-it) ὃς (which) ὤφειλεν (it-was-debting) αὐτῷ (unto-it) ἑκατὸν (to-a-hundred) δηνάρια, (to-denarions,"καὶ (and) κρατήσας (having-secured-unto) αὐτὸν (to-it) ἔπνιγεν (it-was-choking) λέγων (forthing,"Ἀπόδος (Thou-should-have-had-given-off) εἴ (if) τι (to-a-one) ὀφείλεις. (thou-debt)
18:28. egressus autem servus ille invenit unum de conservis suis qui debebat ei centum denarios et tenens suffocabat eum dicens redde quod debesBut when that servant was gone out, he found one of his fellow-servants that owed him an hundred pence: and laying hold of him, he throttled him, saying: Pay what thou owest.
28. But that servant went out, and found one of his fellow-servants, which owed him a hundred pence: and he laid hold on him, and took by the throat, saying, Pay what thou owest.
18:28. But when that servant departed, he found one of his fellow servants who owed him one hundred denarius. And taking hold of him, he choked him, saying: ‘Repay what you owe.’
18:28. But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took [him] by the throat, saying, Pay me that thou owest.
But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took [him] by the throat, saying, Pay me that thou owest:

28: Раб же тот, выйдя, нашел одного из товарищей своих, который должен был ему сто динариев, и, схватив его, душил, говоря: отдай мне, что должен.
18:28  ἐξελθὼν δὲ ὁ δοῦλος ἐκεῖνος εὖρεν ἕνα τῶν συνδούλων αὐτοῦ ὃς ὤφειλεν αὐτῶ ἑκατὸν δηνάρια, καὶ κρατήσας αὐτὸν ἔπνιγεν λέγων, ἀπόδος εἴ τι ὀφείλεις.
18:28. egressus autem servus ille invenit unum de conservis suis qui debebat ei centum denarios et tenens suffocabat eum dicens redde quod debes
But when that servant was gone out, he found one of his fellow-servants that owed him an hundred pence: and laying hold of him, he throttled him, saying: Pay what thou owest.
18:28. But when that servant departed, he found one of his fellow servants who owed him one hundred denarius. And taking hold of him, he choked him, saying: ‘Repay what you owe.’
18:28. But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took [him] by the throat, saying, Pay me that thou owest.
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
28 Слово «выйдя» показывает, что прежние действия происходили в самых чертогах или во дворце царя. В духовном смысле здесь, может быть, разумеется храм. То, что изображается в 28 стихе, не могло, конечно, быть во дворце, в самом присутствии царя и его слуг (ст. 24). «Нашел» указывает на случайность. Товарищ прощенного раба (sundouloV) должен был ему незначительную сумму, всего сто динариев (если динарий равен 20 копейкам, то сто динариев равны 20 рублям).
Adam Clarke: Commentary on the Bible - 1831
18:28: A hundred pence - Rather denarii. The denarius was a Roman coin, worth about seven-pence halfpenny English. The original word should be retained, as our word penny does not convey the seventh part of the meaning. A hundred denarii would amount to about 3l. 2s. 6d. British, or, if reckoned as some do, at seven-pence three farthings, the sum would be 3l. 4s. 7d.
Took him by the throat - Κρατησας αυτον επνιγε. There is no word I am acquainted with, which so fully expresses the meaning of the original, επνιγε, as the Anglo-saxon term throttle: it signified (like the Greek) to half choke a person, by seizing his throat.
Albert Barnes: Notes on the Bible - 1834
18:28: But the same servant went out, and found one of his fellow-servants which owed him an hundred pence - Greek, δεναριον denarion; Latin, denarius; a Roman silver coin in common use. When Greece became subject to the Romans, and especially under the emperors, the denarius was regarded as of equal value with the Attic drachma - about 7 1/2 d. sterling, or 15 cents (circa 1880's); consequently, this debt was about 15 dollars - a very small sum compared with what had been forgiven to the first servant. Perhaps our Saviour, by this, meant to teach that the offences which our fellow-men commit against us are very small and insignificant compared with our offences against God. Since God has forgiven us so much we ought to forgive each other the small offences which are committed.
Took him by the throat - Took him in a violent and rough manner - half choked or throttled him. This was the more criminal and base, as he had himself been so kindly treated and dealt so mildly with by his lord.
Besought - Entreated, pled with him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:28: an hundred: Rather, "a hundred denarii," as our penny does not convey one seventh of the meaning. This would amount to about 3. 2s. 6d. English; which was not one six hundred thousandth part of the 10, 000 talents, even calculating them as Roman talents.
pence: "The Roman penny is the eighth part of an ounce, which after five shillings the ounce is sevenpence halfpenny." Mat 20:2
and took: Deu 15:2; Neh 5:7, Neh 5:10, Neh 5:11, Neh 10:31; Isa 58:3; Eze 45:9
John Gill
18:28 But the same servant went out,.... From his Lord's palace and presence, immediately, directly, after he had got his pardon and liberty:
and found one of his fellow servants; a fellow creature and Christian; not only one of the same nature and species; but of the same profession of religion, and in the service of the same kind and generous master:
which owed an hundred pence; which, if understood of Roman pence, each penny being seven pence halfpenny of our money, amounted to no more than three pounds and half-a-crown; a small sum, in comparison of the ten thousand talents which had been just now forgiven him: for so sins committed against men, against fellow creatures, or fellow Christians; are but small, when compared with those which are committed against God. All which circumstances, as that it was immediately after he had been forgiven himself; that it was a fellow servant he found: and the sum he owed him so inconsiderable, greatly aggravate his inhuman carriage, next related:
and he laid hands on him, and took him by the throat, saying, pay me that thou owest; he laid hold on him in a violent manner, and used him with great inhumanity: he took him by the collar, and shook him, and griped him so hard about the neck, that he almost throttled, and strangled, or choked him, as the word signifies, and is so rendered in most versions. It answers to the Hebrew word which is used by the Jews (l) in the same sense:
he that throttles anyone (who is indebted to him) in the streets, and his friend comes up and says, let him go, and I will pay thee, he is free, &c.''
This man insisted on payment of the whole debt; which expresses the rigour and severity used by some professors of religion to their fellow Christians; who, having offended them, in ever so small a matter, will not put up with the affront, nor forgive the injury, without having the most ample satisfaction, and avenging themselves upon them to the uttermost.
(l) Apud Castell. Lexic. Polyglott. col. 1314.
Robert Jamieson, A. R. Fausset and David Brown
18:28 But the same servant went out, and found one of his fellow servants--Mark the difference here. The first case is that of master and servant; in this case, both are on a footing of equality. (See Mt 18:33).
which owed him an hundred pence--If Jewish money is intended, this debt was to the other less than one to a million.
and he laid hands on him, and took him by the throat--he seized and throttled him.
saying, Pay me that thou owest--Mark the mercilessness even of the tone.
18:2918:29: Արդ՝ անկեալ ծառայակցին՝ առ ոտս նորա, աղաչէ՛ր զնա՝ եւ ասէր. Երկայնամի՛տ լեր առ իս՝ եւ հատուցի՛ց քեզ[343]։ [343] Ոմանք. Անկեալ ծառայակիցն առ։
28 Իսկ ծառայակիցը, ընկնելով նրա ոտքերը, աղաչում էր նրան եւ ասում. «Համբերո՛ղ եղիր իմ հանդէպ, եւ կը վճարեմ քեզ»
29 Ուստի իր ծառայակիցը անոր ոտքը ինկաւ, կ’աղաչէր անոր ու կ’ըսէր. ‘Համբերէ ինծի ու քեզի* վճարեմ’։
Արդ անկեալ ծառայակցին առ ոտս նորա, աղաչէր զնա եւ ասէր. Երկայնամիտ լեր առ իս, եւ [62]հատուցից քեզ:

18:29: Արդ՝ անկեալ ծառայակցին՝ առ ոտս նորա, աղաչէ՛ր զնա՝ եւ ասէր. Երկայնամի՛տ լեր առ իս՝ եւ հատուցի՛ց քեզ[343]։
[343] Ոմանք. Անկեալ ծառայակիցն առ։
28 Իսկ ծառայակիցը, ընկնելով նրա ոտքերը, աղաչում էր նրան եւ ասում. «Համբերո՛ղ եղիր իմ հանդէպ, եւ կը վճարեմ քեզ»
29 Ուստի իր ծառայակիցը անոր ոտքը ինկաւ, կ’աղաչէր անոր ու կ’ըսէր. ‘Համբերէ ինծի ու քեզի* վճարեմ’։
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18:2929: Тогда товарищ его пал к ногам его, умолял его и говорил: потерпи на мне, и всё отдам тебе.
18:29  πεσὼν οὗν ὁ σύνδουλος αὐτοῦ παρεκάλει αὐτὸν λέγων, μακροθύμησον ἐπ᾽ ἐμοί, καὶ ἀποδώσω σοι.
18:29. πεσὼν (Having-had-fallen) οὖν (accordingly,"ὁ (the-one) σύνδουλος (a-bondee-together) αὐτοῦ (of-it,"παρεκάλει (it-was-calling-beside-unto) αὐτὸν (to-it) λέγων (forthing,"Μακροθύμησον (Thou-should-have-long-passioned-unto) ἐπ' (upon) ἐμοί, (unto-ME,"καὶ (and) ἀποδώσω (I-shall-give-off) σοι. (unto-thee)
18:29. et procidens conservus eius rogabat eum dicens patientiam habe in me et omnia reddam tibiAnd his fellow-servant falling down, besought him, saying: Have patience with me, and I will pay thee all.
29. So his fellow-servant fell down and besought him, saying, Have patience with me, and I will pay thee.
18:29. And his fellow servant, falling prostrate, petitioned him, saying: ‘Have patience with me, and I will repay it all to you.’
18:29. And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.
And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all:

29: Тогда товарищ его пал к ногам его, умолял его и говорил: потерпи на мне, и всё отдам тебе.
18:29  πεσὼν οὗν ὁ σύνδουλος αὐτοῦ παρεκάλει αὐτὸν λέγων, μακροθύμησον ἐπ᾽ ἐμοί, καὶ ἀποδώσω σοι.
18:29. et procidens conservus eius rogabat eum dicens patientiam habe in me et omnia reddam tibi
And his fellow-servant falling down, besought him, saying: Have patience with me, and I will pay thee all.
18:29. And his fellow servant, falling prostrate, petitioned him, saying: ‘Have patience with me, and I will repay it all to you.’
18:29. And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
18:29: Fell down at his feet - This clause is wanting in several ancient MSS., versions, and fathers. Several printed editions also have omitted it; Griesbach has left it out of the text.
Pay thee all - Παντα, all, is omitted by a multitude of MSS., versions, and fathers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:29: Have: Mat 18:26, Mat 6:12; Plm 1:18, Plm 1:19
John Gill
18:29 And his fellow servant fell down at his feet,.... In the most humble and submissive manner, just as he himself had done a little before at the feet of his Lord:
and besought him, saying, have patience with me, and I will pay thee all; using the very same words, in which he had expressed himself to his Lord, and had succeeded.
Robert Jamieson, A. R. Fausset and David Brown
18:29 And his fellow servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all--The same attitude, and the sam words which drew compassion from his master, are here employed towards himself by his fellow servant.
18:3018:30: Եւ նա ո՛չ կամէր. այլ չոգաւ արկ զնա ՚ի բանտ՝ մինչեւ հատուսցէ՛ զպարտսն։
30 Իսկ սա չէր կամենում. գնաց նրան բանտ նետել տուեց, մինչեւ որ պարտքը վճարէր
30 Բայց ինք չէր ուզեր, հապա գնաց՝ բանտը դնել տուաւ, մինչեւ որ պարտքը վճարէ։
Եւ նա ոչ կամէր, այլ չոգաւ, արկ զնա ի բանտ մինչեւ հատուսցէ զպարտսն:

18:30: Եւ նա ո՛չ կամէր. այլ չոգաւ արկ զնա ՚ի բանտ՝ մինչեւ հատուսցէ՛ զպարտսն։
30 Իսկ սա չէր կամենում. գնաց նրան բանտ նետել տուեց, մինչեւ որ պարտքը վճարէր
30 Բայց ինք չէր ուզեր, հապա գնաց՝ բանտը դնել տուաւ, մինչեւ որ պարտքը վճարէ։
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18:3030: Но тот не захотел, а пошел и посадил его в темницу, пока не отдаст долга.
18:30  ὁ δὲ οὐκ ἤθελεν, ἀλλὰ ἀπελθὼν ἔβαλεν αὐτὸν εἰς φυλακὴν ἕως ἀποδῶ τὸ ὀφειλόμενον.
18:30. ὁ (The-one) δὲ (moreover) οὐκ (not) ἤθελεν, (it-was-determining,"ἀλλὰ (other) ἀπελθὼν (having-had-came-off) ἔβαλεν (it-had-casted) αὐτὸν (to-it) εἰς (into) φυλακὴν (to-a-guarding) ἕως (unto-if-which) ἀποδῷ (it-might-have-had-given-off) τὸ (to-the-one) ὀφειλόμενον. (to-being-debted)
18:30. ille autem noluit sed abiit et misit eum in carcerem donec redderet debitumAnd he would not: but went and cast him into prison, till he paid the debt.
30. And he would not: but went and cast him into prison, till he should pay that which was due.
18:30. But he was not willing. Instead, he went out and had him sent to prison, until he would repay the debt.
18:30. And he would not: but went and cast him into prison, till he should pay the debt.
And he would not: but went and cast him into prison, till he should pay the debt:

30: Но тот не захотел, а пошел и посадил его в темницу, пока не отдаст долга.
18:30  ὁ δὲ οὐκ ἤθελεν, ἀλλὰ ἀπελθὼν ἔβαλεν αὐτὸν εἰς φυλακὴν ἕως ἀποδῶ τὸ ὀφειλόμενον.
18:30. ille autem noluit sed abiit et misit eum in carcerem donec redderet debitum
And he would not: but went and cast him into prison, till he paid the debt.
18:30. But he was not willing. Instead, he went out and had him sent to prison, until he would repay the debt.
18:30. And he would not: but went and cast him into prison, till he should pay the debt.
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Adam Clarke: Commentary on the Bible - 1831
18:30: And he would not, etc. - To the unmerciful, God will show no mercy; this is an eternal purpose of the Lord, which never can be changed. God teaches us what to do to a fellow-sinner, by what He does to us. Our fellow-servant's debt to us, and ours to God, are as one hundred denarii to ten thousand talents! When we humble ourselves before him, God freely forgives us all this mighty sum! And shall we exact from our brother recompense for the most trifling faults? Reader, if thou art of this unmerciful, unforgiving cast, read out the chapter.
"All the souls that are were forfeit once,
And he who might the 'vantage best have took,
Found out the remedy. How would you be,
If He, who is the top of judgment, should
But judge you as you are? O! think on that,
And mercy then will breathe within your lips
Like man new made
Though justice be thy plea, consider this,
That, in the course of justice, none of us
Should see salvation: we do pray for mercy;
And that same prayer doth teach us all to render
The deeds of Mercy. - "
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:30: but: Kg1 21:27-29, Kg1 22:27
John Gill
18:30 And he would not,.... Have patience with him, give him time for payment, and forbear severity at present, as he requested:
but went and cast him into prison, till he should pay the debt; had him before a proper officer, and proved his debt, and got him sent to jail, there to lie till the whole debt was paid; which, as it discovered ill nature, severe usage, so, great ignorance and stupidity; for a prison will pay no debt: which sets forth the rigorous proceedings of some church members against their brethren, that have displeased them; who immediately bring the matter before the church, and will not be easy unless some censure is laid upon them, or they are cast out, until full satisfaction is given them, whereby oftentimes an useful member of a church is lost.
John Wesley
18:30 Went with him before a magistrate, and cast him into prison, protesting he should lie there, till he should pay the whole debt.
Robert Jamieson, A. R. Fausset and David Brown
18:30 And he would not; but went and cast him into prison, till he should pay the debt, &c.--Jesus here vividly conveys the intolerable injustice and impudence which even the servants saw in this act on the part of one so recently laid under the heaviest obligation to their common master.
18:3118:31: Իբրեւ տեսին ծառայակիցքն նորա որ ինչ եղեւն՝ տրտմեցա՛ն յոյժ, եւ եկեալ ցուցին տեառն իւրեանց զամենայն որ ինչ եղեւն[344]։ [344] Ոմանք. Տեառնն իւրեանց զամենայն ինչ որ եղեւն։
31 Նրա ծառայակիցները, երբ տեսան եղածը, շատ տրտմեցին եւ եկան ու իրենց տիրոջը պատմեցին այն ամէնը, ինչ եղել էր
31 Երբ իր ծառայակիցները տեսան եղած բաները, խիստ տրտմեցան ու եկան իրենց տիրոջը իմացուցին բոլոր եղածը։
Իբրեւ տեսին ծառայակիցքն նորա որ ինչ եղեւն` տրտմեցան յոյժ, եւ եկեալ ցուցին տեառն իւրեանց զամենայն որ ինչ եղեւն:

18:31: Իբրեւ տեսին ծառայակիցքն նորա որ ինչ եղեւն՝ տրտմեցա՛ն յոյժ, եւ եկեալ ցուցին տեառն իւրեանց զամենայն որ ինչ եղեւն[344]։
[344] Ոմանք. Տեառնն իւրեանց զամենայն ինչ որ եղեւն։
31 Նրա ծառայակիցները, երբ տեսան եղածը, շատ տրտմեցին եւ եկան ու իրենց տիրոջը պատմեցին այն ամէնը, ինչ եղել էր
31 Երբ իր ծառայակիցները տեսան եղած բաները, խիստ տրտմեցան ու եկան իրենց տիրոջը իմացուցին բոլոր եղածը։
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18:3131: Товарищи его, видев происшедшее, очень огорчились и, придя, рассказали государю своему всё бывшее.
18:31  ἰδόντες οὗν οἱ σύνδουλοι αὐτοῦ τὰ γενόμενα ἐλυπήθησαν σφόδρα, καὶ ἐλθόντες διεσάφησαν τῶ κυρίῳ ἑαυτῶν πάντα τὰ γενόμενα.
18:31. ἰδόντες ( Having-had-seen ) οὖν (accordingly,"οἱ (the-ones) σύνδουλοι (bondees-together) αὐτοῦ (of-it,"τὰ (to-the-ones) γενόμενα ( to-having-had-became ,"ἐλυπήθησαν (they-were-saddened-unto) σφόδρα , ( to-vehemented ,"καὶ (and) ἐλθόντες ( having-had-came ) διεσάφησαν (they-evidented-through-unto) τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged) ἑαυτῶν (of-selves) πάντα ( to-all ) τὰ (to-the-ones) γενόμενα . ( to-having-had-became )
18:31. videntes autem conservi eius quae fiebant contristati sunt valde et venerunt et narraverunt domino suo omnia quae facta erantNow his fellow servants seeing what was done, were very much grieved, and they came, and told their lord all that was done.
31. So when his fellow-servants saw what was done, they were exceeding sorry, and came and told unto their lord all that was done.
18:31. Now his fellow servants, seeing what was done, were greatly saddened, and they went and reported to their lord all that was done.
18:31. So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done.
So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done:

31: Товарищи его, видев происшедшее, очень огорчились и, придя, рассказали государю своему всё бывшее.
18:31  ἰδόντες οὗν οἱ σύνδουλοι αὐτοῦ τὰ γενόμενα ἐλυπήθησαν σφόδρα, καὶ ἐλθόντες διεσάφησαν τῶ κυρίῳ ἑαυτῶν πάντα τὰ γενόμενα.
18:31. videntes autem conservi eius quae fiebant contristati sunt valde et venerunt et narraverunt domino suo omnia quae facta erant
Now his fellow servants seeing what was done, were very much grieved, and they came, and told their lord all that was done.
18:31. Now his fellow servants, seeing what was done, were greatly saddened, and they went and reported to their lord all that was done.
18:31. So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done.
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Adam Clarke: Commentary on the Bible - 1831
18:31: His fellow-servants saw what was done - An act of this kind is so dishonorable to all the followers of Christ, and to the spirit of his Gospel, that through the respect they owe to their Lord and Master, and through the concern they feel for the prosperity of his cause, they are obliged to plead against it at the throne of God.
Albert Barnes: Notes on the Bible - 1834
18:31: So when his fellow-servants ... - This is a mere circumstance thrown into the story for the sake of keeping, or making a consistent narrative. It cannot be intended to teach that other Christians should go and tell God what a brother has done; for God well knows all the actions of his children, and does not need us surely to inform him of what is done. It is abusing the Bible, and departing from the design of parables, to press every circumstance, and to endeavor to extract from it some spiritual meaning. Our Saviour, in this parable, designed most clearly to exhibit only one great truth - the duty of forgiving our brethren, and the great evil of not forgiving a brother when he offends us. The circumstances of the parable are intended only to make the story consistent with itself, and thus to impress the general truth more fully on the mind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:31: they: Psa 119:136, Psa 119:158; Jer 9:1; Mar 3:5; Luk 19:41; Rom 9:1-3, Rom 12:15; Co2 11:21; Heb 13:3
and came: Gen 37:2; Luk 14:21; Heb 13:17
John Gill
18:31 So when his fellow servants saw what was done,.... What hard usage, and ill treatment, their fellow servant met with; the Syriac reads, "their fellow servants", being the fellow servants both of the creditor and the debtor:
they were very sorry; they were greatly grieved and troubled at the cruelty of the one, and the unhappiness of the other; being more tenderhearted, and of a more forgiving spirit than he:
and came and told unto their Lord all that was done; to their fellow servant, by one that had so lately received such favours from him: this may be expressive of the concern of some members of churches at such conduct: who, though they may not have strength and number sufficient to oppose such measures, yet being secretly grieved at such cruel methods, go to the throne of grace, and spread the case before the Lord, tell him all that is done by way of complaint; which, is no impeachment of his omniscience, only shows their trouble for such malpractices, and the sense they have, by whom only such grievances can be redressed.
18:3218:32: Յայնժամ կոչեաց զնա տէրն իւր՝ եւ ասէ. Ծառա՛յ չար, զամենայն զպարտսն թողի՛ քեզ՝ վասն զի աղաչեցեր զիս[345]։ [345] Ոմանք. Զամենայն պարտսն։
32 Այն ժամանակ տէրը կանչեց նրան եւ ասաց. «Չա՛ր ծառայ, քո ամբողջ պարտքը քեզ շնորհեցի նրա համար, որ աղաչեցիր ինձ
32 Այն ատեն անոր տէրը կանչեց զանիկա ու ըսաւ. ‘Չա՛ր ծառայ, այն բոլոր պարտքը ես քեզի շնորհեցի՝ ինծի աղաչելուդ համար.
Յայնժամ կոչեաց զնա տէրն իւր եւ ասէ. Ծառայ չար, զամենայն զպարտսն թողի քեզ, վասն զի աղաչեցեր զիս:

18:32: Յայնժամ կոչեաց զնա տէրն իւր՝ եւ ասէ. Ծառա՛յ չար, զամենայն զպարտսն թողի՛ քեզ՝ վասն զի աղաչեցեր զիս[345]։
[345] Ոմանք. Զամենայն պարտսն։
32 Այն ժամանակ տէրը կանչեց նրան եւ ասաց. «Չա՛ր ծառայ, քո ամբողջ պարտքը քեզ շնորհեցի նրա համար, որ աղաչեցիր ինձ
32 Այն ատեն անոր տէրը կանչեց զանիկա ու ըսաւ. ‘Չա՛ր ծառայ, այն բոլոր պարտքը ես քեզի շնորհեցի՝ ինծի աղաչելուդ համար.
zohrab-1805▾ eastern-1994▾ western am▾
18:3232: Тогда государь его призывает его и говорит: злой раб! весь долг тот я простил тебе, потому что ты упросил меня;
18:32  τότε προσκαλεσάμενος αὐτὸν ὁ κύριος αὐτοῦ λέγει αὐτῶ, δοῦλε πονηρέ, πᾶσαν τὴν ὀφειλὴν ἐκείνην ἀφῆκά σοι, ἐπεὶ παρεκάλεσάς με·
18:32. τότε (To-the-one-which-also) προσκαλεσάμενος ( having-called-toward-unto ) αὐτὸν (to-it,"ὁ (the-one) κύριος (authority-belonged) αὐτοῦ (of-it,"λέγει (it-fortheth) αὐτῷ (unto-it,"Δοῦλε (Bondee) πονηρέ, (En-necessitated,"πᾶσαν (to-all) τὴν (to-the-one) ὀφειλὴν (to-a-debt) ἐκείνην (to-the-one-thither) ἀφῆκά (I-sent-off) σοι, (unto-thee) ἐπεὶ (upon-if) παρεκάλεσάς (thou-called-beside-unto) με: (to-me)
18:32. tunc vocavit illum dominus suus et ait illi serve nequam omne debitum dimisi tibi quoniam rogasti meThen his lord called him: and said to him: Thou wicked servant, I forgave thee all the debt, because thou besoughtest me:
32. Then his lord called him unto him, and saith to him, Thou wicked servant, I forgave thee all that debt, because thou besoughtest me:
18:32. Then his lord called him, and he said to him: ‘You wicked servant, I forgave you all your debt, because you pleaded with me.
18:32. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:
Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:

32: Тогда государь его призывает его и говорит: злой раб! весь долг тот я простил тебе, потому что ты упросил меня;
18:32  τότε προσκαλεσάμενος αὐτὸν ὁ κύριος αὐτοῦ λέγει αὐτῶ, δοῦλε πονηρέ, πᾶσαν τὴν ὀφειλὴν ἐκείνην ἀφῆκά σοι, ἐπεὶ παρεκάλεσάς με·
18:32. tunc vocavit illum dominus suus et ait illi serve nequam omne debitum dimisi tibi quoniam rogasti me
Then his lord called him: and said to him: Thou wicked servant, I forgave thee all the debt, because thou besoughtest me:
18:32. Then his lord called him, and he said to him: ‘You wicked servant, I forgave you all your debt, because you pleaded with me.
18:32. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32 и 33. Совершенно правильное рассуждение по всякой логике. Тот, кому прощается большой долг, тем самым обязывается простить и другим небольшие долги. Но люди злы и в погоне за житейскими благами часто поступают вопреки всякой логике и здравому смыслу. Поэтому то, что изображается в притче, встречается весьма часто в обыденной практической жизни.
Adam Clarke: Commentary on the Bible - 1831
18:32: His lord, after that he had called him - Alas! how shall he appear! Confounded. What shall he answer? He is speechless!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:32: O thou: Mat 25:26; Luk 19:22; Rom 3:19
John Gill
18:32 Then his Lord, after that he had called him,.... Or ordered him to be called, and brought before him,
said unto him, O thou wicked servant! Munster's Hebrew Gospel reads, "thou servant of Belial"; thou cruel and hard hearted man to thy fellow servant, and ungrateful creature to me, on whom my goodness to thee has not made any impression, nor taken any effect:
I forgave thee all that debt: all that vast debt of ten thousand talents, and that freely:
because thou desiredst me: not to forgive the debt, but to have patience, and give time, and therefore unasked forgave the whole sum, every farthing of it; which was such an instance of pure goodness, as was enough to have wrought upon an heart of stone, and engaged the most tender concern and pity for a fellow creature, as well as filled with thankfulness to the kind benefactor. The favour so lately bestowed on him is justly observed as an aggravation of his wickedness.
Robert Jamieson, A. R. Fausset and David Brown
18:32 Then his lord, after that he had called him, said unto him, O thou wicked servant, &c.--Before bringing down his vengeance upon him, he calmly points out to him how shamefully unreasonable and heartless his conduct was; which would give the punishment inflicted on him a double sting.
18:3318:33: Իսկ արդ՝ ո՞չ էր պա՛րտ եւ քեզ՝ ողորմե՛լ ծառայակցին քում, որպէս եւ ես քե՛զ ողորմեցայ։
33 իսկ պէտք չէ՞ր, որ դու էլ գթայիր քո ծառայակցին, ինչպէս ես էլ քեզ գթացի»
33 Ուրեմն պէտք չէ՞ր որ դուն ալ քու ծառայակիցիդ ողորմէիր, ինչպէս ես քեզի ողորմեցայ’։
Իսկ արդ ո՞չ էր պարտ եւ քեզ ողորմել ծառայակցին քում, որպէս եւ ես քեզ ողորմեցայ:

18:33: Իսկ արդ՝ ո՞չ էր պա՛րտ եւ քեզ՝ ողորմե՛լ ծառայակցին քում, որպէս եւ ես քե՛զ ողորմեցայ։
33 իսկ պէտք չէ՞ր, որ դու էլ գթայիր քո ծառայակցին, ինչպէս ես էլ քեզ գթացի»
33 Ուրեմն պէտք չէ՞ր որ դուն ալ քու ծառայակիցիդ ողորմէիր, ինչպէս ես քեզի ողորմեցայ’։
zohrab-1805▾ eastern-1994▾ western am▾
18:3333: не надлежало ли и тебе помиловать товарища твоего, как и я помиловал тебя?
18:33  οὐκ ἔδει καὶ σὲ ἐλεῆσαι τὸν σύνδουλόν σου, ὡς κἀγὼ σὲ ἠλέησα;
18:33. οὐκ (not) ἔδει (it-was-binding) καὶ (and) σὲ (to-THEE) ἐλεῆσαι (to-have-compassioned-unto) τὸν (to-the-one) σύνδουλόν (to-a-bondee-together) σου, (of-thee) ὡς (as) κἀγὼ (and-I) σὲ (to-THEE) ἠλέησα; (I-compassioned-unto?"
18:33. non ergo oportuit et te misereri conservi tui sicut et ego tui misertus sumShouldst not thou then have had compassion also on thy fellow servant, even as I had compassion on thee?
33. shouldest not thou also have had mercy on thy fellow-servant, even as I had mercy on thee?
18:33. Therefore, should you not also have had compassion on your fellow servant, just as I also had compassion on you?’
18:33. Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?
Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee:

33: не надлежало ли и тебе помиловать товарища твоего, как и я помиловал тебя?
18:33  οὐκ ἔδει καὶ σὲ ἐλεῆσαι τὸν σύνδουλόν σου, ὡς κἀγὼ σὲ ἠλέησα;
18:33. non ergo oportuit et te misereri conservi tui sicut et ego tui misertus sum
Shouldst not thou then have had compassion also on thy fellow servant, even as I had compassion on thee?
18:33. Therefore, should you not also have had compassion on your fellow servant, just as I also had compassion on you?’
18:33. Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?
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Adam Clarke: Commentary on the Bible - 1831
18:33: Shouldest not thou also have had compassion - Ουκ εδει και σε, Did it not become thee also? What a cutting reproach! It became Me to show mercy, when thou didst earnestly entreat me, because I am Merciful, It became thee also to have shown mercy, because thou wert so deep in debt thyself, and hadst obtained mercy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:33: even: Mat 5:44, Mat 5:45; Luk 6:35, Luk 6:36; Eph 4:32, Eph 5:1, Eph 5:2; Col 3:13
John Gill
18:33 Shouldest not thou also have had compassion..... It is but reasonable, what ought to be, and may be expected, that such who have received mercy, should show mercy; and as the Lord had compassion on this man, and had forgiven him such an immense sum, and saved him, his wife and children, from being sold for bondslaves, the least he could have done after this, would have been to have followed such an example, and have had mercy, as his Lord says to him,
on thy fellow servant; between whom, and him, there was not so great a distance, as between him, and his Lord; and the sum so small that was owing to him, as not to be mentioned with his:
even as, I had pity on thee; such an instance of pity and compassion did not only set him an example, worthy of his imitation, but laid him under an obligation to have acted such a part.
18:3418:34: Եւ բարկացեալ տէրն նորա՝ մատնեաց զնա դահճաց, մինչեւ հատուսցէ՛ զամենայն զպարտսն։
34 Եւ նրա տէրը բարկանալով՝ նրան յանձնեց դահիճներին, մինչեւ որ հատուցէր բոլոր պարտքերը
34 Անոր տէրը բարկանալով՝ դահիճներուն մատնեց զանիկա, մինչեւ որ բոլոր պարտքը վճարէ։
Եւ բարկացեալ տէրն նորա` մատնեաց զնա դահճաց, մինչեւ հատուսցէ զամենայն զպարտսն:

18:34: Եւ բարկացեալ տէրն նորա՝ մատնեաց զնա դահճաց, մինչեւ հատուսցէ՛ զամենայն զպարտսն։
34 Եւ նրա տէրը բարկանալով՝ նրան յանձնեց դահիճներին, մինչեւ որ հատուցէր բոլոր պարտքերը
34 Անոր տէրը բարկանալով՝ դահիճներուն մատնեց զանիկա, մինչեւ որ բոլոր պարտքը վճարէ։
zohrab-1805▾ eastern-1994▾ western am▾
18:3434: И, разгневавшись, государь его отдал его истязателям, пока не отдаст ему всего долга.
18:34  καὶ ὀργισθεὶς ὁ κύριος αὐτοῦ παρέδωκεν αὐτὸν τοῖς βασανισταῖς ἕως οὖ ἀποδῶ πᾶν τὸ ὀφειλόμενον.
18:34. καὶ (And) ὀργισθεὶς (having-been-stressed-to) ὁ (the-one) κύριος (authority-belonged) αὐτοῦ (of-it) παρέδωκεν (it-gave-beside) αὐτὸν (to-it) τοῖς (unto-the-ones) βασανισταῖς (unto-abraders) ἕως (unto-if-which) [οὗ] "[of-which]"ἀποδῷ (it-might-have-had-given-off) πᾶν (to-all) τὸ (to-the-one) ὀφειλόμενον. (to-being-debted)
18:34. et iratus dominus eius tradidit eum tortoribus quoadusque redderet universum debitumAnd his lord being angry, delivered him to the torturers until he paid all the debt.
34. And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due.
18:34. And his lord, being angry, handed him over to the torturers, until he repaid the entire debt.
18:34. And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.
And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him:

34: И, разгневавшись, государь его отдал его истязателям, пока не отдаст ему всего долга.
18:34  καὶ ὀργισθεὶς ὁ κύριος αὐτοῦ παρέδωκεν αὐτὸν τοῖς βασανισταῖς ἕως οὖ ἀποδῶ πᾶν τὸ ὀφειλόμενον.
18:34. et iratus dominus eius tradidit eum tortoribus quoadusque redderet universum debitum
And his lord being angry, delivered him to the torturers until he paid all the debt.
18:34. And his lord, being angry, handed him over to the torturers, until he repaid the entire debt.
18:34. And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34 «Истязатели, подвергавшие пытке, представляют собою некоторое чужеземное учреждение и располагают нас думать, что действие притчи происходило в одной из восточных монархий, а не в Иудее» (Тренч). Раввинские законы относительно взыскания долгов были гораздо мягче, сравнительно с этим, очевидно, суровым (римским или иродианским) распоряжением о должнике. Если кто-нибудь был должен храму деньгами или натурой, то его имущество могло подвергнуться описи или аресту, но при этом должнику оставлялась часть его имущества, необходимая для его прожития. Так должно было происходить и между обыкновенными кредитором и должником (см. Эдершейм, The Life and Times of Jesus the Messiah, т. II, с. 295, прим., изд. 1892 г.). — Римские католики стараются подтвердить свое учение о чистилище словами 34 стиха, «как будто они означают предел, далее которого кара не простирается; но выражение это — ходячая пословица, и оно означает лишь, что преступник должен теперь испытать крайнюю строгость закона, суд без милости, нескончаемый платеж вечного долга» (Тренч). В этом выражении Спасителя не содержится учения о чистилище. Но здесь есть некоторая трудность, нелегко разрешимая. Долг был царем уже прощен должнику, и потому предлагается вопрос: «utrum peccata semel dimissa redeant» (грехи, однажды отпущенные, не вменяются ли снова)? На это отвечают, что форма притчи определяется ее духовным смыслом. Кто удаляется из состояния благодати, тот вступает в состояние осуждения.
Adam Clarke: Commentary on the Bible - 1831
18:34: Delivered him to the tormentors - Not only continued captivity is here intended, but the tortures to be endured in it. If a person was suspected of fraud, as there was reason for in such a case as that mentioned here, he was put to very cruel tortures among the Asiatics, to induce him to confess. In the punishments of China, a great variety of these appear; and probably there is an allusion to such torments in this place. Before, he and all that he had, were only to be sold. Now, as he has increased his debt, so he has increased his punishment; he is delivered to the tormentors, to the horrors of a guilty conscience, and to a fearful looking for of fiery indignation, which shall devour the adversaries. But if this refers to the day of judgment, then the worm that dieth not, and the fire that is not quenched, are the tormentors.
Albert Barnes: Notes on the Bible - 1834
18:34: Delivered him to the tormentors - The word "tormentors" here probably means keepers of the prisons. Torments were inflicted on criminals, not on debtors. They were inflicted by stretching the limbs, or pinching the flesh, or putting out the eyes, or taking off the skin while alive, etc. It is not probable that anything of this kind is intended, but only that the servant was punished by imprisonment until the debt should be paid.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:34: and delivered: Mat 5:25, Mat 5:26; Luk 12:58, Luk 12:59; Th2 1:8, Th2 1:9; Rev 14:10, Rev 14:11
John Gill
18:34 And his Lord was wroth,.... Very angry, greatly incensed, and justly provoked at such inhuman treatment:
and delivered him to the tormentors, or jail keepers. The Ethiopic version renders it, "to them that judge", or the judges; Munster's Hebrew Gospel, "to the punishers", or such that inflicted punishment according to the decree of the judge: from both, the sense may be, that he was delivered over to proper judges of his case, to be treated as the nature of it required, to be cast into prison, and there endure all the severities of law and justice:
till he should pay all that was due unto him; which being so vast a sum, and he but a servant, could never be done: but inasmuch as this man was fully and freely pardoned before, how comes it to pass, that full payment of debt is yet insisted on? It is certain, that sin, once pardoned by God, he never punishes for it; for pardon with him is of all sin; he forgives all trespasses, though ever so many, and remits the whole debt, be it ever so large; which act of his grace will never be revoked: it is one of his gifts which are without repentance; it proceeds upon, and comes through a plenary satisfaction for sin made by his own Son, and therefore it would be unjust to punish for it: by this act, sin is covered out of sight; it is blotted out, and entirely done away, and that for ever. Hence some think this man had only the offer of a pardon, and not that itself; but it is not an offer of pardon, that Christ, by his blood, has procured, and is exalted to give, but that itself; and this man had his debt, his whole debt forgiven him: others think, that this was a church forgiveness, who looked upon him, judged him, and received him as one forgiven; but for his cruel usage of a fellow member, delivered him to the tormentors, passed censures on him, and excommunicated him, till he should give full satisfaction, which is more likely: others, this forgiveness was only in his own apprehensions: he presumed, and hoped he was forgiven, when he was not; but then his crime could not have been so aggravated as is: rather, this forgiveness is to be understood of averting calamities and judgments, likely to fall for his iniquities, which is sometimes the sense of this phrase: see 3Kings 8:34 and so his being delivered to the tormentors may mean, his being distressed with an accusing guilty conscience, an harassing, vexing devil, many misfortunes of life, and temporal calamities. Though after all, this is not strictly to be applied to any particular case or person, but the scope of the parable is to be attended to; which is to enforce mutual forgiveness among men, from having received full and free pardon at the hands of God; and that without the former, there is little reason to expect the latter, as appears from what follows.
John Wesley
18:34 His lord delivered him to the tormentors - Imprisonment is a much severer punishment in the eastern countries than in ours. State criminals, especially when condemned to it, are not only confined to a very mean and scanty allowance, but are frequently loaded with clogs or heavy yokes, so that they can neither lie nor sit at ease: and by frequent scourgings and sometimes rackings are brought to an untimely end. Till he should pay all that was due to him - That is, without all hope of release, for this he could never do. How observable is this whole account; as well as the great inference our Lord draws from it: The debtor was freely and fully forgiven; He wilfully and grievously offended; His pardon was retracted, the whole debt required, and the offender delivered to the tormentors for ever. And shall we still say, but when we are once freely and fully forgiven, our pardon can never be retracted? Verily, verily, I say unto you, So likewise will my heavenly Father do to you, if ye from your hearts forgive not every one his brother their trespasses.
Robert Jamieson, A. R. Fausset and David Brown
18:34 And his lord was wroth, and delivered him to the tormentors--more than jailers; denoting the severity of the treatment which he thought such a case demanded.
till he should pay all that was due unto him.
18:3518:35: Նո՛յնպէս եւ Հայր իմ որ յերկինս է՝ արասցէ ձեզ, եթէ ո՛չ թողուցուք իւրաքանչի՛ւր եղբօր իւրում ՚ի սրտի՛ց ձերոց զյանցանս նոցա[346]։[346] Յօրինակին պակասէր. Եթէ ոչ թողուցուք։
35 Նոյնը պիտի անի ձեզ եւ իմ Հայրը, որ երկնքում է, եթէ ձեզանից իւրաքանչիւրը սրտանց չների իր եղբօրը՝ նրա յանցանքները»:
35 Այսպէս իմ երկնաւոր Հայրս պիտի ընէ ձեզի եթէ ձեր սրտերէն չներէք ամէն մէկդ իր եղբօրը յանցանքները»։
Նոյնպէս եւ Հայր իմ որ յերկինս է` արասցէ ձեզ, եթէ ոչ թողուցուք իւրաքանչիւր եղբօր իւրում ի սրտից ձերոց զյանցանս նոցա:

18:35: Նո՛յնպէս եւ Հայր իմ որ յերկինս է՝ արասցէ ձեզ, եթէ ո՛չ թողուցուք իւրաքանչի՛ւր եղբօր իւրում ՚ի սրտի՛ց ձերոց զյանցանս նոցա[346]։
[346] Յօրինակին պակասէր. Եթէ ոչ թողուցուք։
35 Նոյնը պիտի անի ձեզ եւ իմ Հայրը, որ երկնքում է, եթէ ձեզանից իւրաքանչիւրը սրտանց չների իր եղբօրը՝ նրա յանցանքները»:
35 Այսպէս իմ երկնաւոր Հայրս պիտի ընէ ձեզի եթէ ձեր սրտերէն չներէք ամէն մէկդ իր եղբօրը յանցանքները»։
zohrab-1805▾ eastern-1994▾ western am▾
18:3535: Так и Отец Мой Небесный поступит с вами, если не простит каждый из вас от сердца своего брату своему согрешений его.
18:35  οὕτως καὶ ὁ πατήρ μου ὁ οὐράνιος ποιήσει ὑμῖν ἐὰν μὴ ἀφῆτε ἕκαστος τῶ ἀδελφῶ αὐτοῦ ἀπὸ τῶν καρδιῶν ὑμῶν.
18:35. Οὕτως (Unto-the-one-this) καὶ (and) ὁ (the-one) πατήρ (a-Father) μου (of-me) ὁ (the-one) οὐράνιος (skyed-belonged) ποιήσει (it-shall-do-unto) ὑμῖν (unto-ye) ἐὰν (if-ever) μὴ (lest) ἀφῆτε (ye-might-have-had-sent-off,"ἕκαστος (each) τῷ (unto-the-one) ἀδελφῷ (unto-brethrened) αὐτοῦ (of-it,"ἀπὸ (off) τῶν (of-the-ones) καρδιῶν (of-hearts) ὑμῶν. (of-ye)
18:35. sic et Pater meus caelestis faciet vobis si non remiseritis unusquisque fratri suo de cordibus vestrisSo also shall my heavenly Father do to you, if you forgive not every one his brother from your hearts.
35. So shall also my heavenly Father do unto you, if ye forgive not every one his brother from your hearts.
18:35. So, too, shall my heavenly Father do to you, if each one of you will not forgive his brother from your hearts.”
18:35. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.
So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses:

35: Так и Отец Мой Небесный поступит с вами, если не простит каждый из вас от сердца своего брату своему согрешений его.
18:35  οὕτως καὶ ὁ πατήρ μου ὁ οὐράνιος ποιήσει ὑμῖν ἐὰν μὴ ἀφῆτε ἕκαστος τῶ ἀδελφῶ αὐτοῦ ἀπὸ τῶν καρδιῶν ὑμῶν.
18:35. sic et Pater meus caelestis faciet vobis si non remiseritis unusquisque fratri suo de cordibus vestris
So also shall my heavenly Father do to you, if you forgive not every one his brother from your hearts.
18:35. So, too, shall my heavenly Father do to you, if each one of you will not forgive his brother from your hearts.”
18:35. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35 Бессмертная по простоте, глубине, живости, наглядности притча заканчивается столь же бессмертным по своему достоинству практическим приложением в высшей области — к отношениям между Богом и человеком.
Adam Clarke: Commentary on the Bible - 1831
18:35: So likewise shall my heavenly Father do also unto you - The goodness and indulgence of God towards us is the pattern we should follow in our dealings with others. If we take man for our exemplar we shall err, because our copy is a bad one; and our lives are not likely to be better than the copy we imitate. Follow Christ; be merciful as your Father who is in heaven is merciful. You cannot complain of the fairness of your copy. Reader, hast thou a child, or servant who has offended thee, and humbly asks forgiveness? Hast thou a debtor, or a tenant, who is insolvent, and asks for a little longer time? And hast thou not forgiven that child or servant? Hast thou not given time to that debtor or tenant? How, then, canst thou ever expect to see the face of the just and merciful God? Thy child is banished, or kept at a distance; thy debtor is thrown into prison, or thy tenant sold up: yet the child offered to fall at thy feet; and the debtor or tenant, utterly insolvent, prayed for a little longer time, hoping God would enable him to pay thee all; but to these things thy stony heart and seared conscience paid no regard! O monster of ingratitude! Scandal to human nature, and reproach to God! If thou canst, go hide thyself - even in hell, from the face of the Lord!
Their trespasses - These words are properly left out by Greisbach, and other eminent critics, because they are wanting in some of the very best MSS. most of the versions, and in some of the chief of the fathers. The words are evidently an interpolation; the construction of them is utterly improper, and the concord false.
In our common method of dealing with insolvent debtors, we in some sort imitate the Asiatic customs: we put them in prison, and all their circumstances there are so many tormentors; the place, the air, the company, the provision, the accommodation, all destructive to comfort, to peace, to health, and to every thing that humanity can devise. If the person be poor, or comparatively poor, is his imprisonment likely to lead him to discharge his debt? His creditor may rest assured that he is now farther from his object than ever: the man had no other way of discharging the debt but by his labor; that is now impossible, through his confinement, and the creditor is put to a certain expense towards his maintenance. How foolish is this policy! And how much do such laws stand in need of revision and amendment! Imprisonment for debt, in such a case as that supposed above, can answer no other end than the gratification of the malice, revenge, or inhumanity of the creditor. Better sell all that he has, and, with his hands and feet untied, let him begin the world afresh. Dr. Dodd very feelingly inquires here, "Whether rigour in exacting temporal debts, in treating without mercy such as are unable to satisfy them - whether this can be allowed to a Christian, who is bound to imitate his God and Father? To a debtor, who can expect forgiveness only on the condition of forgiving others? To a servant, who should obey his Master? - and to a criminal, who is in daily expectation of his Judge and final sentence?" Little did he think, when he wrote this sentence, that himself should be a melancholy proof, not only of human weakness, but of the relentless nature of those laws by which property, or rather money, is guarded. The unfortunate Dr. Dodd was hanged for forgery, in 1777, and the above note was written only seven years before!
The unbridled and extravagant appetites of men sometimes require a rigour even beyond the law to suppress them. While, then, we learn lessons of humanity from what is before us, let us also learn lessons of prudence, sobriety, and moderation. The parable of the two debtors is blessedly calculated to give this information.
Albert Barnes: Notes on the Bible - 1834
18:35: So likewise ... - This verse contains the sum or moral of the parable. When Christ has explained one of his own parables, we are to receive it just as he has explained it, and not attempt to draw spiritual instruction from any parts or circumstances which he has not explained. The following seems to be the particulars of the general truth which he meant to teach:
1. that our sins are great.
2. that God freely forgives them.
3. that the offences committed against us by our brethren are comparatively small.
4. that we should therefore most freely forgive them.
5. that if we do not, God will be justly angry with us, and punish us.
From your hearts - That is, not merely in words, but really and truly to feel and act toward him as if he had not offended us.
Trespasses - Offences, injuries. Words and actions designed to do us wrong.
Remarks On Matthew 18
1. We see that it is possible to make a profession of religion an occasion of ambition, Mat 18:1. The apostles at first sought honor, and expected office as a consequence of following Christ. So thousands have done since. Religion, notwithstanding all the opposition it has met with, really commands the confidence of mankind. To make a profession of it may be a way of access to that confidence. Thousands, it is to be feared, even yet enter the church merely to obtain some worldly benefit. Especially does this danger beset ministers of the gospel. There are few paths to the confidence of mankind so easily trod as to enter the ministry. Every minister, of course, if at all worthy of his office, has access to the confidence of multitudes, and is never despised but by the worst and lowest of mankind. No way is so easy to step at once to public confidence. Other people toil long to establish influence by personal character. The minister has it by virtue of his office. Those who now enter the ministry are tempted far more in this respect than were the apostles; and how should they search their own hearts, to see that no such abominable motive has induced them to seek that office!
2. It is consummate wickedness thus to prostitute the most sacred of all offices to the worst of purposes. The apostles at this time were ignorant. They expected a kingdom in which it would be right to seek distinction. But we labor under no such ignorance. We know that the kingdom of Christ is not of this world, and woe to the man that acts as though it were. Deep and awful must be the doom of him who thus seeks the honors of the world while he is professedly following the meek and lowly Jesus!
3. Humility is indispensable to religion, Mat 18:3. No man who is not humble can possibly be a Christian. He must be willing to esteem himself as he is, and to have others esteem him so also. This is humility, and humility is lovely. It is not meanness it is not cowardice - it is not want of proper self-esteem; it is a view of ourselves just as we are, and a willingness that God and all creatures should so esteem us. What can be more lovely than such an estimation of ourselves! and how foolish and wicked is it to be proud that is, to think more of ourselves, and wish others to think so, than we really deserve! To put on appearances, and to magnify our own importance, and to think that the affairs of the universe could not go on without us, and to be indignant when all the world does not bow down to do us homage this is hypocrisy as well as wickedness; and there may be, therefore, hypocrites out of the church as well as in it.
4. Humility is the best evidence of piety, Mat 18:4. The most humble man is the most eminent Christian. He is greatest in the kingdom of heaven. The effect of sin is to produce pride. Religion overcomes it by producing a just sense of ourselves, of other people, of angels, and of God. We may therefore measure the advance of piety in our own souls by the increase of humility.
5. We see the danger of despising and doing injury to real Christians, and more especially the guilt of attempting to draw them into sin, Mat 18:6. God watches over them. He loves them. In the eye of the world they may be of little importance, but not so with God. The most obscure follower of Christ is dear, infinitely dear, to him, and he will take care of him. He that attempts to injure a Christian, attempts to injure God; for God has redeemed him, and loves him.
6. People will do much to lead others into sin, Mat 18:7. In all communities there are some who seem to live for this. They have often much wealth, or learning, or accomplishment, or address, or professional influence, and they employ it for the sake of seducing the unwary and leading them into ruin. Hence, offences come, and many of the young and thoughtless are led astray. But He who has all power has pronounced woe upon them, and judgment will not always linger. No class of people have a more fearful account to render to God than they who thus lead others into vice and infidelity.
7. We must forsake our dearest sins, Mat 18:8-9. We must do this, or go to hell-fire. There is no way of avoiding it. We cannot love and cherish those sins and be saved.
8. The wicked they who will not forsake their sins - must certainly go to eternal punishment, Mat 18:8-9. So said the compassionate Saviour. The fair and obvious meaning of his words is that the sufferings of hell are eternal, and Christ did not use words without meaning. He did not mean to frighten us by bugbears or to hold up imaginary fears. If Christ speaks of hell, then there is a hell. If he says it is eternal, then it is so. Of this we may be sure, that every word which the God of mercy has spoken about the punishment of the wicked is full of meaning.
9. Christians are protected, Mat 18:10. Angels are appointed as their friends and guardians. Those friends are very near to God. They enjoy his favor, and his children shall be safe.
10. Christians are safe, Mat 18:11-14. Jesus came to save them. He left the heavens for this end. God rejoices in their salvation. He secures it at great sacrifices, and none can pluck them out of his hand. After the coming of Jesus to save them - after all that he has done for that, and that only - after the joy of God and of angels at their recovery, it is impossible that they should be wrested from him and destroyed. See Joh 10:27-28.
11. It is our duty to admonish our brethren when they injure us, Mat 18:15. We have no right to speak of the offence to anyone else, not even to our best friends, until we have given them an opportunity to explain.
12. The way to treat offending brethren is clearly pointed out, Mat 18:15-17. Nor have we a right to take any other course. Infinite Wisdom - the Prince of Peace - has declared that this is the way to treat our brethren. No other can be right; and no other, therefore, can be so well adapted to promote the peace of the church. And yet how different from this is the course commonly pursued! How few go honestly to an offending brother and tell him his fault! Instead of this, every breeze bears the report - it is magnified - mole-hills swell to mountains, and a quarrel of years often succeeds what might have been settled at once. No robber is so cruel as he who steals away the character of another. Nothing can compensate for the loss of this. Wealth, health, mansions, equipage, all are trifles compared with this. Especially is this true of a Christian. His reputation gone, he has lost his power of doing good; he has brought dishonor on the cause he most loved; he has lost his peace, and worlds cannot repay him.
"Who steals my purse, steals trash: 'tis something, nothing:
'Twas mine, 'tis his, and has been slave to thousands.
But he that filches from me my good name
Robs me of that which not enriches him,
And makes me poor indeed."
13. We have every encouragement to pray, Mat 18:20. We are poor, and sinful, and dying, and none can comfort us but God. At his throne we may find all that we want. We know not which is most wonderful - that God deigns to hear our prayers, or that people are so unwilling to use so simple and easy a way of obtaining what they so much need.
14. We should never be weary of forgiving our brethren, Mat 18:22. We should do it cheerfully. We should do it always. We are never better employed than when we are doing good to those who have injured us. Thus doing, we are most like God.
15. There will be a day in which we must give up our account, Mat 18:23. It may tarry long; but God will reckon with us, and everything shall be brought into judgment.
16. We are greatly indebted to God - far, far beyond what we are able to pay, Mat 18:24. We have sinned, and in no way can we make atonement for past sins; but Jesus the Saviour has made an atonement and paid our debt, and we may be free.
17. It is right to pray to God when we feel that we have sinned, and are unable to pay the debt, Mat 18:26. We have no other way. Poor, and needy, and wretched, we must cast ourselves upon his mercy or die - die foRev_er.
18. God will have compassion on those who do this, Mat 18:27. At his feet, in the attitude of prayer, the burdened sinner finds peace. We have nowhere else to go but to the very Being that we have offended. None but he can save us from death.
19. From the kindness of God to us we should learn not to oppress others, Mat 18:28.
20. It is our true interest, as well as duty, to forgive those that offend us, Mat 18:34. God will take vengeance, and in due time we must suffer if we do not forgive others.
21. Christians are often great sufferers for harboring malice. As a punishment, God withdraws the light of his countenance; they walk in darkness; they cannot enjoy religion; their conscience smites them, and they are wretched. No man ever did or ever can enjoy religion who did not from his heart forgive his brother his trespasses.
22. One reason why Christians ever walk in darkness is, that there is some such duty neglected. They think they have been injured, and very possibly they may have been; they think they are in the right, and possibly they are so; but mingled with a consciousness of this is an unforgiving spirit, and they cannot enjoy religion until that is subdued.
23. Forgiveness must not be in word merely, but from the heart, Mat 18:35. No other can be genuine. No other is like God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:35: do: Mat 6:12, Mat 6:14, Mat 6:15, Mat 7:1, Mat 7:2; Pro 21:13; Mar 11:26; Luk 6:37, Luk 6:38; Jam 2:13
from: Pro 21:2; Jer 3:10; Zac 7:12; Luk 16:15; Jam 3:14, Jam 4:8; Rev 2:23
John Gill
18:35 So likewise shall my heavenly Father,.... This is the accommodation and application of the parable, and opens the design and intent of it; showing that God, who is Christ's Father, that is in heaven, will act in like manner towards all such persons, who are cruel and hard hearted to their brethren, and are of merciless and unforgiving spirits; for so it is said,
he will do also unto you, if ye from your hearts forgive not every one his brother their trespasses. The phrase, "their trespasses", is omitted by the Vulgate Latin, the Arabic, and the Ethiopic versions, but is in all the Greek copies; and designs not pecuniary debts, though these are to be forgiven, and not rigorously exacted in some cases, and circumstances; but all injuries by word or deed, all offences, though ever so justly taken, or unjustly given; these should be forgiven fully, freely, and from the heart, forgetting, as well as forgiving, not upbraiding with them, or with former offences, and aggravating them; and should also pray to God that he would forgive also. It is certainly the will of God, that we should forgive one another all trespasses and offences. The examples of God and Christ should lead and engage unto it; the pardon of sin received by ourselves from the hands of God strongly enforces it; the peace and comfort of communion in public ordinances require it; the reverse is contrary to the spirit and character of Christians, is very displeasing to our heavenly Father, greatly unlike to Christ, and grieving to the Spirit of God.
Robert Jamieson, A. R. Fausset and David Brown
18:35 So likewise--in this spirit, or on this principle.
shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.