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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter is a continuation of Christ's discourses in the temple, two or three days before he died. His discourses then are largely recorded, as being of special weight and consequence. In this chapter, we have, I. Instruction given, by the parable of the marriage-supper, concerning the rejection of the Jews, and the calling of the Gentiles (ver. 1-10), and, by the doom of the guest that had not the wedding-garment, the danger of hypocrisy in the profession of Christianity, ver. 11-14. II. Disputes with the Pharisees, Sadducees, and scribes, who opposed Christ, 1. Concerning paying tribute to Cæsar, ver. 15-22. 2. Concerning the resurrection of the dead, and the future state, ver. 23-33. 3. Concerning the great commandment of the law, ver. 34-40. 4. Concerning the relation of the Messiah to David, ver. 41-46.
Adam Clarke: Commentary on the Bible - 1831
The parable of the marriage of a king's son, Mat 22:1-14. The Pharisees and Herodians question him concerning the lawfulness of paying tribute to Caesar, Mat 22:15-22. The Sadducees question him concerning the resurrection, Mat 22:23-33. A lawyer questions him concerning the greatest commandment in the law, Mat 22:34-40. He asks them their opinion of the Christ, and confounds them, Mat 22:41-46.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mat 22:1, The parable of the marriage of the king's son; Mat 22:9, The vocation of the Gentiles; Mat 22:12, The punishment of him that wanted the wedding garment; Mat 22:15, Tribute ought to be paid to Caesar; Mat 22:23, Christ confutes the Sadducees for the resurrection; Mat 22:34, answers the lawyer, which is the first and great commandment; Mat 22:41, and puzzles the Pharisees by a question about the Messias.
22:122:1: Դարձեալ պատասխանի ետ Յիսուս, եւ ասէ՛ ցնոսա առակօք.
1 Յիսուս դարձեալ պատասխանեց եւ առակներով ասաց նրանց
22 Դարձեալ Յիսուս առակներով ըսաւ անոնց.
Դարձեալ պատասխանի ետ Յիսուս եւ ասէ ցնոսա առակօք:

22:1: Դարձեալ պատասխանի ետ Յիսուս, եւ ասէ՛ ցնոսա առակօք.
1 Յիսուս դարձեալ պատասխանեց եւ առակներով ասաց նրանց
22 Դարձեալ Յիսուս առակներով ըսաւ անոնց.
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22:11: Иисус, продолжая говорить им притчами, сказал:
22:1  καὶ ἀποκριθεὶς ὁ ἰησοῦς πάλιν εἶπεν ἐν παραβολαῖς αὐτοῖς λέγων,
22:1. Καὶ (And) ἀποκριθεὶς (having-been-separated-off) ὁ (the-one) Ἰησοῦς (an-Iesous) πάλιν (unto-furthered) εἶπεν (it-had-said) ἐν (in) παραβολαῖς (unto-castings-beside) αὐτοῖς (unto-them) λέγων (forthing,"
22:1. et respondens Iesus dixit iterum in parabolis eis dicensAnd Jesus answering, spoke again in parables to them, saying:
1. And Jesus answered and spake again in parables unto them, saying,
22:1. And responding, Jesus again spoke to them in parables, saying:
22:1. And Jesus answered and spake unto them again by parables, and said,
And Jesus answered and spake unto them again by parables, and said:

1: Иисус, продолжая говорить им притчами, сказал:
22:1  καὶ ἀποκριθεὶς ὁ ἰησοῦς πάλιν εἶπεν ἐν παραβολαῖς αὐτοῖς λέγων,
22:1. et respondens Iesus dixit iterum in parabolis eis dicens
And Jesus answering, spoke again in parables to them, saying:
22:1. And responding, Jesus again spoke to them in parables, saying:
22:1. And Jesus answered and spake unto them again by parables, and said,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 Для всей этой главы у Иоанна нет параллелей. Параллелью для притчи о брачном пире царского сына считали подобную же притчу, изложенную у Лк XIV:16-24. Если бы не существовало прибавки у Матфея, ст. 11-14, где говорится о человеке, явившемся на пир не в брачной одежде, то можно было бы утверждать, что притчи, изложенные в Евангелиях Матфея и Луки, по основной мысли и ее развитию отличаются большим сходством. Но, с другой стороны, вместе с этим общим сходством существует и большое различие по выражениям, связи и даже цели обеих притчей, так что считать их только за различные варианты одной и той же притчи нелегко и даже совсем невозможно. Поэтому еще в древности утверждалось мнение, принимаемое и всеми лучшими новейшими экзегетами, что это — две различные притчи, сказанные по различным поводам и при различных обстоятельствах. «Притчу эту, — говорит Августин, — рассказывает один только Матфей; нечто подобное встречается и у Луки; но это — не одно и то же, на что указывает и самое расположение притчей». Притча у Луки произнесена была в доме фарисея (XIV:1), у Матфея — в храме (XXI:23). Брачный пир называется различно (Мф gamoV; Лука — deipnon). По Матфею, гости приглашаются царем, по Луке — «некоторым человеком». Притча у Луки сказана была Христом раньше, когда фарисеи еще не выражали такой ненависти, какая обнаружена была ими в последние дни земной жизни Христа. Поэтому в притче у Луки действия хозяина, призывавшего гостей, вообще мягче, и он не посылает своих войск, чтобы истребить убийц и сжечь их город (Мф XXII:7). — Слово «им» как в русском, так и в греческом, неопределенно. Можно разуметь здесь и врагов Христа, и вообще слушавший Его народ.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And Jesus answered and spake unto them again by parables, and said, 2 The kingdom of heaven is like unto a certain king, which made a marriage for his son, 3 And sent forth his servants to call them that were bidden to the wedding: and they would not come. 4 Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. 5 But they made light of it, and went their ways, one to his farm, another to his merchandise: 6 And the remnant took his servants, and entreated them spitefully, and slew them. 7 But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. 8 Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. 9 Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. 10 So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. 11 And when the king came in to see the guests, he saw there a man which had not on a wedding garment: 12 And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. 13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. 14 For many are called, but few are chosen.

We have here the parable of the guests invited to the wedding-feast. In this it is said (v. 1), Jesus answered, not to what his opposers said (for they were put to silence), but to what they thought, when they were wishing for an opportunity to lay hands on him, ch. xxi. 46. Note, Christ knows how to answer men's thoughts, for he is a Discerner of them. Or, He answered, that is, he continued his discourse to the same purport; for this parable represents the gospel offer, and the entertainment it meets with, as the former, but under another similitude. The parable of the vineyard represents the sin of the rulers that persecuted the prophets; it shows also the sin of the people, who generally neglected the message, while their great ones were persecuting the messengers.

I. Gospel preparations are here represented by a feast which a king made at the marriage of his son; such is the kingdom of heaven, such the provision made for precious souls, in and by the new covenant. The King is God, a great King, King of kings. Now,

1. Here is a marriage made for his son, Christ is the Bridegroom, the church is the bride; the gospel-day is the day of his espousals, Cant. iii. 11. Behold by faith the church of the first-born, that are written in heaven, and were given to Christ by him whose they were; and in them you see the bride, the Lamb's wife, Rev. xxi. 9. The gospel covenant is a marriage covenant betwixt Christ and believers, and it is a marriage of God's making. This branch of the similitude is only mentioned, and not prosecuted here.

2. Here is a dinner prepared for this marriage, v. 4. All the privileges of church-membership, and all the blessings of the new covenant, pardon of sin, the favour of God, peace of conscience, the promises of the gospel, and all the riches contained in them, access to the throne of grace, the comforts of the Spirit, and a well-grounded hope of eternal life. These are the preparations for this feast, a heaven upon earth now, and a heaven in heaven shortly. God has prepared it in his counsel, in his covenant. It is a dinner, denoting present privileges in the midst of our day, beside the supper at night in glory.

(1.) It is a feast. Gospel preparations were prophesied of as a feast (Isa. xxv. 6), a feast of fat things, and were typified by the many festivals of the ceremonial law (1 Cor. v. 8); Let us keep the feast. A feast is a good day (Esth. vii. 17); so is the gospel; it is a continual feast. Oxen and fatlings are killed for this feast; no niceties, but substantial food; enough, and enough of the best. The day of a feast is a day of slaughter, or sacrifice, Jam. v. 5. Gospel preparations are all founded in the death of Christ, his sacrifice of himself. A feast was made for love, it is a reconciliation feast, a token of God's goodwill toward men. It was made for laughter (Eccl. x. 19), it is a rejoicing feast. It was made for fulness; the design of the gospel was to fill every hungry soul with good things. It was made for fellowship, to maintain an intercourse between heaven and earth. We are sent for to the banquet of wine, that we may tell what is our petition, and what is our request.

(2.) It is a wedding feast. Wedding feasts are usually rich, free, and joyful. The first miracle Christ wrought, was, to make plentiful provision for a wedding feast (John ii. 7); and surely then he will not be wanting in provision for his own wedding feast, when the marriage of the Lamb is come, and the bride hath made herself ready, a victorious triumphant feast, Rev. xix. 7, 17, 18.

(3.) It is a royal wedding feast; it is the feast of a king (1 Sam. xxv. 36), at the marriage, not of a servant, but of a son; and then, if ever, he will, like Ahasuerus, show the riches of his glorious kingdom, Esth. i. 4. The provision made for believers in the covenant of grace, is not such as worthless worms, like us, had any reason to expect, but such as it becomes the King of glory to give. He gives like himself; for he gives himself to be to them El shaddai--a God that is enough, a feast indeed for a soul.

II. Gospel calls and offers are represented by an invitation to this feast. Those that make a feast will have guests to grace the feast with. God's guests are the children of men. Lord, what is man, that he should be thus dignified! The guests that were first invited were the Jews; wherever the gospel is preached, this invitation is given; ministers are the servants that are sent to invite, Prov. ix. 4, 5.

Now, 1. The guests are called, bidden to the wedding. All that are within hearing of the joyful sound of the gospel, to them is the word of this invitation sent. The servants that bring the invitation do not set down their names in a paper; there is no occasion for that, since none are excluded but those that exclude themselves. Those that are bidden to the dinner are bidden to the wedding; for all that partake of gospel privileges are to give a due and respectful attendance on the Lord Jesus, as the faithful friends and humble servants of the Bridegroom. They are bidden to the wedding, that they may go forth to meet the bridegroom; for it is the Father's will that all men should honour the Son.

2. The guests are called upon; for in the gospel there are not only gracious proposals made, but gracious persuasives. We persuade men, we beseech them in Christ's stead, 2 Cor. v. 11, 20. See how much Christ's heart is set upon the happiness of poor souls! He not only provides for them, in consideration of their want, but sends to them, in consideration of their weakness and forgetfulness. When the invited guests were slack in coming, the king sent forth other servants, v. 4. When the prophets of the Old Testament prevailed not, nor John the Baptist, nor Christ himself, who told them the entertainment was almost ready (the kingdom of God was at hand), the apostles and ministers of the gospel were sent after Christ's resurrection, to tell them it was come, it was quite ready; and to persuade them to accept the offer. One would think it had been enough to give men an intimation that they had leave to come, and should be welcome; that, during the solemnity of the wedding, the king kept open house; but, because the natural man discerns not, and therefore desires not, the things of the Spirit of God, we are pressed to accept the call by the most powerful inducements, drawn with the cords of a man, and all the bonds of love. If the repetition of the call will move us, Behold, the Spirit saith, Come; and the bride saith, Come; let him that heareth say, Come; let him that is athirst come, Rev. xxii. 17. If the reason of the call will work upon us, Behold, the dinner is prepared, the oxen and fatlings are killed, and all things are ready; the Father is ready to accept of us, the Son to intercede for us, the Spirit to sanctify us; pardon is ready; peace is ready, comfort is ready; the promises are ready, as wells of living water for supply; ordinances are ready, as golden pipes for conveyance; angels are ready to attend us, creatures are ready to be in league with us, providences are ready to work for our good, and heaven, at last, is ready to receive us; it is a kingdom prepared, ready to be revealed in the last time. Is all this ready; and shall we be unready? Is all this preparation made for us; and is there any room to doubt of our welcome, if we come in a right manner? Come, therefore, O come to the marriage; we beseech you, receive not all this grace of God in vain, 2 Cor. vi. 1.

III. The cold treatment which the gospel of Christ often meets with among the children of men, represented by the cold treatment that this message met with and the hot treatment that the messengers met with, in both which the king himself and the royal bridegroom are affronted. This reflects primarily upon the Jews, who rejected the counsel of God against themselves; but it looks further, to the contempt that would, by many in all ages, be put upon, and the opposition that would be given to, the gospel of Christ.

1. The message was basely slighted (v. 3); They would not come. Note, The reason why sinners come not to Christ and salvation by him is, not because they cannot, but because they will not (John v. 40); Ye will not come to me. This will aggravate the misery of sinners, that they might have had happiness for the coming for, but it was their own act and deed to refuse it. I would, and ye would not. But this was not all (v. 5); they made light of it; they thought it not worth coming for; thought the messengers made more ado than needs; let them magnify the preparations ever so much, they could feast as well at home. Note, Making light of Christ, and of the great salvation wrought out by him, is the damning sin of the world. Amelesantes--They were careless. Note, Multitudes perish eternally through mere carelessness, who have not any direct aversion, but a prevailing indifference, to the matters of their souls, and an unconcernedness about them.

And the reason why they made light of the marriage feast was, because they had other things that they minded more, and had more mind to; they went their ways, one to his farm, and another to his merchandise. Note, The business and profit of worldly employments prove to many a great hindrance in closing with Christ: none turn their back on the feast, but with some plausible excuse or other, Luke xiv. 18. The country people have their farms to look after, about which there is always something or other to do; the town's people must tend their shops, and be constant upon the exchange; they must buy, and sell, and get gain. It is true, that both farmers and merchants must be diligent in their business but not so as to keep them from making religion their main business. Licitis perimus omnes--These lawful things undo us, when they are unlawfully managed, when we are so careful and troubled about many things as to neglect the one thing needful. Observe, Both the city and the country have their temptations, the merchandise in the one, and the farms in the other; so that, whatever we have of the world in our hands, our care must be to keep it out of our hearts, lest it come between us and Christ.

2. The messengers were basely abused; The remnant, or the rest of them, that is, those who did not go the farms, or merchandise, were neither husbandmen nor tradesmen, but ecclesiastics, the scribes, and Pharisees, and chief priests; these were the persecutors, these took the servants, and treated them spitefully, and slew them. This, in the parable, is unaccountable, never any could be so rude and barbarous as this, to servants that came to invite them to a feast; but, in the application of the parable, it was matter of fact; they whose feet should have been beautiful, because they brought the glad tidings of the solemn feasts (Nahum i. 15), were treated as the offscouring of all things, 1 Cor. iv. 13. The prophets and John the Baptist had been thus abused already, and the apostles and ministers of Christ must count upon the same. The Jews were, either directly or indirectly, agents in most of the persecutions of the first preachers of the gospel; witness the history of the Acts, that is, the sufferings of the apostles.

IV. The utter ruin that was coming upon the Jewish church and nation is here represented by the revenge which the king, in wrath, took on these insolent recusants (v. 7); He was wroth. The Jews, who had been the people of God's love and blessing, by rejecting the gospel became the generation of his wrath and curse. Wrath came upon them to the uttermost, 1 Thess. ii. 16. Now observe here,

1. What was the crying sin that brought the ruin; it was their being murderers. He does not say, he destroyed those despisers of his call, but those murderers of his servants; as if God were more jealous for the lives of his ministers than for the honour of his gospel; he that toucheth them, toucheth the apple of his eye. Note, Persecution of Christ's faithful ministers fills the measure of guilt more than any thing. Filling Jerusalem with innocent blood was that sin of Manasseh which the Lord would not pardon, 2 Kings xxiv. 4.

2. What was the ruin itself, that was coming; He sent forth his armies. The Roman armies were his armies, of his raising, of his sending against the people of his wrath; and he gave them a charge to tread them down, Isa. x. 6. God is the Lord of men's host, and makes what use he pleases of them, to serve his own purposes, though they mean not so, neither doth their heart think so, Isa. x. 7. See Mic. iv. 11, 12. His armies destroyed those murderers, and burnt up their city. This points out very plainly the destruction of the Jews, and the burning of Jerusalem, by the Romans, forty years after this. No age ever saw a greater desolation than that, nor more of the direful effects of fire and sword. Though Jerusalem had been a holy city, the city that God had chosen, to put his name there, beautiful for situation, the joy of the whole earth; yet that city being now become a harlot, righteousness being no longer lodged in it, but murderers, the worst of murderers (as the prophet speaks, Isa. i. 21), judgment came upon it, and ruin without remedy; and it is set forth for an example to all that should oppose Christ and his gospel. It was the Lord's doing, to avenge the quarrel of his covenant.

V. The replenishing of the church again, by the bringing in of the Gentiles, is here represented by the furnishing of the feast with guests out of the high-ways, v. 8-10.

Here is, 1. The complaint of the master of the feast concerning those that were first bidden (v. 8), The wedding is ready, the covenant of grace ready to be sealed, a church ready to be founded; but they which were bidden, that is, the Jews, to whom pertained the covenant and the promises, by which they were of old invited to the feast of fat things, they were not worthy, they were utterly unworthy, and, by their contempt of Christ, had forfeited all the privileges they were invited to. Note, It is not owing to God, that sinners perish, but to themselves. Thus, when Israel of old was within sight of Canaan, the land of promise was ready, the milk and honey ready, but their unbelief and murmuring, and contempt of that pleasant land, shut them out, and their carcases were left to perish in the wilderness; and these things happened to them for ensamples. See 1 Cor. x. 11; Heb. iii. 16-iv. 1.

2. The commission he gave to the servants, to invite other guests. The inhabitants of the city (v. 7) had refused; Go into the high-ways then; into the way of the Gentiles, which at first they were to decline, ch. x. 5. Thus by the fall of the Jews salvation is come to the Gentiles, Rom. xi. 11, 12; Eph. iii. 8. Note, Christ will have a kingdom in the world, though many reject the grace, and resist the power, of that kingdom. Though Israel be not gathered, he will be glorious. The offer of Christ and salvation to the Gentiles was, (1.) Unlooked for and unexpected; such a surprise as it would be to wayfaring men upon the road to be met with an invitation to a wedding feast. The Jews had notice of the gospel, long before, and expected the Messiah and his kingdom; but to the Gentiles it was all new, what they had never heard of before (Acts xvii. 19, 20), and, consequently, what they could not conceive of as belonging to them. See Isa. lxv. 1, 2. (2.) It was universal and undistinguishing; Go, and bid as many as you find. The highways are public places, and there Wisdom cries, Prov. i. 20. "Ask them that go by the way, ask any body (Job xxi. 29), high and low, rich and poor, bond and free, young and old, Jew and Gentile; tell them all, that they shall be welcome to gospel-privileges upon gospel-terms; whoever will, let him come, without exception."

3. The success of this second invitation; if some will not come, others will (v. 10); They gathered together all, as many as they found. The servants obeyed their orders. Jonah was sent into the high-ways, but was so tender of the honour of his country, that he avoided the errand; but Christ's apostles, though Jews, preferred the service of Christ before their respect to their nation; and St. Paul, though sorrowing for the Jews, yet magnifies his office as the apostle of Gentiles. They gathered together all. The design of the gospel is, (1.) To gather souls together; not the nation of the Jews only, but all the children of God who were scattered abroad (John xi. 52), the other sheep that were not of that fold, John x. 16. They were gathered into one body, one family, one corporation. (2.) To gather them together to the wedding-feast, to pay their respect to Christ, and to partake of the privileges of the new covenant. Where the dole is, there will the poor be gathered together.

Now the guests that were gathered were, [1.] A multitude, all, as many as they found; so many, that the guest-chamber was filled. The sealed ones of the Jews were numbered, but those of other nations were without number, a very great multitude, Rev. vii. 9. See Isa. lx. 4, 8. [2.] A mixed multitude, both bad and good; some that before their conversion were sober and well-inclined, as the devout Greeks (Acts xvii. 4) and Cornelius; others that had run to an excess of riot, as the Corinthians (1 Cor. vi. 11); Such were some of you; or, some that after their conversion proved bad, that turned not to the Lord with all their heart, but feignedly; others that were upright and sincere, and proved of the right class. Ministers, in casting the net of the gospel, enclose both good fish and bad; but the Lord knows them that are his.

VI. The case of hypocrites, who are in the church, but not of it, who have a name to live, but are not alive indeed, is represented by the guest that had not on a wedding garment; one of the bad that were gathered in. Those come short of salvation by Christ, not only who refuse to take upon them the profession of religion, but who are not sound at heart in that profession. Concerning this hypocrite observe,

1. His discovery, how he was found out, v. 11.

(1.) The king came in to see the guests, to bid those welcome who came prepared, and to turn those out who came otherwise. Note, The God of heaven takes particular notice of those who profess religion, and have a place and name in the visible church. Our Lord Jesus walks among the golden candlesticks and therefore knows their works. See Rev. ii. 1, 2; Cant. vii. 12. Let this be a warning to us against hypocrisy, that disguises will shortly be stripped off, and every man will appear in his own colours; and an encouragement to us in our sincerity, that God is a witness to it.

Observe, This hypocrite was never discovered to be without a wedding garment, till the king himself came in to see the guests. Note, It is God's prerogative to know who are sound at heart in their profession, and who are not. We may be deceived in men, either one way or other; but He cannot. The day of judgment will be the great discovering day, when all the guests will be presented to the King: then he will separate between the precious and the vile (ch. xxv. 32), the secrets of all hearts will then be made manifest, and we shall infallibly discern between the righteous and the wicked, which now it is not easy to do. It concerns all the guests, to prepare for the scrutiny, and to consider how they will pass the piercing eye of the heart-searching God.

(2.) As soon as he came in, he presently espied the hypocrite; He saw there a man which had not on a wedding garment; though but one, he soon had his eye upon him; there is no hope of being hid in a crowd from the arrests of divine justice; he had not on a wedding garment; he was not dressed as became a nuptial solemnity; he had not his best clothes on. Note, Many come to the wedding feast without a wedding garment. If the gospel be the wedding feast, then the wedding garment is a frame of heart, and a course of life agreeable to the gospel and our profession of it, worthy of the vocation wherewith we are called (Eph. iv. 1), as becomes the gospel of Christ, Phil. i. 27. The righteousness of saints, their real holiness and sanctification, and Christ, made Righteousness to them, is the clean linen, Rev. xix. 8. This man was not naked, or in rags; some raiment he had, but not a wedding garment. Those, and those only, who put on the Lord Jesus, that have a Christian temper of mind, and are adorned with Christian graces, who live by faith in Christ, and to whom he is all in all, have the wedding garment.

2. His trial (v. 12); and here we may observe,

(1.) How he was arraigned (v. 12); Friend, how camest thou in hither, not having a wedding garment? A startling question to one that was priding himself in the place he securely possessed at the feast. Friend! That was a cutting word; a seeming friend, a pretended friend, a friend in profession, under manifold ties and obligations to be a friend. Note, There are many in the church who are false friends to Jesus Christ, who say that they love him while their hearts are not with him. How camest thou in hither? He does not chide the servants for letting him in (the wedding garment is an inward thing, ministers must go according to that which falls within their cognizance); but he checks his presumption in crowding in, when he knew that his heart was not upright; "How durst thou claim a share in gospel benefits, when thou hadst no regard to gospel rules? What has thou to do to declare my statutes?" Ps. l. 16, 17. Such are spots in the feast, dishonour the bridegroom, affront the company, and disgrace themselves; and therefore, How camest thou in hither? Note, The day is coming, when hypocrites will be called to an account for all their presumptuous intrusion into gospel ordinances, and usurpation of gospel privileges. Who hath required this at your hand? Isa. i. 12. Despised sabbaths and abused sacraments must be reckoned for, and judgment taken out upon an action of waste against all those who received the grace of God in vain. "How camest thou to the Lord's table, at such a time, unhumbled and unsanctified? What brought thee to sit before God's prophets, as his people do, when thy heart went after thy covetousness? How camest thou in? Not by the door, but some other way, as a thief and a robber. It was a tortuous entry, a possession without colour of a title." Note, It is good for those that have a place in the church, often to put it to themselves, "How came I in hither? Have I a wedding-garment?" If we would thus judge ourselves, we should not be judged.

(2.) How he was convicted; he was speechless: ephimothe--he was muzzled (so the word is used, 1 Cor. ix. 9); the man stood mute, upon his arraignment, being convicted and condemned by his own conscience. They who live within the church, and die without Christ, will not have one word to say for themselves in the judgment of the great day, they will be without excuse; should they plead, We have eaten and drunk in thy presence, as they do, Luke xiii. 26, that is to plead guilty; for the crime they are charged with, is thrusting themselves into the presence of Christ, and to his table, before they were called. They who never heard a word of this wedding feast will have more to say for themselves; their sin will be more excusable, and their condemnation more tolerable, than theirs who came to the feast without the wedding garment, and so sin against the clearest light and dearest love.

3. His sentence (v. 13); Bind him hand and foot, &c.

(1.) He is ordered to be pinioned, as condemned malefactors are, to be manacled and shackled. Those that will not work and walk as they should, may expect to be bound hand and foot. There is a binding in this world by the servants, the ministers, whose suspending of persons that walk disorderly, to the scandal of religion, is called binding of them, ch. xviii. 18. "Bind them up from partaking of special ordinances, and the peculiar privileges of their church-membership; bind them over to the righteous judgment of god." In the day of judgment, hypocrites will be bound; the angels shall bind up these tares in bundles for the fire, ch. xiii. 41. Damned sinners are bound hand and foot by an irreversible sentence; this signifies the same with the fixing of the great gulf; they can neither resist nor outrun their punishment.

(2.) He is ordered to be carried off from the wedding feast; Take him away. When the wickedness of hypocrites appears, they are to be taken away from the communion of the faithful, to be cut of as withered branches. This bespeaks the punishment of loss in the other world; they shall be taken away from the king, from the kingdom, from the wedding feast, Depart from me, ye cursed. It will aggravate their misery, that (like the unbelieving lord, 2 Kings vii. 2), they shall see all this plenty with their eyes, but shall not taste of it. Note, Those that walk unworthy of their Christianity, forfeit all the happiness they presumptuously laid claim to, and complimented themselves with a groundless expectation of.

(3.) He is ordered into a doleful dungeon; Cast him into utter darkness. Our Saviour here insensibly slides out of this parable into that which it intimates--the damnation of hypocrites in the other world. Hell is utter darkness, it is darkness out of heaven, the land of light; or it is extreme darkness, darkness to the last degree, without the least ray or spark of light, or hope of it, like that of Egypt; darkness which might be felt; the blackness of darkness, as darkness itself, Job x. 22. Note, Hypocrites go by the light of the gospel itself down to utter darkness; and hell will be hell indeed to such, a condemnation more intolerable; there shall be weeping, and gnashing of teeth. This our Saviour often uses as part of the description of hell-torments, which are hereby represented, not so much by the misery itself, as by the resentment sinners will have of it; there shall be weeping, an expression of great sorrow and anguish; not a gush of tears, which gives present ease, but constant weeping, which is constant torment; and the gnashing of teeth is an expression of the greatest rage and indignation; they will be like a wild bull in a net, full of the fury of the Lord, Isa. li. 20; viii. 21, 22. Let us therefore hear and fear.

Lastly, The parable is concluded with that remarkable saying which we had before (ch. xx. 16), Many are called, but few are chosen, v. 14. Of the many that are called to the wedding feast, if you set aside all those as unchosen that make light of it, and avowedly prefer other things before it; if then you set aside all that make a profession of religion, but the temper of whose spirits and the tenour of whose conversation are a constant contradiction to it; if you set aside all the profane, and all the hypocritical, you will find that they are few, very few, that are chosen; many called to the wedding feast, but few chosen to the wedding garment, that is, to salvation, by sanctification of the Spirit. This is the strait gate, and narrow way, which few find.
Albert Barnes: Notes on the Bible - 1834
22:1: And Jesus answered and spake unto them again in parables - See the notes at Mat 13:3. That is, he answered or made reply to the Pharisees, who had been enraged at him for what he had already spoken to them, Mat 21:45-46. He made a still further statement, to show how the gospel would be received and treated by them. The real answer here, as is frequently the case in the New Testament, refers to what was passing in the mind, or to the conduct of those who were addressed, not to what they said.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:1: Mat 9:15-17, Mat 12:43-45, Mat 13:3-11, Mat 20:1-16, Mat 21:28-46; Mar 4:33, Mar 4:34; Luk 8:10; Luk 14:16
Geneva 1599
22:1 And (1) Jesus answered and spake unto them again by parables, and said,
(1) Not all of the whole company of those that are called by the voice of the gospel are the true Church before God: for the most part of them would rather follow the conveniences of this life: and some persecute very cruelly those that call them: but they are the true Church who obey when they are called, such as for the most part are those whom the world despises.
John Gill
22:1 And Jesus answered and spake unto them again,.... Not to the multitude only, but to the chief priests, elders, Scribes, and Pharisees: for though Mark seems to intimate, that upon the delivery of the last parable of the vineyard, they left him, and went their way; yet since he does not relate the following parable, they might not leave him until they had heard that, which is spoken with much the same design as the former, and might increase their resentment the more: or if the chief priests and elders did go away, the Pharisees remained behind, as is clear from Mt 22:15 to whom he spake
by parables, similitudes, and comparisons, taken from earthly things, and against whom he directed the following one;
and said, as hereafter related.
John Wesley
22:1 Jesus answering, spake - That is, spake with reference to what had just past.
22:222:2: Նմանեցաւ արքայութիւն երկնից՝ ա՛ռն թագաւորի, որ արա՛ր հարսանիս որդւոյ իւրում[401]։ [401] Ոմանք. Արքայութիւնն երկնից։
2 «Երկընքի արքայութիւնը նմանուեց մի թագաւորի, որ իր որդու համար հարսանիք արեց
2 «Երկնքի թագաւորութիւնը թագաւոր մարդու մը կը նմանի, որ իր որդիին հարսանիք ըրաւ եւ իր ծառաները ղրկեց կանչելու իր որդիին հարսանիքին հրաւիրուածները։
Նմանեցաւ արքայութիւն երկնից առն թագաւորի որ արար հարսանիս որդւոյ իւրում:

22:2: Նմանեցաւ արքայութիւն երկնից՝ ա՛ռն թագաւորի, որ արա՛ր հարսանիս որդւոյ իւրում[401]։
[401] Ոմանք. Արքայութիւնն երկնից։
2 «Երկընքի արքայութիւնը նմանուեց մի թագաւորի, որ իր որդու համար հարսանիք արեց
2 «Երկնքի թագաւորութիւնը թագաւոր մարդու մը կը նմանի, որ իր որդիին հարսանիք ըրաւ եւ իր ծառաները ղրկեց կանչելու իր որդիին հարսանիքին հրաւիրուածները։
zohrab-1805▾ eastern-1994▾ western am▾
22:22: Царство Небесное подобно человеку царю, который сделал брачный пир для сына своего
22:2  ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ, ὅστις ἐποίησεν γάμους τῶ υἱῶ αὐτοῦ.
22:2. 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) ὅστις (which-a-one) ἐποίησεν (it-did-unto) γάμους (to-marriages) τῷ (unto-the-one) υἱῷ (unto-a-son) αὐτοῦ. (of-it)
22:2. simile factum est regnum caelorum homini regi qui fecit nuptias filio suoThe kingdom of heaven is likened to a king who made a marriage for his son.
2. The kingdom of heaven is likened unto a certain king, which made a marriage feast for his son,
22:2. “The kingdom of heaven is like a man who was king, who celebrated a wedding for his son.
22:2. The kingdom of heaven is like unto a certain king, which made a marriage for his son,
The kingdom of heaven is like unto a certain king, which made a marriage for his son:

2: Царство Небесное подобно человеку царю, который сделал брачный пир для сына своего
22:2  ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ, ὅστις ἐποίησεν γάμους τῶ υἱῶ αὐτοῦ.
22:2. simile factum est regnum caelorum homini regi qui fecit nuptias filio suo
The kingdom of heaven is likened to a king who made a marriage for his son.
22:2. “The kingdom of heaven is like a man who was king, who celebrated a wedding for his son.
22:2. The kingdom of heaven is like unto a certain king, which made a marriage for his son,
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
2 В древних толкованиях притчи у отцов и церковных писателей находим, во-первых, обилие общих мест, а во-вторых, аллегорических мнений, и это понятно, потому что с первых же стихов притчи видно, что в ней говорится о духовных предметах. Древние толкователи ставят ее в ближайшую связь с притчей о злых виноградарях. «Видишь ли, — говорит Златоуст, — какое различие между сыном и рабами представляется как в предыдущей притче, так и в этой? Видишь ли великое сходство и вместе великое различие той и другой притчи? И эта притча показывает долготерпение Божие и великое Его попечение, а также и нечестие и неблагодарность иудеев. Впрочем, эта притча заключает в себе больше первой: она предвозвещает отпадение иудеев и призвание язычников и, кроме того, показывает правильный образ жизни, и то, какая казнь ожидает беспечных». Феофилакт говорит, что здесь «жених — Христос; невестой же является и церковь, и всякая душа».
Adam Clarke: Commentary on the Bible - 1831
22:2: The kingdom of heaven - In Bereshith Rabba, sect. 62. fol. 60, there is a parable very similar to this, and another still more so in Sohar. Levit. fol. 40. But these rabbinical parables are vastly ennobled by passing through the hands of our Lord. It appears from Luke, Luk 14:15; etc., that it was at an entertainment that this parable was originally spoken. It was a constant practice of our Lord to take the subjects of his discourses from the persons present, or from the circumstances of times, persons, and places. See Mat 16:6; Joh 4:7-10; Joh 6:26, Joh 6:27; Joh 7:37. A preacher that can do so can never be at a loss for text or sermon.
A marriage for his son - A marriage feast, so the word γαμους properly means. Or a feast of inauguration, when his son was put in possession of the government, and thus he and his new subjects became married together. See Kg1 1:5-9, Kg1 1:19, Kg1 1:25, etc., where such a feast is mentioned.
From this parable it appears plain,
1. That the King means the great God.
2. His Son, the Lord Jesus.
3. The Marriage, his incarnation, or espousing human nature, by taking it into union with himself.
4. The Marriage Feast, the economy of the Gospel, during which men are invited to partake of the blessings purchased by, and consequent on, the incarnation and death of our blessed Lord.
5. By those who Had Been bidden, or invited, Mat 22:3, are meant the Jews in general, who had this union of Christ with human nature, and his sacrifice for sin, pointed out by various rites, ceremonies, and sacrifices under the law; and who, by all the prophets, had been constantly invited to believe in and receive the promised Messiah.
6. By the Servants, we are to understand the first preachers of the Gospel, proclaiming salvation to the Jews. John the Baptist and the seventy disciples (Luk 10:1), may be here particularly intended.
7. By the Other Servants, Mat 22:4, the apostles seem to be meant, who, though they were to preach the Gospel to the whole world, yet were to begin at Jerusalem (Luk 24:47) with the first offers of mercy.
8. By their making light of it, etc., Mat 22:5, is pointed out their neglect of this salvation, and their preferring secular enjoyments, etc., to the kingdom of Christ.
9. By injuriously using some, and slaying others, of his servants, Mat 22:6, is pointed out the persecution raised against the apostles by the Jews, in which some of them were martyred.
10. By sending forth his troops, Mat 22:7, is meant the commission given to the Romans against Judea; and, burning up their city, the total destruction of Jerusalem by Titus, the son of Vespasian, which happened about forty-one years after.
On this parable it is necessary to remark,
1. That man was made at first in union with God.
2. That sin entered in, and separated between God and man.
3. That as there can be no holiness but in union with God, and no heaven without holiness, therefore he provided a way to reconcile and reunite man to himself.
4. This was effected by Christ's uniting himself to human nature, and giving his Spirit to those who believe.
5. That as the marriage union is the closest, the most intimate, solemn, and excellent, of all the connections formed among mortals, and that they who are thus united in the Lord are one flesh; so that mystical union which is formed between God and the soul through Jesus Christ, by the Eternal Spirit, is the closest, most intimate, solemn, and excellent, that can be conceived; for he who is thus joined unto the Lord is one spirit.
6. This contract is made freely: no man can be forced to it, for it is a union of will to will, heart to heart; and it is by willing and consenting that we come unto God through his Son.
7. That if this marriage do not take place here, an eternal separation from God, and from the glory of his power, shall be the fearful consequence.
8. That there are three states in which men run the risk of living without God and losing their souls.
1st. That of a soft, idle, voluptuous life, wherein a man thinks of nothing but quietly to enjoy life, conveniences, riches, private pleasures, and public diversions. They made light of it.
2dly. That of a man wholly taken up with agricultural or commercial employments, in which the love of riches, and application to the means of acquiring them, generally stifle all thoughts of salvation. One went to his own field, and another to his traffic.
3dly. That of a man who is openly unjust, violent, and outrageously wicked, who is a sinner by profession, and not only neglects his salvation, but injuriously treats all those who bring him the Gospel of reconciliation. Seizing his servants, they treated them injuriously, etc.
Albert Barnes: Notes on the Bible - 1834
22:2: The kingdom of heaven - See the notes at Mat 3:2. The idea here is, "God deals with man in his kingdom, or in regard to the dispensation of the gospel, as a certain king did," etc. This parable refers, undoubtedly, to the rejection of the Jews and to the calling of the Gentiles. The gospel, with all its privileges, was offered to the Jewish people; but through their wickedness and pride they rejected it, and all its blessings were offered to the Gentiles and accepted. This is the general truth. Many circumstances are thrown in to fill out the narrative which cannot be particularly explained.
A marriage for his son - Rather a "marriage-feast," or a feast on the occasion of the marriage of his son. The king here doubtless represents God providing for the salvation of the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:2: kingdom: Mat 13:24, Mat 13:31-33, Mat 13:44-47, Mat 25:1, Mat 25:14
which: Mat 25:1-13; Psa 45:10-16; Joh 3:29, Joh 3:30; Co2 11:2; Eph 5:24-32; Rev 19:7-9
John Gill
22:2 The kingdom of heaven is like unto a certain king,.... The Gospel dispensation which had now taken place, the methods of divine grace in it, and the behaviour of men under it, may be fitly illustrated by the following simile, or parable; the design of which is to express the great love of God the Father, who is represented by this
certain king, in espousing any of the children of men to his own son: as, that he a king, who is the King of kings, and Lord of Lords, should concern himself in this manner; and especially, that he should espouse such mean and unworthy creatures to his own, his only, and beloved son, his equal, and his heir: also, the view of it is to set forth the plenteous provisions of grace made under the Gospel dispensation in the word and ordinances; the great neglect and contempt of these by the Jews, who were externally called unto them; the wrath of God upon them for their abuse of them, and ill usage of his servants; the calling of the vilest among them, or of the Gentiles, and how far persons may go in a profession of religion without the wedding garment, and at last be lost:
which made a marriage for his son: which may be understood either of contracting and bringing him into a marriage relation, or of making a marriage feast on that account: in the former sense, the persons concerned are the Father, the bridegroom, and the bride: the parties contracted are the Son of God and sinful creatures. The bridegroom is no other than the only begotten of God the Father, his only Son and heir, the Maker and Governor of the universe, who has all the, perfections of the Deity, and fulness of the Godhead in him; and, as mediator, has all accomplishments and, excellencies; he has all the riches of grace and glory; all the treasures of wisdom and knowledge; all loveliness, beauty, and amiableness in his person, and everything to recommend him as the chiefest among ten thousand: on the other hand, the bride is the church, which consists of a set of persons chosen by God, in Christ, before the foundation of the world; who were considered as sinless creatures, and viewed as such when first betrothed to Christ in the everlasting covenant: but for the further demonstration of his love to them, were suffered to fall in Adam, with the rest of mankind, and to be scattered abroad; when they lost the image of God, came short of his glory, passed under a sentence of condemnation, became liable to the curse of the law, and eternal death; were defiled and polluted in their nature, and in their estate became bankrupts and beggars; and yet this hindered not the consummation of the marriage between Christ and them. The person that contracted this relation between them, is the Father of Christ, who chose them for him to be his spouse and bride; brought and presented them to him, as he did Eve to Adam before the fall; and gave them to him, and made them one body and flesh with him, in the everlasting covenant; and draws them, and brings them to him by his powerful grace, in the effectual calling; there was a secret betrothing of all these persons to him in eternity, at his own request, and the full consent of his Father, who had the disposal of them; there is an open espousal of them, as particular persons, at conversion; and there will be a more public and general consummate marriage of them, at the last day, when they are all called by grace, and brought home: moreover, this may be understood of the marriage feast which the Father makes on this extraordinary account. So the Syriac version renders the word by "a feast"; and in this sense is it used by the Septuagint in Gen 29:22 by which is meant, not the latter day glory, or marriage feast of the Lamb, to which only saints will be invited, and partake of; nor the ultimate glory, when all the elect shall go with Christ into the marriage chamber, and spend an eternity in endless and unspeakable felicity with him; nor the spiritual blessings of grace enjoyed by believers now; but the external ministry of the word and ordinances, which are a feast of fat things, a rich entertainment, the particulars of which are after given; which many are invited to, who never partake thereof, and others do, and yet destitute of the grace of God; for both good and bad were guests at this feast. The allusion is to the custom of the Jews, and of other nations, in making feasts and grand entertainments at such times. The Jews used to make feasts both at espousals, and at marriage: hence we (g) read of , "a feast of espousals", and of "a marriage feast": the reference here is to the latter; and which used to be made at the charge of the father: for so runs one of their canons (h):
"a father marries his son, , "and makes a feast for him", and the expense is the father's &c.''
(g) T. Bab. Yebamot, fol. 43. 1, 2. (h) Maimon. Hilch. Nechalot, c. 9. sect. 13. Vid. Misn. Sheviith, c. 7. sect. 4. & Juchasin, fol. 88. 1.
John Wesley
22:2 A king, who made a marriage feast for his son - So did God, when he brought his first - begotten into the world.
Robert Jamieson, A. R. Fausset and David Brown
22:2 PARABLE OF THE MARRIAGE OF THE KING'S SON. (Mt 22:1-14)
The kingdom of heaven is like unto a certain king, which made a marriage for his son--"In this parable," as TRENCH admirably remarks, "we see how the Lord is revealing Himself in ever clearer light as the central Person of the kingdom, giving here a far plainer hint than in the last parable of the nobility of His descent. There He was indeed the Son, the only and beloved one (Mk 12:6), of the Householder; but here His race is royal, and He appears as Himself at once the King and the King's Son (Ps 72:1). The last was a parable of the Old Testament history; and Christ is rather the last and greatest of the line of its prophets and teachers than the founder of a new kingdom. In that, God appears demanding something from men; in this, a parable of grace, God appears more as giving something to them. Thus, as often, the two complete each other: this taking up the matter where the other left it." The "marriage" of Jehovah to His people Israel was familiar to Jewish ears; and in Psa. 45:1-17 this marriage is seen consummated in the Person of Messiah "THE KING," Himself addressed as "GOD" and yet as anointed by "HIS GOD" with the oil of gladness above His fellows. These apparent contradictions (see on Lk 20:41-44) are resolved in this parable; and Jesus, in claiming to be this King's Son, serves Himself Heir to all that the prophets and sweet singers of Israel held forth as to Jehovah' s ineffably near and endearing union to His people. But observe carefully, that THE BRIDE does not come into view in this parable; its design being to teach certain truths under the figure of guests at a wedding feast, and the want of a wedding garment, which would not have harmonized with the introduction of the Bride.
22:322:3: Եւ առաքեաց զծառայս իւր կոչե՛լ զհրաւիրեալսն ՚ի հարսանիս. եւ ո՛չ կամեցան գալ։
3 Եւ ուղարկեց իր ծառաներին՝ հրաւիրուածներին հարսանիքի կանչելու. ու նրանք չուզեցին գալ
3 Անոնք չուզեցին գալ։
Եւ առաքեաց զծառայս իւր կոչել զհրաւիրեալսն ի հարսանիս, եւ ոչ կամեցան գալ:

22:3: Եւ առաքեաց զծառայս իւր կոչե՛լ զհրաւիրեալսն ՚ի հարսանիս. եւ ո՛չ կամեցան գալ։
3 Եւ ուղարկեց իր ծառաներին՝ հրաւիրուածներին հարսանիքի կանչելու. ու նրանք չուզեցին գալ
3 Անոնք չուզեցին գալ։
zohrab-1805▾ eastern-1994▾ western am▾
22:33: и послал рабов своих звать званых на брачный пир; и не хотели придти.
22:3  καὶ ἀπέστειλεν τοὺς δούλους αὐτοῦ καλέσαι τοὺς κεκλημένους εἰς τοὺς γάμους, καὶ οὐκ ἤθελον ἐλθεῖν.
22:3. καὶ (And) ἀπέστειλεν (it-set-off) τοὺς (to-the-ones) δούλους (to-bondees) αὐτοῦ (of-it) καλέσαι (to-have-called-unto) τοὺς (to-the-ones) κεκλημένους ( to-having-had-come-to-be-called-unto ) εἰς (into) τοὺς (to-the-ones) γάμους, (to-marriages,"καὶ (and) οὐκ (not) ἤθελον (they-were-determining) ἐλθεῖν. (to-have-had-came)
22:3. et misit servos suos vocare invitatos ad nuptias et nolebant venireAnd he sent his servants to call them that were invited to the marriage: and they would not come.
3. and sent forth his servants to call them that were bidden to the marriage feast: and they would not come.
22:3. And he sent his servants to call those who were invited to the wedding. But they were not willing to come.
22:3. And sent forth his servants to call them that were bidden to the wedding: and they would not come.
And sent forth his servants to call them that were bidden to the wedding: and they would not come:

3: и послал рабов своих звать званых на брачный пир; и не хотели придти.
22:3  καὶ ἀπέστειλεν τοὺς δούλους αὐτοῦ καλέσαι τοὺς κεκλημένους εἰς τοὺς γάμους, καὶ οὐκ ἤθελον ἐλθεῖν.
22:3. et misit servos suos vocare invitatos ad nuptias et nolebant venire
And he sent his servants to call them that were invited to the marriage: and they would not come.
22:3. And he sent his servants to call those who were invited to the wedding. But they were not willing to come.
22:3. And sent forth his servants to call them that were bidden to the wedding: and they would not come.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3 Слова Христа имеют общий смысл и указывают вообще на лиц, посылаемых Богом для проповеди и привлечения людей в Его Царство. Слово keklhmenouV (позванные или званые) показывает, что гости уже были приглашены царем ранее, и посланные должны были только напомнить им о прежнем зове. Златоуст и другие обращают внимание на то, что в притче о злых виноградарях сказано было, что Сын был убит виноградарями. Несмотря на это, в рассматриваемой притче люди призываются опять — на брачный пир Сына. Это дает Златоусту повод думать, что первая притча относилась к событиям, которые окончились распятием Христа; а вторая — к событиям после Его воскресения. «Там Он изображается привлекающим их (людей) к Себе, прежде распятия Своего, а здесь — настоятельно привлекающим их к Себе и после распятия; и в то время как надлежало их наказать тягчайшим образом, Он влечет их на брачный пир и удостаивает высочайшей чести». Но мысль Христа, выясняющаяся при помощи сравнения обеих притчей, представляется более глубокой. Духовные отношения людей к Богу и Его духовному пиру могут не походить на отношения их к обыкновенным житейским торжествам. В обеих притчах выясняется одинаковая богословская истина, но с разных сторон. В духовном смысле страдания, смерть и воскресение Сына могут быть приравнены вполне к брачному пиру Агнца (Откр XIX 7; XXI:9).
Albert Barnes: Notes on the Bible - 1834
22:3: And sent forth his servants - These represent the messengers that God has sent to invite people to his kingdom.
To call them that were bidden - That is, to give notice to those who had before been invited that the feast was ready. It appears that there were two invitations - one considerably pRev_ious to the time of the feast, that they might have opportunity to prepare for it, and the other to give notice of the precise time when they were expected.
The wedding - The marriage-feast. The same word in the original as in Mat 22:2.
They would not come - They might have come if they had chosen, but they would not. So all the difficulty that sinners ever labour under in regard to salvation is in the will. It is a fixed determination not to come and be saved. See the notes at Joh 5:45.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:3: sent: Mat 3:2, Mat 10:6, Mat 10:7; Psa 68:11; Pro 9:1-3; Isa 55:1, Isa 55:2; Jer 25:4, Jer 35:15; Mar 6:7-11; Luk 9:1-6, Luk 14:15-17; Rev 22:17
that: Sa1 9:13; Zep 1:7
and they would not: Mat 23:37; Psa 81:10-12; Pro 1:24-32; Isa 30:15; Jer 6:16, Jer 6:17; Hos 11:2, Hos 11:7; Luk 13:34, Luk 15:28, Luk 19:27; Joh 5:40; Act 13:45; Rom 10:21; Heb 12:25
John Gill
22:3 And sent forth his servants,.... The ministers of the Gospel, who are the servants of the most high God, of his choosing and ordaining, of his calling and sending, and of his qualifying and employing, and who voluntarily and cheerfully serve him; and may intend John the Baptist, and the twelve apostles of Christ, who were sent
to call them that were bidden to the wedding; "those that were called", as in 1Kings 9:13 by whom are meant the Jews, who were the "bidden", or "called ones"; called of God, and therefore styled "Israel my called" Is 48:12 and by the Targum interpreted "my bidden". They were called by the name of God, and called the people of God, and the children of God, and were the children of the kingdom; and were called to many valuable and external privileges; and had previous notice of the Gospel dispensation by the prophecies concerning Christ, and the blessings of his grace under the former dispensation; and by the ordinances and sacrifices of it, which in a very significant manner set him forth to that people; and now were called to embrace him, to receive his doctrines, and submit to his ordinances, by the ministry of John the Baptist, and the disciples of Christ. It seems, it was sometimes customary to give two invitations to a feast, or to send a second time to the persons bidden to the feast (i); to which the allusion is here;
and they would not come: which shows the insolence and ingratitude of men, their natural aversion to the Gospel, and the ordinances of it; the depravity of the will of man, with respect to things spiritual and evangelical; the insufficiency of outward means, to work with effect, upon the minds of men; and the necessity there is of efficacious and unfrustrable grace to bring men to believe in Christ, cordially to receive his truths, and be subject to his commands. There is a two fold call by the ministry the word; the one is internal, and that is, when the word comes not in word only, but in power; is the power of God unto salvation, and the savour of life unto life; for by the Gospel are the elect of God called to the obtaining of the glory of Christ; Th2 2:14. This call is of grace; it springs from the free grace and favour of God, and it is effected by the mighty power of his grace; and it is to special blessings of grace; it is a fruit of God's everlasting love, and an evidence of it; and is according to the eternal purpose of God, which is never frustrated: it is a call to the enjoyment of spiritual blessings, as peace, pardon, righteousness, and everlasting happiness; by it men are called to light and liberty, to the grace of Christ, and communion with him; to all the privileges of God's house here, and eternal glory hereafter; to which he that calls them, gives them a right and meetness, and infallibly brings them to it: and therefore it is styled an heavenly calling, and the high calling of God in Christ; for this call is ever effectual, and the ends of it are always answered; it is unchangeable, irreversible, and never repented of. But besides this, there is a bare external call to the sons of men, through the preaching of the word; which is not to make their peace with God, a thing impossible to be done by them, and which is contrary to the Gospel, and reflects dishonour on Christ, the peacemaker; nor to get an interest in him, which, wherever possessed, is given, and not gotten; nor to regenerate themselves; this is the work of the Spirit of God, and in which men are as passive, as the infant in its natural generation, conception, and birth; nor to the exercise of evangelical grace, as faith, love, &c. which are not in them, and no man can exercise that which he has not, nor should he be called to it; nor to any spiritual vital act, since men are dead in trespasses and sins, and cannot put forth any: but this call in the word, is to the natural duties of religion, as to hear, read, and pray; to attend on the word, to wait at Wisdom's gates, and watch at the posts of her door, and so lie in the way of being effectually called by the grace of God; but this call may be where election does not go before, and where sanctification does not follow, and where there may be no salvation, Mt 20:16 and is often slighted, neglected, and of no effect, which is the case here.
(i) via. Joseph. apud Grotium in loc.
John Wesley
22:3 Them that were invited - Namely, the Jews.
Robert Jamieson, A. R. Fausset and David Brown
22:3 and sent forth his servants--representing all preachers of the Gospel.
to call them that were bidden--here meaning the Jews, who were "bidden," from the first choice of them onwards through every summons addressed to them by the prophets to hold themselves in readiness for the appearing of their King.
to the wedding--or the marriage festivities, when the preparations were all concluded.
and they would not come--as the issue of the whole ministry of the Baptist, our Lord Himself, and His apostles thereafter, too sadly showed.
22:422:4: Դարձեալ՝ առաքեաց ա՛յլ ծառայս՝ եւ ասէ. Ասացէ՛ք հրաւիրելոցն. Ահաւասիկ զճա՛շ իմ պատրաստեցի. զուարակք իմ եւ պարարակք զենեա՛լ են, եւ ամենայն ինչ պատրա՛ստ է. եկա՛յք ՚ի հարսանիսս[402]։ [402] Ոմանք. Զուարակք եւ պարարակք իմ զեն՛՛։
4 Դարձեալ ուրիշ ծառաներ ուղարկեց՝ ասելով. «Հրաւիրուածներին ասացէ՛ք՝ ահա իմ ճաշկերոյթը պատրաստեցի. իմ զուարակները եւ իմ պարարտ անասունները մորթուած են, ու ամէն ինչ պատրաստ է, եկէ՛ք հարսանիքի»
4 Նորէն ուրիշ ծառաներ ղրկեց ու ըսաւ. «Ըսէք հրաւիրուածներուն, ‘Ահա իմ ճաշս պատրաստեցի, զուարակներս ու գէր կենդանիներս մորթուած են եւ ամէն բան պատրաստ է. հարսանիքի եկէք’»։
Դարձեալ առաքեաց այլ ծառայս եւ ասէ. Ասացէք հրաւիրելոցն. Ահաւասիկ զճաշ իմ պատրաստեցի, զուարակք իմ եւ պարարակք զենեալ են, եւ ամենայն ինչ պատրաստ է. եկայք ի հարսանիսս:

22:4: Դարձեալ՝ առաքեաց ա՛յլ ծառայս՝ եւ ասէ. Ասացէ՛ք հրաւիրելոցն. Ահաւասիկ զճա՛շ իմ պատրաստեցի. զուարակք իմ եւ պարարակք զենեա՛լ են, եւ ամենայն ինչ պատրա՛ստ է. եկա՛յք ՚ի հարսանիսս[402]։
[402] Ոմանք. Զուարակք եւ պարարակք իմ զեն՛՛։
4 Դարձեալ ուրիշ ծառաներ ուղարկեց՝ ասելով. «Հրաւիրուածներին ասացէ՛ք՝ ահա իմ ճաշկերոյթը պատրաստեցի. իմ զուարակները եւ իմ պարարտ անասունները մորթուած են, ու ամէն ինչ պատրաստ է, եկէ՛ք հարսանիքի»
4 Նորէն ուրիշ ծառաներ ղրկեց ու ըսաւ. «Ըսէք հրաւիրուածներուն, ‘Ահա իմ ճաշս պատրաստեցի, զուարակներս ու գէր կենդանիներս մորթուած են եւ ամէն բան պատրաստ է. հարսանիքի եկէք’»։
zohrab-1805▾ eastern-1994▾ western am▾
22:44: Опять послал других рабов, сказав: скажите званым: вот, я приготовил обед мой, тельцы мои и что откормлено, заколото, и всё готово; приходите на брачный пир.
22:4  πάλιν ἀπέστειλεν ἄλλους δούλους λέγων, εἴπατε τοῖς κεκλημένοις, ἰδοὺ τὸ ἄριστόν μου ἡτοίμακα, οἱ ταῦροί μου καὶ τὰ σιτιστὰ τεθυμένα, καὶ πάντα ἕτοιμα· δεῦτε εἰς τοὺς γάμους.
22:4. πάλιν (Unto-furthered) ἀπέστειλεν (it-set-off) ἄλλους ( to-other ) δούλους (to-bondees) λέγων (forthing,"Εἴπατε (Ye-should-have-had-said) τοῖς (unto-the-ones) κεκλημένοις ( unto-having-had-come-to-be-called-unto ," Ἰδοὺ ( Thou-should-have-had-seen ,"τὸ (to-the-one) ἄριστόν (to-most-good) μου (of-me) ἡτοίμακα, (I-had-come-to-ready-to,"οἱ (the-ones) ταῦροί (bulls) μου (of-me) καὶ (and) τὰ (the-ones) σιτιστὰ ( grained ) τεθυμένα , ( having-had-come-to-be-surged ) καὶ (and) πάντα ( all ) ἕτοιμα : ( readied-of ) δεῦτε (ye-should-hitherto) εἰς (into) τοὺς (to-the-ones) γάμους. (to-marriages)
22:4. iterum misit alios servos dicens dicite invitatis ecce prandium meum paravi tauri mei et altilia occisa et omnia parata venite ad nuptiasAgain he sent other servants, saying: Tell them that were invited, Behold, I have prepared my dinner: my beeves and fatlings are killed, and all things are ready. Come ye to the marriage.
4. Again he sent forth other servants, saying, Tell them that are bidden, Behold, I have made ready my dinner: my oxen and my fatlings are killed, and all things are ready: come to the marriage feast.
22:4. Again, he sent other servants, saying, ‘Tell the invited: Behold, I have prepared my meal. My bulls and fatlings have been killed, and all is ready. Come to the wedding.’
22:4. Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and [my] fatlings [are] killed, and all things [are] ready: come unto the marriage.
Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and [my] fatlings [are] killed, and all things [are] ready: come unto the marriage:

4: Опять послал других рабов, сказав: скажите званым: вот, я приготовил обед мой, тельцы мои и что откормлено, заколото, и всё готово; приходите на брачный пир.
22:4  πάλιν ἀπέστειλεν ἄλλους δούλους λέγων, εἴπατε τοῖς κεκλημένοις, ἰδοὺ τὸ ἄριστόν μου ἡτοίμακα, οἱ ταῦροί μου καὶ τὰ σιτιστὰ τεθυμένα, καὶ πάντα ἕτοιμα· δεῦτε εἰς τοὺς γάμους.
22:4. iterum misit alios servos dicens dicite invitatis ecce prandium meum paravi tauri mei et altilia occisa et omnia parata venite ad nuptias
Again he sent other servants, saying: Tell them that were invited, Behold, I have prepared my dinner: my beeves and fatlings are killed, and all things are ready. Come ye to the marriage.
22:4. Again, he sent other servants, saying, ‘Tell the invited: Behold, I have prepared my meal. My bulls and fatlings have been killed, and all is ready. Come to the wedding.’
22:4. Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and [my] fatlings [are] killed, and all things [are] ready: come unto the marriage.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:4: Fatlings - Τα σιτιϚα Properly, fatted rams, or wethers. Sa2 6:13; Ch1 15:26.
Albert Barnes: Notes on the Bible - 1834
22:4: Other servants - Who might press it on their attention. So God repeats his message to sinners when they reject it.
My dinner - This word literally denotes the meal taken about noon. It is also taken for a meal in general. As marriages were, among Eastern nations, in the evening, it refers here to a meal taken at that time.
Fatlings - This word does not refer to any particular species of animals. It denotes any fat animals. As oxen are also mentioned, however, it refers here, probably, to lambs or calves, Sa2 6:13; Ch1 15:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:4: other: Luke 10:1-16, Luk 24:46, Luk 24:47; Act 1:8, Act 11:19, Act 11:20, Act 13:46, Act 28:17-31
Behold: Pro 9:1, Pro 9:2; Sol 5:1; Joh 6:50-57; Rom 8:32; Co1 5:7, Co1 5:8
and all: Mat 22:8; Neh 9:17; Psa 86:5; Luk 14:17
Geneva 1599
22:4 Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and [my] fatlings [are] (a) killed, and all things [are] ready: come unto the marriage.
(a) The word used here is commonly used in sacrifices, and is by translation used for other feasts also: For feasts and banquets usually began with sacrifices.
John Gill
22:4 Again he sent forth other servants,.... The seventy disciples, and other ministers of the Gospel, as Barnabas and Saul, and others that were joined to, and were helpers of the apostles, who were sent, and preached to the Jews, any time before the destruction of Jerusalem:
saying, tell them which are bidden; for these preachers of the word were first sent to the Jews, and preached unto them, until they by their carriage and conduct, showed themselves to be unworthy of the blessing. These men had notice of the Gospel feast by the prophets, and were invited to it, by the forerunner of Christ, by him, and his disciples, and again by them, and others; which strongly expresses the goodness, grace, and condescension of God to these people, and aggravates their stupidity, ingratitude, and wickedness:
behold, I have prepared my dinner. The ministry of the word and ordinances under the Gospel dispensation, is signified by a "dinner"; of God's preparing and providing; which is a full meal at noon, and in it is plenty of food, and of that which is wholesome to the souls of men, sweet and savoury to a spiritual taste, and very nourishing and satisfying; and this dinner is a feast, a rich banquet, a grand entertainment; in which are a variety of provisions, suited to all sorts of persons, and plenty of the richest dainties, attended with the largest expressions of joy; and this feast is a marriage one, and that not for an ordinary person, but for the king's son, the son of the King of kings; it is large, grand, and noble, rich and costly, and yet all free to the guests; it is kept in the king's palace, the banqueting house, the church, is common to all, and of long continuance, it will last unto the end of the world. What privileges the patriarchs and prophets, and the people of the Jews enjoyed, in the morning of the world, before the coming of Christ, who made the bright and full day of the Gospel, were but as a "breakfast", a short meal; the means of grace were not so rich and plentiful, and their knowledge of spiritual things not so large; they had but, as it were, a taste of what is plentifully bestowed under the Gospel dispensation, and therefore that is called a "dinner"; grace and truth in all their fulness, coming by Jesus, by whom God has delivered at once his whole mind and will; whereas, before, it was delivered piecemeal, at sundry times and divers manners; and this is distinguishable from the "supper" of the Lamb, in the evening of the world, in the latter day, when the Jews will be converted, and will not act the part they are represented to do in the parable; and the fulness of the Gentiles will be brought in, and the Gospel will have a general spread all over the world. The dinner is the same with the feast of fat things, which God is said to make for all people, Gentiles as well as Jews, in his holy mountain the church, Is 25:6 and the table which wisdom has furnished, Prov 9:2 with all sorts of suitable food, proper to persons of every age: here's milk for babes, even the sincere milk of the word, that their souls may grow thereby, who are newborn babes, and have tasted of the grace of God; namely, the plainer and more easy truths of the Gospel, to be taken in, understood, fed upon, and digested; and meat for strong men, the more sublime doctrines of it, which such as are strong in faith, receive, relish, and live upon, and are greatly refreshed and edified with: here's the wine of God's everlasting love set forth, in the election, redemption, justification, pardon, adoption, regeneration, and salvation of his people; and fruits served up both new and old, for their comfort, delight, and pleasure; in the ordinances of the Gospel, are the flesh and blood of Christ, the Lamb of God, and fatted calf, whose flesh is meat indeed, and whose blood is drink indeed: here is everything for delight and nourishment, for faith to feed and live upon; and therefore may well be called a dinner, and what is worthy of him, who is the maker of it, and exceedingly well suited to the persons who are to partake of it.
My oxen and my fatlings are killed; in allusion to feasts and large entertainments, when oxen and fatted calves, and the best of the flock were killed and dressed; or to the sacrifices of oxen and other creatures, under the law, as typical of the sacrifice of Christ; and may here represent Christ as crucified and slain, held forth in the ministry of the word and ordinances; who as such, is suitable food for believers, is spiritual, solid, and substantial, and greatly to be desired; is nourishing and strengthening, comforting and quickening, delightful and satisfying:
and all things are ready; for upon the crucifixion and death of Christ, and after the renewed commission of Christ to his disciples, to preach the Gospel, beginning at Jerusalem, it might be justly represented in the ministry of the word, that all things were now ready. Redemption was obtained by Christ; an everlasting righteousness was wrought out and brought in; pardon of sin was procured; peace and reconciliation were made; the sacrifice of Christ was offered up, and full satisfaction given to law and justice; the covenant of grace, with all the blessings and promises of it, were ratified and confirmed; and all were ready in Christ's hands to distribute, to as many as came to him; in whom are life and salvation, and everything necessary for peace and comfort here, and eternal happiness hereafter. This shows the completeness and perfection of the Gospel dispensation, this being that better thing, which God has provided for his people in the last times, that former saints might not be perfect without them; see Gill on Heb 11:40. The law made nothing perfect; there was nothing got ready by that; the works, sacrifices, rites, and ceremonies of it, could not justify men's persons, nor sanctify their hearts, nor purge the consciences of the worshippers, nor take away sin, nor pacify God, or give satisfaction to his justice, or procure peace, pardon and salvation; but now all these things are declared to be ready in the Gospel: but this is not owing to man, it is all of God; it is of his providing and preparing; and he is a rock, and his work is perfect; and nothing can be brought by the Creature to be added to it, nor does it need it; there is everything exhibited in the Gospel that a poor sinner stands in need of, or can desire, even that can make him comfortable here, and happy hereafter.
Come unto the marriage; the marriage feast; come into the Gospel dispensation, attend the word and ordinances: the invitation is pressing, the arguments are strong and moving, but the persons invited were averse, self-willed, stubborn, obstinate, and inflexible.
John Wesley
22:4 Fatlings - Fatted beasts and fowls.
Robert Jamieson, A. R. Fausset and David Brown
22:4 my oxen and my fatlings are killed, and all things are ready; come unto the marriage--This points to those Gospel calls after Christ's death, resurrection, ascension, and effusion of the Spirit, to which the parable could not directly allude, but when only it could be said, with strict propriety, "that all things were ready." Compare 1Cor 5:7-8, "Christ our Passover is sacrificed for us; therefore, let us keep the feast"; also Jn 6:51, "I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread which I will give is My flesh, which I will give for the life of the world."
22:522:5: Եւ նոքա յուլացեալ՝ գնացին ոմն յագարա՛կ իւր, եւ ոմն ՚ի վաճա՛ռ իւր[403]. [403] Ոմանք. Եւ նոցա յուղացեալ գնա՛՛։
5 Սակայն նրանք, բանի տեղ չդնելով, գնացին՝ մէկն իր ագարակը, մէկն իր առեւտրին
5 Բայց անոնք անհոգութիւն ընելով չեկան։ Մէկը իր արտը ու միւսը իր առուտուրին գնաց։
Եւ նոքա յուլացեալ գնացին, ոմն` յագարակ իւր, եւ ոմն` ի վաճառ իւր:

22:5: Եւ նոքա յուլացեալ՝ գնացին ոմն յագարա՛կ իւր, եւ ոմն ՚ի վաճա՛ռ իւր[403].
[403] Ոմանք. Եւ նոցա յուղացեալ գնա՛՛։
5 Սակայն նրանք, բանի տեղ չդնելով, գնացին՝ մէկն իր ագարակը, մէկն իր առեւտրին
5 Բայց անոնք անհոգութիւն ընելով չեկան։ Մէկը իր արտը ու միւսը իր առուտուրին գնաց։
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22:55: Но они, пренебрегши то, пошли, кто на поле свое, а кто на торговлю свою;
22:5  οἱ δὲ ἀμελήσαντες ἀπῆλθον, ὃς μὲν εἰς τὸν ἴδιον ἀγρόν, ὃς δὲ ἐπὶ τὴν ἐμπορίαν αὐτοῦ·
22:5. οἱ (The-ones) δὲ (moreover) ἀμελήσαντες ( having-un-concerned-unto ) ἀπῆλθον, (they-had-came-off,"ὃς (which) μὲν (indeed) εἰς (into) τὸν (to-the-one) ἴδιον (to-private-belonged) ἀγρόν, (to-a-field,"ὃς (which) δὲ (moreover) ἐπὶ (upon) τὴν (to-the-one) ἐμπορίαν (to-a-trafficking-unto) αὐτοῦ: (of-it)
22:5. illi autem neglexerunt et abierunt alius in villam suam alius vero ad negotiationem suamBut they neglected and went their ways, one to his farm and another to his merchandise.
5. But they made light of it, and went their ways, one to his own farm, another to his merchandise:
22:5. But they ignored this and they went away: one to his country estate, and another to his business.
22:5. But they made light of [it], and went their ways, one to his farm, another to his merchandise:
But they made light of [it], and went their ways, one to his farm, another to his merchandise:

5: Но они, пренебрегши то, пошли, кто на поле свое, а кто на торговлю свою;
22:5  οἱ δὲ ἀμελήσαντες ἀπῆλθον, ὃς μὲν εἰς τὸν ἴδιον ἀγρόν, ὃς δὲ ἐπὶ τὴν ἐμπορίαν αὐτοῦ·
22:5. illi autem neglexerunt et abierunt alius in villam suam alius vero ad negotiationem suam
But they neglected and went their ways, one to his farm and another to his merchandise.
22:5. But they ignored this and they went away: one to his country estate, and another to his business.
22:5. But they made light of [it], and went their ways, one to his farm, another to his merchandise:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
22:5: But they made light of it - Treated it with contempt, as a thing of no consequence - an exact representation of the conduct of sinners in regard to the gospel.
One to his farm - So people are engaged so much in their worldly employment that they pretend they have no time to attend to religion. The world is, in their view, of more value than God.
Merchandise - Traffic; trading.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:5: they: Gen 19:14, Gen 25:34; Psa 106:24, Psa 106:25; Pro 1:7, Pro 1:24, Pro 1:25; Act 2:13, Act 24:25; Rom 2:4; Heb 2:3
one: Mat 13:22, Mat 24:38, Mat 24:39; Luk 14:18-20, Luk 17:26-32; Rom 8:6; Ti1 6:9, Ti1 6:10; Ti2 3:4; Jo1 2:15, Jo1 2:16
John Gill
22:5 But they made light of it,.... The invitation. They neglected the ministry of the Gospel; they did not care for it, nor showed any regard to it: and this is the ease, when either it is not attended on, though there is an opportunity, yet having no heart to embrace it, and no value for it, neglect attendance on it; and which often arises from loving of the world too much: or when it is attended on, but in a very negligent and careless manner; when men pull away the shoulder, or stop their ears; when they do not mind what they hear, let it slip and forget it; when they are unconcerned for it, and their thoughts are employed about other things: or when the Gospel and the ordinances of it are looked upon as things of no importance; not knowing the real worth and value of them; seeing no wisdom in them, having never tasted the sweetness, or felt the power of them, or seen the need of the things revealed by them: as also when there is an aversion to the Gospel, a loathing of it, as a novel, upstart doctrine, received but by a few, and these the meanest and most illiterate; as contrary to reason, and tending to licentiousness; and especially, when it is contradicted and blasphemed, as it was by the Jews, and its ministers despised: some men make light of it, because of the loss of time from worldly employments; because of the charge attending it; because it teaches them to deny ungodliness and worldly lusts; and because they prefer their bodies to their souls, and things temporal, to things eternal. The aggravations of their sin, in slighting and neglecting the Gospel and Gospel ordinances, are, that this is a grand entertainment, a very expensive provision, as well as a very plentiful one; that it was a wedding dinner, a feast of love, they were invited to; that it was prepared by so great a person as a king, and who is the King of kings, and the only potentate; who provided this dinner of his own sovereign good will and pleasure, in the everlasting council and covenant of grace and peace: for the things of which it consists, there was a scheme so early contrived to bring them about; and that this was made on the account of the marriage of his Son, the Messiah, who had been so often spoken of by the prophets of the Old Testament, these men professed a value for; one so long expected by their forefathers, and is the messenger of the covenant, whose coming they themselves desired and sought for; and that they should be invited to it again and again, and one set of servants sent after another, and the most striking and moving arguments made use of; and yet they slighted and made light of all this, and were careless and unconcerned; to which may be added, that the things they were invited to, were such as concerned their immortal souls, and the spiritual and eternal welfare of them; in short, it was no other than the great salvation, wrought out by the great God, and our Saviour, for great sinners, at the expense of his blood and life, which they neglected; See Gill on Heb 2:3.
And went their ways, one to his farm, another to his merchandise: they all turned their backs on the Gospel, and the ministration of it, and pursued their own worldly inclinations, ways, and methods of life: those that were brought up in a rural way, lived a country life, and were concerned in meaner employments, went everyone to their "village", as the Vulgate Latin, and Munster's Hebrew Gospel read it, and to their farms, there to manage their cattle, and till their ground; and others, that lived in larger towns and cities, and were concerned in greater business of life, betook themselves to trade at home, or traffic abroad; placing their happiness in the affluence of this life, which they preferred to the word and ordinances of Christ. Such a division of worldly employment is made by the Jews (k);
"the way of that host is like to a king, who makes a grand entertainment, and says to the children of his palace, all the rest of the days ye shall be everyone in his house; this shall do his business, , "and this shall go about his merchandise", , "and this shall go to his field", except on my day.''
(k) Zohar in Lev. fol. 40. 2.
John Wesley
22:5 One to his farm, another to his merchandise - One must mind what he has; another, gain what he wants. How many perish by misusing lawful things!
Robert Jamieson, A. R. Fausset and David Brown
22:5 But they made light of it, and went their ways, one to his farm, another to his merchandise:
22:622:6: եւ այլք՝ կալան զծառայս նորա, թշնամանեցին, եւ սպանի՛ն։
6 ուրիշներ էլ բռնեցին նրա ծառաներին, անպատուեցին ու սպանեցին
6 Ուրիշներ անոր ծառաները բռնեցին, նախատեցին ու սպաննեցին։
եւ այլք կալան զծառայս նորա, թշնամանեցին եւ սպանին:

22:6: եւ այլք՝ կալան զծառայս նորա, թշնամանեցին, եւ սպանի՛ն։
6 ուրիշներ էլ բռնեցին նրա ծառաներին, անպատուեցին ու սպանեցին
6 Ուրիշներ անոր ծառաները բռնեցին, նախատեցին ու սպաննեցին։
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22:66: прочие же, схватив рабов его, оскорбили и убили [их].
22:6  οἱ δὲ λοιποὶ κρατήσαντες τοὺς δούλους αὐτοῦ ὕβρισαν καὶ ἀπέκτειναν.
22:6. οἱ (the-ones) δὲ (moreover) λοιποὶ ( remaindered ) κρατήσαντες ( having-secured-unto ) τοὺς (to-the-ones) δούλους (to-bondees) αὐτοῦ (of-it) ὕβρισαν (they-abused-to) καὶ (and) ἀπέκτειναν. (they-killed-off)
22:6. reliqui vero tenuerunt servos eius et contumelia adfectos occideruntAnd the rest laid hands on his servants and, having treated them contumeliously, put them to death.
6. and the rest laid hold on his servants, and entreated them shamefully, and killed them.
22:6. Yet truly, the rest took hold of his servants and, having treated them with contempt, killed them.
22:6. And the remnant took his servants, and entreated [them] spitefully, and slew [them].
And the remnant took his servants, and entreated [them] spitefully, and slew:

6: прочие же, схватив рабов его, оскорбили и убили [их].
22:6  οἱ δὲ λοιποὶ κρατήσαντες τοὺς δούλους αὐτοῦ ὕβρισαν καὶ ἀπέκτειναν.
22:6. reliqui vero tenuerunt servos eius et contumelia adfectos occiderunt
And the rest laid hands on his servants and, having treated them contumeliously, put them to death.
22:6. Yet truly, the rest took hold of his servants and, having treated them with contempt, killed them.
22:6. And the remnant took his servants, and entreated [them] spitefully, and slew [them].
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6 Образное изложение еще более враждебных отношений к царю. Те, которые ушли под разными предлогами, поступили сравнительно благоразумно. Нашлись, кроме них, еще люди (oi de loipoi), которые выразили свой гнев оскорблениями царских слуг и убийствами. Для этого стиха имеется замечательная параллель во 2 Пар XXX:10 (см. также 1 Тим I:13; Евр X:29).
Albert Barnes: Notes on the Bible - 1834
22:6: And the remnant ... - That is, a part made light of it; treated it with silent contempt, and coolly went about their business. The others were not satisfied with that, but showed positive malignity. Some sinners seem to be well satisfied by merely neglecting religion; others proceed against it with open violence and bitter malice.
Entreated them spitefully - Used harsh and opprobrious words. Rev_iled and abused them. This was done because they hated and despised the king. So sinners often abuse and calumniate ministers of religion because they themselves hate God, and can in no way else show their hatred so well.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:6: the remnant: Mat 5:10-12, Mat 10:12-18, Mat 10:22-25, Mat 21:35-39, Mat 23:34-37; Joh 15:19, Joh 15:20, Joh 16:2, Joh 16:3; Act 4:1-3, Act 5:40, Act 5:41, Act 7:51-57, Act 8:1; Th1 2:14, Th1 2:15
John Gill
22:6 And the remnant took his servants,.... They that went to their several worldly callings and occupations of life, troubled themselves no further about the Messiah, his doctrines and ordinances; but others of them were more spiteful and injurious: they not only slighted the message, and took no notice of the invitation, but also abused the messengers; some of the servants they laid hold upon, and put them in the common prison, and detained them there a while; as they did the apostles quickly after our Lord's ascension, particularly Peter and John:
and entreated them spitefully; gave them very hard words, and reproachful language; menacing and threatening them what they would do to them, if they did not forbear preaching in the name of Jesus; though they were not intimidated hereby, but rejoiced that they were counted worthy to suffer shame on such an account; and even their malice and wickedness proceeded so far, as to take away the lives of some of them:
and slew them: thus they stoned Stephen to death, the first martyr for Christ; and killed James, the brother of John, with the sword; which last, though he was put to death by Herod, yet with the consent and approval of the Jews.
Robert Jamieson, A. R. Fausset and David Brown
22:6 And the remnant took his servants, and entreated them spitefully--insulted them.
and slew them--These are two different classes of unbelievers: the one simply indifferent; the other absolutely hostile--the one, contemptuous scorners; the other, bitter persecutors.
22:722:7: Իսկ թագաւորն իբրեւ լուաւ՝ բարկացա՛ւ, եւ առաքեաց զզօրս իւր եւ սատակեաց զսպանօղսն զայնոսիկ, եւ զքաղաքն նոցա այրեա՛ց[404]։ [404] Ոմանք. Եւ զքաղաքս նոցա այրեաց։
7 Իսկ թագաւորը երբ լսեց, բարկացաւ եւ իր զօրքն ուղարկեց ու բնաջնջեց սպանողներին եւ այրեց նրանց քաղաքը
7 Թագաւորն ալ երբ լսեց՝ բարկացաւ եւ իր զօրքերը ղրկեց ու այն սպաննողները սատկեցուց ու անոնց քաղաքը այրեց։
Իսկ թագաւորն իբրեւ լուաւ, բարկացաւ, եւ առաքեաց զզօրս իւր եւ սատակեաց զսպանողսն զայնոսիկ, եւ զքաղաքն նոցա այրեաց:

22:7: Իսկ թագաւորն իբրեւ լուաւ՝ բարկացա՛ւ, եւ առաքեաց զզօրս իւր եւ սատակեաց զսպանօղսն զայնոսիկ, եւ զքաղաքն նոցա այրեա՛ց[404]։
[404] Ոմանք. Եւ զքաղաքս նոցա այրեաց։
7 Իսկ թագաւորը երբ լսեց, բարկացաւ եւ իր զօրքն ուղարկեց ու բնաջնջեց սպանողներին եւ այրեց նրանց քաղաքը
7 Թագաւորն ալ երբ լսեց՝ բարկացաւ եւ իր զօրքերը ղրկեց ու այն սպաննողները սատկեցուց ու անոնց քաղաքը այրեց։
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22:77: Услышав о сем, царь разгневался, и, послав войска свои, истребил убийц оных и сжег город их.
22:7  ὁ δὲ βασιλεὺς ὠργίσθη, καὶ πέμψας τὰ στρατεύματα αὐτοῦ ἀπώλεσεν τοὺς φονεῖς ἐκείνους καὶ τὴν πόλιν αὐτῶν ἐνέπρησεν.
22:7. ὁ (The-one) δὲ (moreover) βασιλεὺς (a-ruler-of) ὠργίσθη, (it-was-stressed-to,"καὶ (and) πέμψας (having-dispatched) τὰ (to-the-ones) στρατεύματα (to-amassings-to) αὐτοῦ (of-it) ἀπώλεσεν (it-destructed-off) τοὺς (to-the-ones) φονεῖς (to-slayers-of) ἐκείνους (to-the-ones-thither) καὶ (and) τὴν (to-the-one) πόλιν (to-a-city) αὐτῶν (of-them) ἐνέπρησεν. (it-kindled-in)
22:7. rex autem cum audisset iratus est et missis exercitibus suis perdidit homicidas illos et civitatem illorum succenditBut when the king had heard of it, he was angry: and sending his armies, he destroyed those murderers and burnt their city.
7. But the king was wroth; and he sent his armies, and destroyed those murderers, and burned their city.
22:7. But when the king heard this, he was angry. And sending out his armies, he destroyed those murderers, and he burned their city.
22:7. But when the king heard [thereof], he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.
But when the king heard [thereof], he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city:

7: Услышав о сем, царь разгневался, и, послав войска свои, истребил убийц оных и сжег город их.
22:7  ὁ δὲ βασιλεὺς ὠργίσθη, καὶ πέμψας τὰ στρατεύματα αὐτοῦ ἀπώλεσεν τοὺς φονεῖς ἐκείνους καὶ τὴν πόλιν αὐτῶν ἐνέπρησεν.
22:7. rex autem cum audisset iratus est et missis exercitibus suis perdidit homicidas illos et civitatem illorum succendit
But when the king had heard of it, he was angry: and sending his armies, he destroyed those murderers and burnt their city.
22:7. But when the king heard this, he was angry. And sending out his armies, he destroyed those murderers, and he burned their city.
22:7. But when the king heard [thereof], he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:7: But when the king - Himself or, this very king. I have added εκεινος on the authority of nine of the most ancient MSS. and nearly one hundred others; the later Syriac, six copies of the Itala, and some of the fathers. Several printed editions have it, and Griesbach has received it into the text.
Albert Barnes: Notes on the Bible - 1834
22:7: But when the king heard ... - This doubtless refers to the Jews and to Jerusalem. They were murderers, having slain the prophets; and God was about to send forth the armies of the Romans under his providential direction, and to burn up their city. See the notes at mat 24.
Wroth - Angry; displeased.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:7: he was: Mat 21:40, Mat 21:41; Dan 9:26; Zac 14:1, Zac 14:2; Luk 19:27, Luk 19:42-44, Luk 21:21, Luk 21:24; Th1 2:16; Pe1 4:17, Pe1 4:18
his: Deut. 28:49-68; Isa 10:5-7, Isa 13:2-5; Jer 51:20-23; Joe 2:11, Joe 2:25, Joe 3:2; Luk 19:27
Geneva 1599
22:7 (2) But when the king heard [thereof], he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.
(2) A dreadful destruction of those that condemn Christ.
John Gill
22:7 But when the king heard thereof,.... Of this maltreatment, and barbarous usage of his servants, their cries coming up into his ears, and their blood calling for vengeance at his hands; and he full well knowing what they did unto them, and upon what account, being the omniscient God; and observing their malignity and wickedness,
he was wroth: who, though slow to anger, bears much, and suffers long; yet was now highly incensed and provoked, and stirred up all his wrath, determining to take vengeance on such a vile generation of men. Christ, when he was here on earth, was sometimes provoked by the Jews, through their unbelief, their obstinacy, and the hardness of their hearts and was angry with them, being grieved for them, Mk 3:5, but then was not the proper time to execute his wrath; he then appeared as the Lamb of God, to take away the sin of the world; he came to save men, and not to destroy their lives, nor to condemn the world: when his martyr Stephen was suffering, he was seen by him standing at the right hand of God, being risen from his seat, as one incensed at the usage his servant met with from the wicked Jews; but the time of his vengeance was not yet come, more patience and forbearance were to be exercised towards them: but now his kingdom came with power, and he appears as the Lion of the tribe of Judah; and pours out his wrath to the uttermost upon them, destroys their city and temple, and puts an end to their civil and ecclesiastical state, and cuts them off from being a nation; and now it was, that he ordered these his enemies, who would not have him to rule over them, brought before him, and slain in his presence; and in all this, he showed his kingly power and authority; and by removing the sceptre from them, and all show of dominion and government, made it fully appear that he, the Messiah, was come. Well had it been for them, had they taken the advice of the Psalmist, "Kiss the Son", the Son of God, believe in him as such, embrace him as the Messiah, yield subjection and obedience to his word and ordinances, "lest he be angry, and ye perish from the way, when his wrath is kindled but a little", Ps 2:12. But now his wrath was kindled very much, and was poured out like fire, and there was no standing before it; the day of the Lord burned like an oven, and destroyed the Jews root and branch: the manner and means, in and by which this utter ruin was brought about, are as follow:
and he sent forth his armies; not the angels, who are the armies and hosts of heaven; nor desolating judgments only, as pestilence and famine, though the latter was severely felt by the Jews, but chiefly the Roman armies are here meant; called "his", because they came by the Lord's appointment and permission; and were used by him, for the destruction of these people:
and destroyed those murderers; of Christ and his apostles, as their fathers had been of the prophets before them:
and burnt up their city; the city of Jerusalem, the metropolis of the Jews, and where the principal of these murderers dwelt; and which was burnt and destroyed by the Roman army, under Titus Vespasian. And a worse punishment than this, even the vengeance of eternal fire, may all the neglecters of the Gospel, and persecutors of the ministers of it expect, from him, whose vengeance is, and who will repay it; for if judgment began at the house of God, the people of the Jews who were so called, what will be the end of them that obey not the Gospel of Christ? How sore a punishment shall they be thought worthy of, who trample under foot the Son of God, count his blood a common thing, and do despite to the Spirit of grace? If the law, when transgressed; demanded a just recompense of reward, or inflicted deserved punishment, how shall the neglecters of the great salvation revealed in the Gospel escape?
John Wesley
22:7 The king sending forth his troops - The Roman armies employed of God for that purpose. Destroyed those murderers - Primarily the Jews.
Robert Jamieson, A. R. Fausset and David Brown
22:7 But when the king--the Great God, who is the Father of our Lord Jesus Christ.
heard thereof, he was wroth--at the affront put both on His Son, and on Himself who had deigned to invite them.
and he sent forth his armies--The Romans are here styled God's armies, just as the Assyrian is styled "the rod of His anger" (Is 10:5), as being the executors of His judicial vengeance.
and destroyed those murderers--and in what vast numbers did they do it!
and burned up their city--Ah! Jerusalem, once "the city of the Great King" (Ps 48:2), and even up almost to this time (Mt 5:35); but now it is "their city"--just as our Lord, a day or two after this, said of the temple, where God had so long dwelt, "Behold your house is left unto you desolate" (Mt 23:38)! Compare Lk 19:43-44.
22:822:8: Յայնժամ ասէ՛ ցծառայս իւր. Հարսանիքս պատրա՛ստ են, եւ հրաւիրեալքն չէի՛ն արժանի։
8 Ապա իր ծառաներին ասաց. «Հարսանիքը պատրաստ է, բայց հրաւիրուածները արժանի չէին
8 Այն ատեն իր ծառաներուն ըսաւ. «Հարսանիքը պատրաստ է, բայց հրաւիրուածները արժանի չէին։
Յայնժամ ասէ ցծառայս իւր. Հարսանիքս պատրաստ են, եւ հրաւիրեալքն չէին արժանի:

22:8: Յայնժամ ասէ՛ ցծառայս իւր. Հարսանիքս պատրա՛ստ են, եւ հրաւիրեալքն չէի՛ն արժանի։
8 Ապա իր ծառաներին ասաց. «Հարսանիքը պատրաստ է, բայց հրաւիրուածները արժանի չէին
8 Այն ատեն իր ծառաներուն ըսաւ. «Հարսանիքը պատրաստ է, բայց հրաւիրուածները արժանի չէին։
zohrab-1805▾ eastern-1994▾ western am▾
22:88: Тогда говорит он рабам своим: брачный пир готов, а званые не были достойны;
22:8  τότε λέγει τοῖς δούλοις αὐτοῦ, ὁ μὲν γάμος ἕτοιμός ἐστιν, οἱ δὲ κεκλημένοι οὐκ ἦσαν ἄξιοι·
22:8. τότε (To-the-one-which-also) λέγει (it-fortheth) τοῖς (unto-the-ones) δούλοις (unto-bondees) αὐτοῦ (of-it,"Ὁ (The-one) μὲν (indeed) γάμος (a-marriage) ἕτοιμός (readied-of) ἐστιν, (it-be,"οἱ (the-ones) δὲ (moreover) κεκλημένοι ( having-had-come-to-be-called-unto ) οὐκ (not) ἦσαν (they-were) ἄξιοι : ( deem-belonged )
22:8. tunc ait servis suis nuptiae quidem paratae sunt sed qui invitati erant non fuerunt digniThen he saith to his servants: The marriage indeed is ready; but they that were invited were not worthy.
8. Then saith he to his servants, The wedding is ready, but they that were bidden were not worthy.
22:8. Then he said to his servants: ‘The wedding, indeed, has been prepared. But those who were invited were not worthy.
22:8. Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.
Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy:

8: Тогда говорит он рабам своим: брачный пир готов, а званые не были достойны;
22:8  τότε λέγει τοῖς δούλοις αὐτοῦ, ὁ μὲν γάμος ἕτοιμός ἐστιν, οἱ δὲ κεκλημένοι οὐκ ἦσαν ἄξιοι·
22:8. tunc ait servis suis nuptiae quidem paratae sunt sed qui invitati erant non fuerunt digni
Then he saith to his servants: The marriage indeed is ready; but they that were invited were not worthy.
22:8. Then he said to his servants: ‘The wedding, indeed, has been prepared. But those who were invited were not worthy.
22:8. Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:8: Were not worthy - Because they made light of it, and would not come; preferring earthly things to heavenly blessings. Among the Mohammedans, refusal to come to a marriage feast, when invited, is considered a breach of the law of God. Hedayah, vol. iv. p. 91. Any one that shall be invited to a dinner, and does not accept the invitation, disobeys God, and his messenger: and any one who comes uninvited, you may say is a thief, and returns a plunderer. - Mischat ul Mesabih. It was probably considered in this light among all the oriental nations. This observation is necessary, in order to point out more forcibly the iniquity of the refusal mentioned in the text. A man may be said to be worthy of, or fit for, this marriage feast, when, feeling his wretchedness and misery, he comes to God in the way appointed, to get an entrance into the holiest, by the blood of Jesus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:8: The wedding: Mat 22:4
but: Mat 10:11-13, Mat 10:37, Mat 10:38; Luk 20:35, Luk 21:36; Act 13:46; Th2 1:5; Rev 3:4, Rev 22:14
Geneva 1599
22:8 Then saith he to his servants, The (b) wedding is ready, but they which were bidden were not worthy.
(b) The marriage feast.
John Gill
22:8 Then saith he to his servants,.... That were preserved from their rage and malice, and outlived their implacable enemies, and saw their utter ruin and destruction:
the wedding is ready; meaning not the marriage contract, which was secretly performed in eternity; or the calling of God's elect among the Jews, and their open espousal to Christ, which for the present was now over; but the marriage feast, or the Gospel dispensation, which was ushered in, and the ministry of it, to which nothing was wanting; all the promises, prophecies, types, and shadows, of the former dispensation, were now accomplished; the Lamb of God was slain, and all things to be done by him, were now finished; the ministers of the Gospel, the apostles, were called, their commission enlarged, and they qualified with a greater measure of the Spirit, and were sent to preach both to Jews and Gentiles:
but they which were bidden were not worthy; that is, the Jews, who had notice of this dispensation by the prophets, were told by John the Baptist, that it was at hand; were once, and again externally called unto it by the ministry of the apostles; but they were not only unworthy in themselves, as all men are, of such a blessing and privilege, but they behaved towards it in a very unworthy manner; they were so far from attending on it in a diligent and peaceable way, as becomes all such persons that are blessed with the external ministry of it; who when they do so, may be said to behave worthily, and, in some sense, to be worthy of such a privilege being continued with them; see Mt 10:13 compared with Lk 10:6 that they contradicted and blasphemed it, and by their own outrageous carriage, showed plainly that they were unworthy of it; and were so judged by Christ and his apostles, who ordered them to turn from them, and go to the Gentiles, and which may be intended in the following words.
John Wesley
22:8 Go into the highways - The word properly signifies, the by - ways, or turnings of the road.
Robert Jamieson, A. R. Fausset and David Brown
22:8 The wedding is ready, but they which were bidden were not worthy--for how should those be deemed worthy to sit down at His table who had affronted Him by their treatment of His gracious invitation?
22:922:9: Արդ՝ երթա՛յք յանցս ճանապարհաց, եւ զորս միանգամ գտանիցէք՝ կոչեցէ՛ք ՚ի հարսանիսս[405]։ [405] Ոմանք. Երթայք ՚ի յանցս... եւ զոր միանգամ։
9 Արդ, գնացէ՛ք հրապարակները եւ ում որ գտնէք, կանչեցէ՛ք հարսանիքի»
9 Ուստի գացէք ճամբաներուն գլուխները եւ ո՛վ որ գտնելու ըլլաք, հարսանիքի հրաւիրեցէք»։
Արդ երթայք յանցս ճանապարհաց, եւ զորս միանգամ գտանիցէք` կոչեցէք ի հարսանիսս:

22:9: Արդ՝ երթա՛յք յանցս ճանապարհաց, եւ զորս միանգամ գտանիցէք՝ կոչեցէ՛ք ՚ի հարսանիսս[405]։
[405] Ոմանք. Երթայք ՚ի յանցս... եւ զոր միանգամ։
9 Արդ, գնացէ՛ք հրապարակները եւ ում որ գտնէք, կանչեցէ՛ք հարսանիքի»
9 Ուստի գացէք ճամբաներուն գլուխները եւ ո՛վ որ գտնելու ըլլաք, հարսանիքի հրաւիրեցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
22:99: итак пойдите на распутия и всех, кого найдете, зовите на брачный пир.
22:9  πορεύεσθε οὗν ἐπὶ τὰς διεξόδους τῶν ὁδῶν, καὶ ὅσους ἐὰν εὕρητε καλέσατε εἰς τοὺς γάμους.
22:9. πορεύεσθε ( ye-should-traverse-of ) οὖν (accordingly) ἐπὶ (upon) τὰς (to-the-ones) διεξόδους (to-ways-out-through) τῶν (of-the-ones) ὁδῶν, (of-ways,"καὶ (and) ὅσους ( to-which-a-which ) ἐὰν (if-ever) εὕρητε (ye-might-have-had-found) καλέσατε (ye-should-have-called-unto) εἰς (into) τοὺς (to-the-ones) γάμους. (to-marriages)
22:9. ite ergo ad exitus viarum et quoscumque inveneritis vocate ad nuptiasGo ye therefore into the highways; and as many as you shall find, call to the marriage.
9. Go ye therefore unto the partings of the highways, and as many as ye shall find, bid to the marriage feast.
22:9. Therefore, go out to the ways, and call whomever you will find to the wedding.’
22:9. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.
Go ye therefore into the highways, and as many as ye shall find, bid to the marriage:

9: итак пойдите на распутия и всех, кого найдете, зовите на брачный пир.
22:9  πορεύεσθε οὗν ἐπὶ τὰς διεξόδους τῶν ὁδῶν, καὶ ὅσους ἐὰν εὕρητε καλέσατε εἰς τοὺς γάμους.
22:9. ite ergo ad exitus viarum et quoscumque inveneritis vocate ad nuptias
Go ye therefore into the highways; and as many as you shall find, call to the marriage.
22:9. Therefore, go out to the ways, and call whomever you will find to the wedding.’
22:9. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.
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
9 «Распутия» — taV dieqodouV twn odwn — показывает, что здесь разумеются не главные дороги или главные, большие пути, где живут почетные гости, а вообще закоулки, переулки, проселки, тропинки, где ютится, ходит и живет бедный люд.
Adam Clarke: Commentary on the Bible - 1831
22:9: Go ye therefore into the highways - Διεξοδους των οδων, cross or by-paths; the places where two or more roads met in one, leading into the city, where people were coming together from various quarters of the country. St. Luke adds hedges, to point out the people to whom the apostles were sent, as either miserable vagabonds, or the most indigent poor, who were wandering about the country, or sitting by the sides of the ways and hedges, imploring relief. This verse points out the final rejection of the Jews, and the calling of the Gentiles. It was a custom among the Jews, when a rich man made a feast, to go out and invite in all destitute travelers. See in Rab. Beracoth, fol. 43.
As many as ye shall find, bid to the marriage - God sends his salvation to every soul, that all may believe and be saved.
Albert Barnes: Notes on the Bible - 1834
22:9: The highways - Literally, the "exit" or "going out" of the "paths or roads." It means the square or principal street, into which a number of smaller streets enter; a place, therefore, of confluence, where many persons would be seen, and persons of all descriptions. By this is represented the offering of the gospel to the Gentiles. They were commonly regarded among the Jews as living in highways and hedges cast out and despised.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:9: Pro 1:20-23, Pro 8:1-5, Pro 9:4-6; Isa 55:1-3, Isa 55:6, Isa 55:7; Mar 16:15, Mar 16:16; Luk 14:21-24; Luk 24:47; Act 13:47; Eph 3:8; Rev 22:17
Geneva 1599
22:9 (3) Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.
(3) God first calls us when we think nothing of it.
John Gill
22:9 Go ye therefore into the highways,.... Either of the city, which were open and public, and where much people were passing to and fro; or of the fields, the high roads, where many passengers were travelling; and may design the Gentile world, and Gentile sinners, who, in respect of the Jews, were far off; were walking in their own ways, and in the high road to destruction; and may denote their being the vilest of sinners, and as having nothing to recommend them to the divine favour, and to such privileges as this entertainment expresses:
and as many as ye shall find, bid to the marriage; to the marriage feast, not the marriage supper, but the dinner, Mt 22:4, their orders were to go into all the world, and preach the Gospel to every creature, Jew or Gentile, high or low, rich or poor, outwardly righteous, or openly profane, greater or lesser sinners, and exhort them to attend the Gospel ministry, and ordinances.
Robert Jamieson, A. R. Fausset and David Brown
22:9 Go ye therefore into the highways--the great outlets and thoroughfares, whether of town or country, where human beings are to be found.
and as many as ye shall find, bid to the marriage--that is, just as they are.
22:1022:10: Եւ ելեալ ծառայքն ՚ի ճանապարհս ժողովեցի՛ն զամենեսեան զոր եւ գտին՝ զչարս եւ զբարիս. եւ լցա՛ն հարսանիքն բազմականօք[406]։ [406] Ոմանք. Եւ ժողովեցին զամենեսին զոր գտին։
10 Եւ ծառաները ճանապարհների վրայ ելնելով՝ հաւաքեցին բոլոր նրանց, ում գտան՝ ե՛ւ չարերին, ե՛ւ բարիներին. եւ հարսանիքը լցուեց հրաւիրուածներով
10 Այն ծառաները ելան ճամբաներուն վրայ ու ո՛վ որ գտան, թէ՛ չար եւ թէ՛ բարի, ամէնքն ալ ժողվեցին ու հարսնետունը հրաւիրուածներով լեցուեցաւ։
Եւ ելեալ ծառայքն ի ճանապարհս` ժողովեցին զամենեսեան զոր եւ գտին, զչարս եւ զբարիս, եւ լցան հարսանիքն բազմականօք:

22:10: Եւ ելեալ ծառայքն ՚ի ճանապարհս ժողովեցի՛ն զամենեսեան զոր եւ գտին՝ զչարս եւ զբարիս. եւ լցա՛ն հարսանիքն բազմականօք[406]։
[406] Ոմանք. Եւ ժողովեցին զամենեսին զոր գտին։
10 Եւ ծառաները ճանապարհների վրայ ելնելով՝ հաւաքեցին բոլոր նրանց, ում գտան՝ ե՛ւ չարերին, ե՛ւ բարիներին. եւ հարսանիքը լցուեց հրաւիրուածներով
10 Այն ծառաները ելան ճամբաներուն վրայ ու ո՛վ որ գտան, թէ՛ չար եւ թէ՛ բարի, ամէնքն ալ ժողվեցին ու հարսնետունը հրաւիրուածներով լեցուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1010: И рабы те, выйдя на дороги, собрали всех, кого только нашли, и злых и добрых; и брачный пир наполнился возлежащими.
22:10  καὶ ἐξελθόντες οἱ δοῦλοι ἐκεῖνοι εἰς τὰς ὁδοὺς συνήγαγον πάντας οὓς εὖρον, πονηρούς τε καὶ ἀγαθούς· καὶ ἐπλήσθη ὁ γάμος ἀνακειμένων.
22:10. καὶ (And) ἐξελθόντες ( having-had-came-out ,"οἱ (the-ones) δοῦλοι (bondees) ἐκεῖνοι (the-ones-thither,"εἰς (into) τὰς (to-the-ones) ὁδοὺς (to-ways,"συνήγαγον (they-had-led-together) πάντας ( to-all ) οὓς ( to-which ) εὗρον, (they-had-found," πονηρούς ( to-en-necessitated ) τε (also) καὶ (and) ἀγαθούς : ( to-good ,"καὶ (and) ἐπλήσθη (it-was-repleted) ὁ (the-one) νυμφὼν (an-en-briding) ἀνακειμένων . ( of-situating-up )
22:10. et egressi servi eius in vias congregaverunt omnes quos invenerunt malos et bonos et impletae sunt nuptiae discumbentiumAnd his servants going forth into the ways, gathered together all that they found, both bad and good: and the marriage was filled with guests.
10. And those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was filled with guests.
22:10. And his servants, departing into the ways, gathered all those whom they found, bad and good, and the wedding was filled with guests.
22:10. So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.
So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests:

10: И рабы те, выйдя на дороги, собрали всех, кого только нашли, и злых и добрых; и брачный пир наполнился возлежащими.
22:10  καὶ ἐξελθόντες οἱ δοῦλοι ἐκεῖνοι εἰς τὰς ὁδοὺς συνήγαγον πάντας οὓς εὖρον, πονηρούς τε καὶ ἀγαθούς· καὶ ἐπλήσθη ὁ γάμος ἀνακειμένων.
22:10. et egressi servi eius in vias congregaverunt omnes quos invenerunt malos et bonos et impletae sunt nuptiae discumbentium
And his servants going forth into the ways, gathered together all that they found, both bad and good: and the marriage was filled with guests.
22:10. And his servants, departing into the ways, gathered all those whom they found, bad and good, and the wedding was filled with guests.
22:10. So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.
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 Выражение «злых и добрых» можно понимать и в нравственном смысле, и в физическом — нищих, оборванных, больных. Эти лица сильно противополагаются первым званым, на которых не были совсем похожи.
Adam Clarke: Commentary on the Bible - 1831
22:10: Gathered together all - both bad and good - By the preaching of the Gospel, multitudes of souls are gathered into what is generally termed the visible Church of Christ.
This Church is the Floor, where the wheat and the chaff are often mingled, Mat 3:12.
The Field, where the bastard wheat and the true grain grow together, Mat 13:26, Mat 13:27.
The Net, which collects of all kinds, both good and bad, Mat 13:48.
The House in which the wise and foolish are found, Mat 25:1, etc.
And the Fold, in which there are both sheep and goats, Mat 25:33; etc.
Albert Barnes: Notes on the Bible - 1834
22:10: Bad and good - All descriptions of people. None are good by nature; if they were they would not need the gospel; but some are worse than others, and they have special need of it. None can be saved without it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:10: both: Mat 22:11, Mat 22:12, Mat 13:38, Mat 13:47, Mat 13:48, Mat 25:1, Mat 25:2; Co1 6:9-11; Co2 12:21; Jo1 2:19; Rev 2:14, Rev 2:15, Rev 2:20-23
and the: Mat 25:10; Rev 5:9, Rev 7:9, Rev 19:6-9
Geneva 1599
22:10 So those servants went out into the highways, and gathered together all as many as they found, both (c) bad and good: and the wedding was furnished with guests.
(c) The general calling offers the gospel to all men: but those who enter in have their life examined.
John Gill
22:10 So these servants went out into the highways,.... Turned from the Jews, and went among the Gentiles, preaching the Gospel to them; particularly the Apostle Paul, with Barnabas, and others:
and gathered together all, as many as they found, both good and bad: the Persic version reads it, "known or unknown". The Gospel ministry is the means of gathering souls to Christ, and to attend his ordinances, and into his churches; and of these that are gathered by it into churches, and to an attendance on outward ordinances, some are good and some bad, as the fishes gathered in the net of the Gospel are said to be, in Mt 13:47 which may either express the character of the Gentiles before conversion, some of them being outwardly good in their civil and moral character; closely adhering to the law and light of nature, doing the things of it, and others notoriously wicked; or rather, how they proved when gathered in, some being real believers, godly persons, whose conversations were as became the Gospel of Christ; others hypocrites, empty professors, having a form of godliness, and nothing of the power of it; destitute of grace in their hearts, and of holiness in their lives; and the whole sets forth the diligence of the servants, in executing their master's orders, with so much readiness and exactness:
and the wedding was furnished with guests; that is, the wedding chamber, or the place where the wedding was kept, and the marriage dinner was prepared, and eat; so the Syriac renders it, , "the house of the feast", or where the feast was kept; and so the Ethiopic version: the Persic version reads it, "the house of the nuptial feast": which designs the house and church of God, into which large numbers of the Gentiles were brought, by the ministry of the apostles; so that it was filled with persons that made a profession of Christ and his Gospel.
John Wesley
22:10 They gathered all - By preaching every where.
Robert Jamieson, A. R. Fausset and David Brown
22:10 So those servants went out into the highways, and gathered together all as many as they found, both bad and good--that is, without making any distinction between open sinners and the morally correct. The Gospel call fetched in Jews, Samaritans, and outlying heathen alike. Thus far the parable answers to that of "the Great Supper" (Lk 14:16, &c.). But the distinguishing feature of our parable is what follows:
22:1122:11: Եւ մտեալ թագաւորն հայե՛լ զբազմականօքն, ետես անդ ա՛յր մի՝ որ ո՛չ էր զգեցեալ հանդերձ հարսանեաց։
11 Եւ երբ թագաւորը ներս մտաւ հրաւիրուածներին նայելու, այնտեղ տեսաւ մի մարդու, որ հարսանիքի զգեստ չէր հագել, ու նրան ասաց
11 Թագաւորը երբ մտաւ հարսնեւորները տեսնելու, մարդ մը տեսաւ, որ հարսանիքի հանդերձ հագած չէր,
Եւ մտեալ թագաւորն հայել զբազմականօքն` ետես անդ այր մի որ ոչ էր զգեցեալ հանդերձ հարսանեաց:

22:11: Եւ մտեալ թագաւորն հայե՛լ զբազմականօքն, ետես անդ ա՛յր մի՝ որ ո՛չ էր զգեցեալ հանդերձ հարսանեաց։
11 Եւ երբ թագաւորը ներս մտաւ հրաւիրուածներին նայելու, այնտեղ տեսաւ մի մարդու, որ հարսանիքի զգեստ չէր հագել, ու նրան ասաց
11 Թագաւորը երբ մտաւ հարսնեւորները տեսնելու, մարդ մը տեսաւ, որ հարսանիքի հանդերձ հագած չէր,
zohrab-1805▾ eastern-1994▾ western am▾
22:1111: Царь, войдя посмотреть возлежащих, увидел там человека, одетого не в брачную одежду,
22:11  εἰσελθὼν δὲ ὁ βασιλεὺς θεάσασθαι τοὺς ἀνακειμένους εἶδεν ἐκεῖ ἄνθρωπον οὐκ ἐνδεδυμένον ἔνδυμα γάμου·
22:11. εἰσελθὼν (Having-had-came-into) δὲ (moreover,"ὁ (the-one) βασιλεὺς (a-ruler-of," θεάσασθαι ( to-have-perceived-unto ) τοὺς (to-the-ones) ἀνακειμένους ( to-situating-up ,"εἶδεν (it-had-seen) ἐκεῖ (thither) ἄνθρωπον (to-a-mankind) οὐκ (not) ἐνδεδυμένον ( to-having-had-come-to-vest-in ) ἔνδυμα (to-a-vesting-in-to) γάμου: (of-a-marriage)
22:11. intravit autem rex ut videret discumbentes et vidit ibi hominem non vestitum veste nuptialiAnd the king went in to see the guests: and he saw there a man who had not on a wedding garment.
11. But when the king came in to behold the guests, he saw there a man which had not on a wedding-garment:
22:11. Then the king entered to see the guests. And he saw a man there who was not clothed in a wedding garment.
22:11. And when the king came in to see the guests, he saw there a man which had not on a wedding garment:
And when the king came in to see the guests, he saw there a man which had not on a wedding garment:

11: Царь, войдя посмотреть возлежащих, увидел там человека, одетого не в брачную одежду,
22:11  εἰσελθὼν δὲ ὁ βασιλεὺς θεάσασθαι τοὺς ἀνακειμένους εἶδεν ἐκεῖ ἄνθρωπον οὐκ ἐνδεδυμένον ἔνδυμα γάμου·
22:11. intravit autem rex ut videret discumbentes et vidit ibi hominem non vestitum veste nuptiali
And the king went in to see the guests: and he saw there a man who had not on a wedding garment.
22:11. Then the king entered to see the guests. And he saw a man there who was not clothed in a wedding garment.
22:11. And when the king came in to see the guests, he saw there a man which had not on a wedding garment:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11 и 12. Когда собирались гости, царя не было во дворце. Он входит только тогда, когда уже начался пир. Контраст между выражениями «злые и добрые» и «возлежащие» на пиру, т. е. принятые на царский пир в царский дворец гости, проведен, несомненно, намеренно и очень тонко. Хотя гости были «злые и добрые», однако они удостоились царского приглашения и возлежали теперь на пиру в брачных, т. е. нарядных одеждах. Злые и порочные превращаются здесь в почетных гостей быстро и какою-то чудодейственною силою. Смысл, конечно, тот, что евангельские вести, принимаемые злыми и добрыми, быстро преобразовывают их. Но взор царя омрачается при виде одного человека, который сидел на пиру не в нарядной, а в рваной, грязной, «не в брачной» одежде, в лохмотьях. Виноват ли был этот человек, если пришел на пир прямо, так сказать, с улицы, и если у него не было средств для того, чтобы приобрести себе нарядную одежду? Вопрос этот разрешается очень просто, тем, что всякий, приходящий на пир, приготовляемый Царем Небесным, может взять для себя в приемной комнате царского дворца какие угодно нарядные одежды, и, таким образом, явиться в приличном виде на брачный пир Агнца. Это в притче, несомненно, предполагается. Наша церковная песнь «Чертог Твой, вижду, Спасе мой, украшенный, и одежды не имам, да вниду в он» выражает, с одной стороны, глубочайшее смирение христианина, а с другой — просьбу, обращенную к Богу, дать приличную одежду в духовном смысле: «просвети одеяние души моей, Светодавче, и спаси мя». Таким образом, от грешника требуется только желание приобрести себе нарядные одежды, которые будут ему, несомненно, даны, и притом безмездно. Человек не в брачной одежде, очевидно, сам не захотел воспользоваться этою царскою милостью, и, не стыдясь ни Царя, ни гостей, явился на пир в своих лохмотьях. Ст. 11-14 имеют прямое отношение к пророчеству Соф I:7, 8. Под рабом, пришедшим на пир не в брачной одежде, разумеется здесь не Иуда, а вообще плотский ветхозаветный человек (ср. Рим XIII:14; Гал III:27; Еф IV:24; Кол III:12). Выражение «он же молчал» Иероним толкует так: «в то время не будет места покаянию и способности к оправданию, когда все Ангелы и самый мир будут свидетельствовать о грехах».
Adam Clarke: Commentary on the Bible - 1831
22:11: When the king came - When God shall come to judge the world.
Wedding garment - Among the orientals, long white robes were worn at public festivals; and those who appeared on such occasions with any other garments were esteemed, not only highly culpable, but worthy of punishment. Our Lord seems here to allude to Zep 1:7, Zep 1:8, The Lord hath prepared a Sacrifice, he hath Bidden his guests. And it shall come to pass, in the day of the Lord's sacrifice, that I will Punish the princes, and the King's Children, and All Such as are clothed with Strange Apparel. The person who invited the guests prepared such a garment for each, for the time being; and with which he was furnished on his application to the ruler of the feast. It was this which made the conduct of the person mentioned in the text inexcusable; he might have had a proper marriage garment, if he had applied for it.
To afford accidental guests clothing suitable to a marriage feast, was a custom among the ancient Greeks. Homer relates that Telemachus, and the son of Nestor, arriving at Lacedaemon when Menelaus was making a marriage feast for his son and daughter, were accommodated with garments suited to the occasion, after having been bathed and anointed.
Τους δ' επει ουν δρωμαι λουσαν και χρισαν ελαιῳ,
Αμφι δ' αρα χλαινας ουλας βαλον ηδε χιτωνας,
Ες ρα θρονους εζοντο παρ' Ατρειδην Μενελαον
Odyss. l. iv. ver. 49-51
They entered each a bath, and by the hands
Of maidens laved, and oiled, and clothed again
With shaggy mantles and resplendent vests,
Sat both enthroned at Menelaus' side.
Cowper
Among the Asiatics, garments called caftans, great numbers of which each nobleman has ordinarily ready in his wardrobe, are given to persons whom he wishes to honor: to refuse to accept or wear such a dress would be deemed the highest insult.
This marriage feast or dinner (the communication of the graces of the Gospel in this life) prepares for the marriage supper of the Lamb, Rev 19:7-9, the enjoyment of eternal blessedness in the kingdom of glory. Now, as without holiness no man can see the Lord, we may at once perceive what our Lord means by the marriage garment - it is Holiness of heart and life: the text last quoted asserts that the fine, white, and clean linen (alluding to the marriage garment above mentioned) was an emblem of the Righteousness of the Saints. Mark this expression: the righteousness, the whole external conduct; regulated according to the will and word of God. Of the Saints, the holy persons, whose souls were purified by the blood of the Lamb.
Albert Barnes: Notes on the Bible - 1834
22:11: A man which had not on a wedding garment - In ancient times, kings and princes were accustomed to make presents of changes of raiment to their friends and favourites, to refuse to receive which was an expression of highest contempt, Gen 45:22; Kg2 10:22; Est 6:8; Est 8:15. It was, of course, expected that such garments would be worn when they came into the presence of the benefactor. The garments worn on festival occasions were chiefly long white robes, and it was the custom of the person who made the feast to prepare such robes to be worn by the guests. This renders the conduct of this man more inexcusable. He came in his common and ordinary dress, as he was taken from the highway: and though he had not a garment of his own suitable for the occasion, yet one had been provided for him, if he had applied for it. His not doing it was expressive of the highest disrespect for the king. This beautifully represents the conduct of the hypocrite in the church. A garment of salvation might be his, performed by the hands of the Saviour, and dyed in his blood; but the hypocrite chooses the filthy rags of his own righteousness, and thus offers the highest contempt for that provided in the gospel. He is to blame, not for being invited - not for coming, if he would come, for he is freely invited but for offering the highest contempt to the King of Zion in presenting himself with all his filth and rags, and in refusing to be saved in the way provided in the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:11: when: Mat 3:12, Mat 13:30, Mat 25:31, Mat 25:32; Zep 1:12; Co1 4:5; Heb 4:12, Heb 4:13; Rev 2:23
which: Kg2 10:22; Psa 45:13, Psa 45:14; Isa 52:1, Isa 61:3-10, Isa 64:6; Zac 3:3, Zac 3:4; Lam 5:22; Rom 3:22, Rom 13:14; Gal 3:27; Co2 5:3; Eph 4:24; Col 3:10, Col 3:11; Rev 3:4, Rev 3:5, Rev 3:18; Rev 16:15, Rev 19:8
Geneva 1599
22:11 (4) And when the king came in to see the guests, he saw there a man which had not on a wedding garment:
(4) In the small number which come at the calling, there are some castaways who do not confirm their faith with newness of life.
John Gill
22:11 And when the king came in to see the guests,.... Professors of religion, members of churches, whom God takes particular notice of; he is an omniscient being, and his eyes are upon all men and their actions, and especially on such as are called by his name: he takes notice how they behave in the exercise of grace, and discharge of duty, and distinguishes hypocrites from real believers; the latter of which he has a special affection for, makes rich and large provisions for them, and protects and defends them; he knows them that are his, and gives them marks of respect; and he spies out such as are not, and will in his own time discover them, to their utter confusion and ruin. There are certain times and seasons, when God may be said to come in to see his guests; as sometimes in a way of gracious visits to his dear children, when he bids them welcome to the entertainment of his house, and invites them to eat and drink abundantly: and sometimes in a way of providence, against formal professors and hypocrites; and at the last judgment, when he will separate the sheep from the goats, and discern between the righteous and the wicked:
he saw there a man which had not on a wedding garment; by which is meant, not good works, or a holy life and conversation, nor any particular grace of the Spirit, as faith, or charity, or humility, or repentance, or any other, nor the whole work of sanctification, nor the Holy Ghost, but the righteousness of Christ: for though good works are the outward conversation garments of believers, and these greatly become them and adorn the doctrine of Christ, yet they are imperfect, and have their spots, and need washing in the blood of Christ, and cannot in themselves recommend them to God; and though the Holy Spirit and his graces, his work of holiness upon the heart, make the saints all glorious within, yet not these, but the garment of Christ's righteousness, is their clothing of wrought gold, and raiment of needlework, in which they are brought into the king's presence: this, like a garment, is without them, and put upon them; and which covers and protects them, and beautifies and adorns them; and which may be called a wedding garment, because it is that, in which the elect of God were betrothed to Christ; in which they are made ready and prepared for him, as a bride adorned for her husband: and in which they will be introduced into his presence, and be by him presented, first to himself, and then to his Father, without spot, or wrinkle, or any such thing. This man had not on this garment, this robe of righteousness; it was not imputed to him; he had no knowledge of it; or if he had any, it was only a speculative one; he had no true faith in it; he had never put on Christ, as the Lord his righteousness; he had got into a church state without it, though there is no entrance into the kingdom of heaven but by it.
John Wesley
22:11 The guest - The members of the visible Church.
Robert Jamieson, A. R. Fausset and David Brown
22:11 And when the king came in to see the guests--Solemn expression this, of that omniscient inspection of every professed disciple of the Lord Jesus from age to age, in virtue of which his true character will hereafter be judicially proclaimed!
he saw there a man--This shows that it is the judgment of individuals which is intended in this latter part of the parable: the first part represents rather national judgment.
which had not on a wedding garment--The language here is drawn from the following remarkable passage in Zeph 1:7-8 : --"Hold thy peace at the presence of the Lord God; for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, He hath bid His guests. And it shall come to pass in the day of the Lord's sacrifice, that I will punish the princes, and the king's children, and all such as are clothed with strange apparel." The custom in the East of presenting festival garments (see Gen 45:22; 4Kings 5:22), even though nor clearly proved, Is certainly presupposed here. It undoubtedly means something which they bring not of their own--for how could they have any such dress who were gathered in from the highways indiscriminately?--but which they receive as their appropriate dress. And what can that be but what is meant by "putting on the Lord Jesus," as "THE LORD OUR RIGHTEOUSNESS?" (See Ps 45:13-14). Nor could such language be strange to those in whose ears had so long resounded those words of prophetic joy: "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels" (Is 61:10).
22:1222:12: Եւ ասէ ցնա. Ը՛նկեր՝ զիա՞րդ մտեր այսր, զի ո՛չ ունէիր հանդերձ հարսանեաց։ Եւ նա պապանձեցա՛ւ։
12 «Ընկե՛ր, որ հարսանիքի զգեստ չունէիր, ինչպէ՞ս այստեղ մտար»: Եւ նա պապանձուեց
12 Ըսաւ անոր. «Ընկե՛ր, ինչո՞ւ համար հոս մտար առանց հարսանիքի հանդերձի»։ Անիկա պապանձեցաւ։
Եւ ասէ ցնա. Ընկեր, զիա՞րդ մտեր այսր, զի ոչ ունէիր հանդերձ հարսանեաց: Եւ նա պապանձեցաւ:

22:12: Եւ ասէ ցնա. Ը՛նկեր՝ զիա՞րդ մտեր այսր, զի ո՛չ ունէիր հանդերձ հարսանեաց։ Եւ նա պապանձեցա՛ւ։
12 «Ընկե՛ր, որ հարսանիքի զգեստ չունէիր, ինչպէ՞ս այստեղ մտար»: Եւ նա պապանձուեց
12 Ըսաւ անոր. «Ընկե՛ր, ինչո՞ւ համար հոս մտար առանց հարսանիքի հանդերձի»։ Անիկա պապանձեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1212: и говорит ему: друг! как ты вошел сюда не в брачной одежде? Он же молчал.
22:12  καὶ λέγει αὐτῶ, ἑταῖρε, πῶς εἰσῆλθες ὧδε μὴ ἔχων ἔνδυμα γάμου; ὁ δὲ ἐφιμώθη.
22:12. καὶ (and) λέγει (it-fortheth) αὐτῷ (unto-it,"Ἑταῖρε, (Comrade,"πῶς (unto-whither) εἰσῆλθες (thou-had-came-into) ὧδε (unto-which-moreover) μὴ (lest) ἔχων (holding) ἔνδυμα (to-a-vesting-in-to) γάμου; (of-a-marriage?"ὁ (The-one) δὲ (moreover) ἐφιμώθη. (it-was-en-muzzled)
22:12. et ait illi amice quomodo huc intrasti non habens vestem nuptialem at ille obmutuitAnd he saith to him: Friend, how camest thou in hither not having on a wedding garment? But he was silent.
12. and he saith unto him, Friend, how camest thou in hither not having a wedding-garment? And he was speechless.
22:12. And he said to him, ‘Friend, how is it that you have entered here without having a wedding garment?’ But he was dumbstruck.
22:12. And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.
And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless:

12: и говорит ему: друг! как ты вошел сюда не в брачной одежде? Он же молчал.
22:12  καὶ λέγει αὐτῶ, ἑταῖρε, πῶς εἰσῆλθες ὧδε μὴ ἔχων ἔνδυμα γάμου; ὁ δὲ ἐφιμώθη.
22:12. et ait illi amice quomodo huc intrasti non habens vestem nuptialem at ille obmutuit
And he saith to him: Friend, how camest thou in hither not having on a wedding garment? But he was silent.
22:12. And he said to him, ‘Friend, how is it that you have entered here without having a wedding garment?’ But he was dumbstruck.
22:12. And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:12: He saith unto him, Friend - Rather, companion: so εταιρε should be translated. As this man represents the state of a person in the visible Church, who neglects to come unto the master of the feast for a marriage garment, for the salvation which Christ has procured, he cannot be with any propriety called a friend, but may well be termed a companion, as being a member of the visible Church, and present at all those ordinances where Christ's presence and blessing are found, by all those who sincerely wait upon him for salvation.
How camest thou in hither - Why profess to be called by my name while living without a preparation for my kingdom?
He was speechless - Εφιμωθη, he was muzzled, or gagged. He had nothing to say in vindication of his neglect. There was a garment provided, but he neither put it on, nor applied for it. His conduct, therefore, was in the highest degree insulting and indecorous. As this man is the emblem, by general consent, of those who shall perish in the last day, may we not ask, without offense, Where does the doctrine of absolute reprobation or preterition appear in his case? If Christ had never died for him, or if he had applied for the garment, and was refused, might he not well have alleged this in behalf of his soul? - and would not the just God have listened to it? But there is not the smallest excuse for him: Christ died, the sacrifice was offered, for him; the ministers of the Gospel invited him; the Holy Spirit strove with him; he might have been saved, but he was not: and the fault lies so absolutely at his own door that the just God is vindicated in his conduct, while he sends him to hell, not for the lack of what he could not get, but for the lack of what he might have had, but either neglected or refused it.
Then said the king to the servants - To the ministering angels, executors of the Divine will.
Cast him into outer darkness - The Jewish marriages were performed in the night season, and the hall where the feast was made was superbly illuminated; the outer darkness means, therefore, the darkness on the outside of this festal hall; rendered still more gloomy to the person who was suddenly thrust out into it from such a profusion of light. See all this largely treated of on Mat 8:12 (note).
Albert Barnes: Notes on the Bible - 1834
22:12: Friend - Rather, "companions." The word does not imply friendship.
He was speechless - He had no excuse. So it will be with all hypocrites.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:12: Friend: Mat 20:13, Mat 26:50
how: Mat 5:20; Act 5:2-11, Act 8:20-23; Co1 4:5
And he was: Sa1 2:9; Job 5:16; Psa 107:42; Jer 2:23, Jer 2:26; Rom 3:19; Tit 3:11
Geneva 1599
22:12 And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was (d) speechless.
(d) Literally, "haltered", that is to say, he held his peace, as though he had a bridle or a halter around his neck.
John Gill
22:12 And he saith unto him, friend,.... Either in an ironical way, or because he professed to be a friend of God and Christ:
how camest thou in hither, not having a wedding garment? Which way didst thou come in hither? since he did not come in by faith, in the righteousness of Christ; intimating, that he climbed up some other way, and was a thief and robber; or with what face, or how couldest thou have the assurance to come in hither in such a dress, having nothing but the filthy rags of thine own righteousness? How couldest thou expect to meet with acceptance with me, or to be suitable company for my people, not being arrayed with the garments of salvation, and robe of righteousness, as they are?
And he was speechless: or muzzled: his mouth was stopped, he had nothing to say for himself: not but that there will be pleas made use of by hypocrites, and formal professors, another day; who will plead either their preaching and prophesying in Christ's name; or their attendance on outward ordinances; or the works they have done, ordinary or extraordinary; but then these will all be superseded and silenced, their own consciences will condemn them, their mouths will be stopped, and they will have nothing to say in vindication of themselves; their righteousness will not answer for them in a time to come. The Jews have a tradition (l), that
"Esau the wicked, will veil himself with his garment, and sit among the righteous in paradise, in the world to come; and the holy blessed God will draw him, and bring him out from thence, which is the sense of those words, Obad 1:4. "Though thou exalt thyself as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the Lord."''
(l) T. Hieros. Nedarim, fol. 38. 1.
John Wesley
22:12 A wedding garment - The righteousness of Christ, first imputed, then implanted. It may easily be observed, this has no relation to the Lord's Supper, but to God's proceeding at the last day.
Robert Jamieson, A. R. Fausset and David Brown
22:12 Friend, how camest thou in hither, not having a wedding garment? And he was speechless--being self-condemned.
22:1322:13: Յայնժամ ասէ թագաւորն ցսպասաւորսն. Կապեցէ՛ք զդորա զոտս եւ զձեռս՝ եւ հանէ՛ք զդա ՚ի խաւա՛րն արտաքին, ա՛նդ եղիցի լա՛լ եւ կրճել ատամանց։
13 Այն ժամանակ թագաւորը ծառաներին ասաց. «Կապեցէ՛ք դրա ոտքերն ու ձեռքերը եւ դո՛ւրս հանեցէք դրան, արտաքին խաւարը. այնտեղ կը լինի լաց եւ ատամների կրճտում
13 Այն ատեն թագաւորը սպասաւորներուն ըսաւ. «Կապեցէ՛ք ասոր ոտքերն ու ձեռքերը, հանեցէ՛ք զանիկա դուրսի խաւարը, հոն պիտի ըլլայ լալ ու ակռաներ կրճտել»։
Յայնժամ ասէ թագաւորն ցսպասաւորսն. Կապեցէք զդորա զոտս եւ զձեռս, եւ հանէք զդա ի խաւարն արտաքին. անդ եղիցի լալ եւ կրճել ատամանց:

22:13: Յայնժամ ասէ թագաւորն ցսպասաւորսն. Կապեցէ՛ք զդորա զոտս եւ զձեռս՝ եւ հանէ՛ք զդա ՚ի խաւա՛րն արտաքին, ա՛նդ եղիցի լա՛լ եւ կրճել ատամանց։
13 Այն ժամանակ թագաւորը ծառաներին ասաց. «Կապեցէ՛ք դրա ոտքերն ու ձեռքերը եւ դո՛ւրս հանեցէք դրան, արտաքին խաւարը. այնտեղ կը լինի լաց եւ ատամների կրճտում
13 Այն ատեն թագաւորը սպասաւորներուն ըսաւ. «Կապեցէ՛ք ասոր ոտքերն ու ձեռքերը, հանեցէ՛ք զանիկա դուրսի խաւարը, հոն պիտի ըլլայ լալ ու ակռաներ կրճտել»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1313: Тогда сказал царь слугам: связав ему руки и ноги, возьмите его и бросьте во тьму внешнюю; там будет плач и скрежет зубов;
22:13  τότε ὁ βασιλεὺς εἶπεν τοῖς διακόνοις, δήσαντες αὐτοῦ πόδας καὶ χεῖρας ἐκβάλετε αὐτὸν εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
22:13. τότε (To-the-one-which-also) ὁ (the-one) βασιλεὺς (a-ruler-of) εἶπεν (it-had-said) τοῖς (unto-the-ones) διακόνοις (unto-raisers-through," Δήσαντες ( Having-binded ) αὐτοῦ (of-it) πόδας (to-feet) καὶ (and) χεῖρας (to-hands) ἐκβάλετε (ye-should-have-had-casted-out) αὐτὸν (to-it) εἰς (into) τὸ (to-the-one) σκότος (to-an-obscurity) τὸ (to-the-one) ἐξώτερον: (to-more-out-unto-which) ἐκεῖ (thither) ἔσται ( it-shall-be ) ὁ (the-one) κλαυθμὸς (a-sobbing-of) καὶ (and) ὁ (the-one) βρυγμὸς (a-grating-of) τῶν (of-the-ones) ὀδόντων. (of-teeth)
22:13. tunc dixit rex ministris ligatis pedibus eius et manibus mittite eum in tenebras exteriores ibi erit fletus et stridor dentiumThen the king said to the waiters: Bind his hands and feet, and cast him into the exterior darkness. There shall be weeping and gnashing of teeth.
13. Then the king said to the servants, Bind him hand and foot, and cast him out into the outer darkness; there shall be the weeping and gnashing of teeth.
22:13. Then the king said to the ministers: ‘Bind his hands and feet, and cast him into the outer darkness, where there will be weeping and gnashing of teeth.
22:13. Then said the king to the servants, Bind him hand and foot, and take him away, and cast [him] into outer darkness; there shall be weeping and gnashing of teeth.
Then said the king to the servants, Bind him hand and foot, and take him away, and cast [him] into outer darkness; there shall be weeping and gnashing of teeth:

13: Тогда сказал царь слугам: связав ему руки и ноги, возьмите его и бросьте во тьму внешнюю; там будет плач и скрежет зубов;
22:13  τότε ὁ βασιλεὺς εἶπεν τοῖς διακόνοις, δήσαντες αὐτοῦ πόδας καὶ χεῖρας ἐκβάλετε αὐτὸν εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
22:13. tunc dixit rex ministris ligatis pedibus eius et manibus mittite eum in tenebras exteriores ibi erit fletus et stridor dentium
Then the king said to the waiters: Bind his hands and feet, and cast him into the exterior darkness. There shall be weeping and gnashing of teeth.
22:13. Then the king said to the ministers: ‘Bind his hands and feet, and cast him into the outer darkness, where there will be weeping and gnashing of teeth.
22:13. Then said the king to the servants, Bind him hand and foot, and take him away, and cast [him] into outer darkness; there shall be weeping and gnashing of teeth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13 О связывании, узах, веревках много раз упоминается в Евангелиях (см. напр., Мк III:27; V:3 и проч.); о связывании и развязывании Христос говорил несколько раз. Слов: «возьмите его за руки и ноги» (arate auton podwn kai ceirwn) нет в лучших кодексах. Некоторые думают, что слова «там будет плач и скрежет зубов» не суть слова изображенного в притче царя, а Самого Христа, прибавленные к притче.
Albert Barnes: Notes on the Bible - 1834
22:13: Cast him into outer darkness - See the notes at Mat 8:12. This, without doubt, refers to the future punishment of the hypocrite, Mat 23:23-33; Mat 24:51.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:13: Bind: Mat 12:29, Mat 13:30; Isa 52:1; Dan 3:20; Joh 21:18; Act 21:11; Rev 21:27
outer: Mat 8:12, Mat 25:30; Th2 1:9; Pe2 2:4, Pe2 2:17; Jde 1:6, Jde 1:13
there: Mat 13:42, Mat 13:50, Mat 24:51; Psa 37:12, Psa 112:10; Luk 13:28; Act 7:54
Geneva 1599
22:13 Then said the king to the (e) servants, Bind him hand and foot, and take him away, and cast [him] into outer darkness; there shall be weeping and gnashing of teeth.
(e) To those that served the guests.
John Gill
22:13 Then said the king to his servants,.... By whom are meant, either the ministers of the Gospel, and pastors of churches, who by the order of Christ, and in the name of the churches, cast out all such as appear, by their bad principles and evil practices, to be without the grace of God, and righteousness of Christ; or rather, the angels, who will bind up the tares in bundles, and burn them, and gather out of Christ's kingdom all that offend and do iniquity; and sever the wicked from the just, and use them in the manner here directed to:
bind him hand and foot; as malefactors used to be, to denote greatness of his crime, his unparalleled insolence, and the unavoidableness of his punishment; such methods being taken, that there could be no escaping it:
and take him away; from hence, to prison; a dreadful thing, to go out of a church of Christ to hell. This clause is not in the Vulgate Latin, nor in the Syriac and Arabic versions, nor in Munster's Hebrew Gospel, but is in all the ancient Greek copies;
and cast him into utter darkness, there shall be weeping and gnashing of teeth; See Gill on Mt 8:12
Robert Jamieson, A. R. Fausset and David Brown
22:13 Then said the king to the servants--the angelic ministers of divine vengeance (as in Mt 13:41).
Bind him hand and foot--putting it out of his power to resist.
and take him away, and cast him into outer darkness--So Mt 8:12; Mt 25:30. The expression is emphatic--"the darkness which is outside." To be "outside" at all--or, in the language of Rev_ 22:15, to be "without" the heavenly city, excluded from its joyous nuptials and gladsome festivities--is sad enough of itself, without anything else. But to find themselves not only excluded from the brightness and glory and joy and felicity of the kingdom above, but thrust into a region of "darkness," with all its horrors, this is the dismal retribution here announced, that awaits the unworthy at the great day.
there--in that region and condition.
shall be weeping and gnashing of teeth. See on Mt 13:42.
22:1422:14: Զի բազումք են կոչեցեալք՝ եւ սակաւք ընտրեալք[407]։[407] Ոմանք. Եւ սակաւք են ընտրեալք։
14 որովհետեւ կանչուածները բազում են, իսկ ընտրեալները՝ սակաւ»:
14 Վասն զի կանչուածները շատ են, բայց ընտրուածները քիչ»։
զի բազումք են կոչեցեալք, եւ սակաւք` ընտրեալք:

22:14: Զի բազումք են կոչեցեալք՝ եւ սակաւք ընտրեալք[407]։
[407] Ոմանք. Եւ սակաւք են ընտրեալք։
14 որովհետեւ կանչուածները բազում են, իսկ ընտրեալները՝ սակաւ»:
14 Վասն զի կանչուածները շատ են, բայց ընտրուածները քիչ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1414: ибо много званых, а мало избранных.
22:14  πολλοὶ γάρ εἰσιν κλητοὶ ὀλίγοι δὲ ἐκλεκτοί.
22:14. πολλοὶ ( Much ) γάρ (therefore) εἰσιν (they-be) κλητοὶ ( called ," ὀλίγοι ( little ) δὲ (moreover) ἐκλεκτοί . ( forthed-out )
22:14. multi autem sunt vocati pauci vero electiFor many are called, but few are chosen.
14. For many are called, but few chosen.
22:14. For many are called, but few are chosen.’ ”
22:14. For many are called, but few [are] chosen.
For many are called, but few [are] chosen:

14: ибо много званых, а мало избранных.
22:14  πολλοὶ γάρ εἰσιν κλητοὶ ὀλίγοι δὲ ἐκλεκτοί.
22:14. multi autem sunt vocati pauci vero electi
For many are called, but few are chosen.
22:14. For many are called, but few are chosen.’ ”
22:14. For many are called, but few [are] chosen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14 Человек, пришедший на пир не в брачной одежде, так сказать, стал на один уровень с теми многочисленными людьми, которые оскорбили и убили посланных от царя (ст. 6). В сравнении с их огромным числом принятые царем гости представляют из себя незначительное меньшинство, какое могло поместиться во дворце. И даже в среде самих гостей нашелся человек, присутствие которого было нежелательно и недопустимо (ср. 3 Езд VIII:1, 55; IX:15). Подобное же заключение притчи и у Лк XIV:24.
Adam Clarke: Commentary on the Bible - 1831
22:14: Many are called, etc. - This verse is wanting in one of Colbert's MSS., marked 33 in Griesbach. See the note on Mat 20:16. Many are called by the preaching of the Gospel into the outward communion of the Church of Christ; but few, comparatively, are chosen to dwell with God in glory, because they do not come to the master of the feast for a marriage garment - for that holiness without which none can see the Lord. This is an allusion to the Roman custom of raising their militia; all were mustered, but only those were chosen to serve, who were found proper. See the note on Mat 20:16. Reader! examine thy soul, and make sure work for eternity!
Albert Barnes: Notes on the Bible - 1834
22:14: Many are called, but few are chosen - Our Saviour often uses this expression. It was probably proverbial. The Jews had been called, but few of them had been chosen to life. The great mass of the nation was wicked, and they showed by their lives that they were not chosen to salvation. The Gentiles also were invited to be saved, Isa 45:22. Nation after nation has been called; but few, few have yet showed that they were real Christians, the elect of God. It is also true that many who are in the church may prove to be without the wedding garment, and show at last that they were not the chosen of God. This remark in the 14th verse is the inference from the "whole parable," and not of the part about the man without the wedding garment. It does not mean, therefore, that the great mass in the church are simply called and not chosen, or are hypocrites; but the great mass in "the human family," in the time of Christ, who had been "called," had rejected the mercy of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:14: Mat 7:13, Mat 7:14, Mat 20:16; Luk 13:23, Luk 13:24
John Gill
22:14 For many are called, but few chosen. See Gill on Mt 20:16
John Wesley
22:14 Many are called; few chosen - Many hear; few believe. Yea, many are members of the visible, but few of the invisible Church. Mt 20:16.
Robert Jamieson, A. R. Fausset and David Brown
22:14 For many are called, but few are chosen--So Mt 19:30. See on Mt 20:16.
22:1522:15: Յայնժամ գնացեալ փարիսեցիքն, առին խորհուրդ զնմանէ, թէ ո՞րպէս դնիցեն նմա որոգա՛յթ բանիւք։
15 Այն ժամանակ փարիսեցիները գնացին խորհուրդ արեցին նրա մասին, թէ ինչպէս խօսքերով նրան որոգայթ լարեն
15 Այն ատեն փարիսեցիները խորհուրդ ըրին որպէս զի որոգայթ մը լարեն խօսքով։
Յայնժամ գնացեալ փարիսեցիքն` առին խորհուրդ զնմանէ թէ որպէս դնիցեն նմա որոգայթ բանիւք:

22:15: Յայնժամ գնացեալ փարիսեցիքն, առին խորհուրդ զնմանէ, թէ ո՞րպէս դնիցեն նմա որոգա՛յթ բանիւք։
15 Այն ժամանակ փարիսեցիները գնացին խորհուրդ արեցին նրա մասին, թէ ինչպէս խօսքերով նրան որոգայթ լարեն
15 Այն ատեն փարիսեցիները խորհուրդ ըրին որպէս զի որոգայթ մը լարեն խօսքով։
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22:1515: Тогда фарисеи пошли и совещались, как бы уловить Его в словах.
22:15  τότε πορευθέντες οἱ φαρισαῖοι συμβούλιον ἔλαβον ὅπως αὐτὸν παγιδεύσωσιν ἐν λόγῳ.
22:15. Τότε (To-the-one-which-also) πορευθέντες ( having-been-traversed-of ) οἱ (the-ones) Φαρισαῖοι ( Faris-belonged ,"συμβούλιον (to-a-purposelet-together) ἔλαβον (they-had-taken) ὅπως (unto-which-whither) αὐτὸν (to-it) παγιδεύσωσιν (they-might-have-trapped-of) ἐν (in) λόγῳ. (unto-a-forthee)
22:15. tunc abeuntes Pharisaei consilium inierunt ut caperent eum in sermoneThen the Pharisees going, consulted among themselves how to insnare him in his speech.
15. Then went the Pharisees, and took counsel how they might ensnare him in talk.
22:15. Then the Pharisees, going out, took counsel as to how they might entrap him in speech.
22:15. Then went the Pharisees, and took counsel how they might entangle him in [his] talk.
Then went the Pharisees, and took counsel how they might entangle him in [his] talk:

15: Тогда фарисеи пошли и совещались, как бы уловить Его в словах.
22:15  τότε πορευθέντες οἱ φαρισαῖοι συμβούλιον ἔλαβον ὅπως αὐτὸν παγιδεύσωσιν ἐν λόγῳ.
22:15. tunc abeuntes Pharisaei consilium inierunt ut caperent eum in sermone
Then the Pharisees going, consulted among themselves how to insnare him in his speech.
22:15. Then the Pharisees, going out, took counsel as to how they might entrap him in speech.
22:15. Then went the Pharisees, and took counsel how they might entangle him in [his] talk.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15 По Марку и Луке, фарисеи поняли, что Спаситель в притче о злых виноградарях говорил о них (Мк XII:12; Лк XX:19). Поэтому и хотели уловить Его в слове (Мк XII:13; Лк XX:20). У Матфея эта связь не выражена столь же ясно, как у других синоптиков; но сообщения их бросают свет и на его выражения. Можно заключить, в конце концов, что фарисеев раздражила не только рассказанная у всех синоптиков притча о злых виноградарях, но и о браке царского сына, рассказанная в настоящей связи только у Матфея; враги Христа могли растолковать не в свою пользу и эту притчу, если только ее слышали. Таким образом, показание Матфея в разбираемом стихе предоставляется естественным и связным. Что касается времени, то как у Матфея, так и в параллельных рассказах Марка (XII:13-17) и Луки (XX:20-26) оно не определяется. Одно можно только утверждать с достоверностью, что эти события были продолжением предыдущих и совершились в третий день еврейской недели, или, по-нашему, во вторник. Может быть, фарисеи пошли и совещались во время произнесения притчей Спасителем; но вероятнее — после них. — Думают, что это были не официальные представители партии, бывшие членами Синедриона (как в XXI:23, 45), а все дело происходило независимо от Синедриона, фарисеи действовали как отдельная и самостоятельная партия. Совещание происходило, может быть, среди бывшей в храме или окружавшей Христа толпы. Греческий глагол pagideuswsin характерен. Он встречается только здесь у Матфея во всем Новом Завете и происходит от pagh - pagiV (Лк XXI:35; Рим XI:9; 1 Тим III:7; VI:9; 2 Тим II:26), сеть, петля, силок, западня. Так как уловление Христа в слове было важно для Его врагов, то они, на своем совещании, употребили, конечно, все свои силы и способности для того, чтобы как можно хитрее придумать вопрос, при помощи которого можно было бы поставить Христа в сильное затруднение и даже безвыходное положение.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 Then went the Pharisees, and took counsel how they might entangle him in his talk. 16 And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men. 17 Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not? 18 But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites? 19 show me the tribute money. And they brought unto him a penny. 20 And he saith unto them, Whose is this image and superscription? 21 They say unto him, Caesar's. Then saith he unto them, Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's. 22 When they had heard these words, they marvelled, and left him, and went their way.

It was not the least grievous of the sufferings of Christ, that he endured the contradiction of sinners against himself, and had snares laid for him by those that sought how to take him off with some pretence. In these verses, we have him attacked by the Pharisees and Herodians with a question about paying tribute to Cæsar. Observe,

I. What the design was, which they proposed to themselves; They took counsel to entangle him in his talk. Hitherto, his encounters had been mostly with the chief priests and the elders, men in authority, who trusted more to their power than to their policy, and examined him concerning his commission (ch. xxi. 23); but now he is set upon from another quarter; the Pharisees will try whether they can deal with him by their learning in the law, and in casuistical divinity, and they have a tentamen novum--a new trial for him. Note, It is in vain for the best and wisest of men to think that, by their ingenuity, or interest, or industry, or even by their innocence and integrity, they can escape the hatred and ill will of bad men, or screen themselves from the strife of tongues. See how unwearied the enemies of Christ and his kingdom are in their opposition!

1. They took counsel. It was foretold concerning him, that the rulers would take counsel against him (Ps. ii. 2); and so persecuted they the prophets. Come, and let us devise devices against Jeremiah. See Jer. xviii. 18; xx. 10. Note, The more there is of contrivance and consultation about sin, the worse it is. There is a particular woe to them that devise iniquity, Mic. ii. 1. The more there is of the wicked wit in the contrivance of a sin, the more there is of the wicked will in the commission of it.

2. That which they aimed at was to entangle him in his talk. They saw him free and bold in speaking his mind, and hoped by that, if they could bring him to some nice and tender point, to get an advantage against him. It has been the old practice of Satan's agents and emissaries, to make a man an offender for a word, a word misplaced, or mistaken, or misunderstood; a word, though innocently designed, yet perverted by strained inuendos: thus they lay a snare for him that reproveth in the gate (Isa. xxix. 21), and represent the greatest teachers as the greatest troublers of Israel: thus the wicked plotteth against the just, Ps. xxxvii. 12, 13.

There are two ways by which the enemies of Christ might be revenged on him, and be rid of him; either by law or by force. By law they could not do it, unless they could make him obnoxious to the civil government; for it was not lawful for them to put any man to death (John xviii. 31); and the Roman powers were not apt to concern themselves about questions of words, and names, and their law, Acts xviii. 15. By force they could not do it, unless they could make him obnoxious to the people, who were always the hands, whoever were the heads, in such acts of violence, which they call the beating of the rebels; but the people took Christ for a Prophet, and therefore his enemies could not raise the mob against him. Now (as the old serpent was from the beginning more subtle than any beast of the field), the design was, to bring him into such a dilemma, that he must make himself liable to the displeasure either of the Jewish multitude, or of the Roman magistrates; let him take which side of the question he will, he shall run himself into a premunire; and so they will gain their point, and make his own tongue to fall upon him.

II. The question which they put to him pursuant to this design, v. 16, 17. Having devised this iniquity in secret, in a close cabal, behind the curtain, when they went abroad without loss of time they practised it. Observe,

1. The persons they employed; they did not go themselves, lest the design should be suspected and Christ should stand the more upon his guard; but they sent their disciples, who would look less like tempters, and more like learners. Note, Wicked men will never want wicked instruments to be employed in carrying on their wicked counsels. Pharisees have their disciples at their beck, who will go any errand for them, and say as they say; and they have this in their eyes, when they are so industrious to make proselytes.

With them they sent the Herodians, a party among the Jews, who were for a cheerful and entire subjection to the Roman emperor, and to Herod his deputy; and who made it their business to reconcile people to that government, and pressed all to pay their tribute. Some think that they were the collectors of the land tax, as the publicans were of the customs, and that they went with the Pharisees to Christ, with this blind upon their plot, that while the Herodians demanded the tax, and the Pharisees denied it, they were both willing to refer it to Christ, as a proper Judge to decide the quarrel. Herod being obliged, by the charter of the sovereignty, to take care of the tribute, these Herodians, by assisting him in that, helped to endear him to his great friends at Rome. The Pharisees, on the other hand, were zealous for the liberty of the Jews, and did what they could to make them impatient of the Roman yoke. Now, if he should countenance the paying of tribute, the Pharisees would incense the people against him; if he should discountenance or disallow it, the Herodians would incense the government against him. Note, It is common for those that oppose one another, to continue in an opposition to Christ and his kingdom. Samson's foxes looked several ways, but met in one firebrand. See Ps. lxxxiii. 3, 5, 7, 8. If they are unanimous in opposing, should not we be so in maintaining, the interests of the gospel?

2. The preface, with which they were plausibly to introduce the question; it was highly complimentary to our Saviour (v. 16); Master, we know that thou art true, and teachest the way of God in truth. Note, It is a common thing for the most spiteful projects to be covered with the most specious pretences. Had they come to Christ with the most serious enquiry, and the most sincere intention, they could not have expressed themselves better. Here is hatred covered with deceit, and a wicked heart with burning lips (Prov. xxvi. 23); as Judas, who kissed, and betrayed, as Joab, who kissed, and killed.

Now, (1.) What they said of Christ was right, and whether they knew it or no, blessed be God, we know it.

[1.] That Jesus Christ was a faithful Teacher; Thou art true, and teachest the way of God in truth. For himself, he is true, the Amen, the faithful Witness; he is the Truth itself. As for his doctrine, the matter of his teaching was the way of God, the way that God requires us to walk in, the way of duty, that leads to happiness; that is the way of God. The manner of it was in truth; he showed people the right way, the way in which they should go. He was a skilful Teacher, and knew the way of God; and a faithful Teacher, that would be sure to let us know it. See Prov. viii. 6-9. This is the character of a good teacher, to preach the truth, the whole truth, and nothing but the truth, and not to suppress, pervert, or stretch, any truth, for favour or affection, hatred or good will, either out of a desire to please, or a fear to offend, any man.

[2.] That he was a bold Reprover. In preaching, he cared not for any; he valued no man's frowns or smiles, he did not court, he did not dread, either the great or the many, for he regarded not the person of man. In his evangelical judgment, he did not know faces; that Lion of the tribe of Judah, turned not away for any (Prov. xxx. 30), turned not a step from the truth, nor from his work, for fear of the most formidable. He reproved with equity (Isa. xi. 4), and never with partiality.

(2.) Though what they said was true for the matter of it, yet there was nothing but flattery and treachery in the intention of it. They called him Master, when they were contriving to treat him as the worst of malefactors; they pretended respect for him, when they intended mischief against him; and they affronted his wisdom as Man, much more his omniscience as God, of which he had so often given undeniable proofs, when they imagined that they could impose upon him with these pretences, and that he could not see through them. It is the grossest atheism, that is the greatest folly in the world, to think to put a cheat upon Christ, who searches the heart, Rev. ii. 23. Those that mock God do but deceive themselves. Gal. vi. 7.

3. The proposal of the case; What thinkest thou? As if they had said, "Many men are of many minds in this matter; it is a case which relates to practice, and occurs daily; let us have thy thought freely in the matter, Is it lawful to give tribute to Cæsar or not?" This implies a further question; Has Cæsar a right to demand it? The nation of the Jews was lately, about a hundred years before this, conquered by the Roman sword, and so, as other nations, made subject to the Roman yoke, and became a province of the empire; accordingly, toll, tribute, and custom, were demanded from them, and sometimes poll-money. By this it appeared that the sceptre was departed from Judah (Gen. xlix. 10); and therefore, if they had understood the signs of the times, they must have concluded that Shiloh was come, and either that this was he, or they must find out another more likely to be so.

Now the question was, Whether it was lawful to pay these taxes voluntarily, or, Whether they should not insist upon the ancient liberty of their nation, and rather suffer themselves to be distrained upon? The ground of the doubt was, that they were Abraham's seed, and should not by consent be in bondage to any man, John viii. 33. God had given them a law, that they should not set a stranger over them. Did not that imply, that they were not to yield any willing subjection to any prince, state, or potentate, that was not of their own nation and religion? This was an old mistake, arising from that pride and thathaughty spirit which bring destruction and a fall. Jeremiah, in his time, though he spoke in God's name, could not possibly beat them off it, nor persuade them to submit to the king of Babylon; and their obstinacy in that matter was then their ruin (Jer. xxvii. 12, 13): and now again they stumbled at the same stone; and it was the very thing which, in a few years after, brought final destruction upon them by the Romans. They quite mistook the sense both of the precept and of the privilege, and, under colour of God's word, contended with his providence, when they should have kissed the rod, and accepted the punishment of their iniquity.

However, by this question they hoped to entangle Christ, and, which way soever he resolved it, to expose him to the fury either of the jealous Jews, or of the jealous Romans; they were ready to triumph, as Pharaoh did over Israel, that the wilderness had shut him in, and his doctrine would be concluded either injurious to the rights of the church, or hurtful to kings and provinces.

III. The breaking of this snare by the wisdom of the Lord Jesus.

1. He discovered it (v. 18); He perceived their wickedness; for, surely in vain is the net spread in the sight of any bird, Prov. i. 17. A temptation perceived is half conquered, for our greatest danger lies from snakes under the green grass; and he said, Why tempt ye me, ye hypocrites? Note, Whatever vizard the hypocrite puts on, our Lord Jesus sees through it; he perceives all the wickedness that is in the hearts of pretenders, and can easily convict them of it, and set it in order before them. He cannot be imposed upon, as we often are, by flatteries and fair pretences. He that searches the heart can call hypocrites by their own name, as Ahijah did the wife of Jeroboam (1 Kings xiv. 6), Why feignest thou thyself to be another? Why tempt ye me, ye hypocrites? Note, Hypocrites tempt Jesus Christ; they try his knowledge, whether he can discover them through their disguises; they try his holiness and truth, whether he will allow of them in this church; but if they that of old tempted Christ, when he was but darkly revealed, were destroyed of serpents, of how much sorer punishment shall they be thought worthy who tempt him now in the midst of gospel light and love! Those that presume to tempt Christ will certainly find him too hard for them, and that he is of more piercing eyes than not to see, and more pure eyes than not to hate, the disguised wickedness of hypocrites, that dig deep to hide their counsel from him.

2. He evaded it; his convicting them of hypocrisy might have served for an answer (such captious malicious questions deserve a reproof, not a reply): but our Lord Jesus gave a full answer to their question, and introduced it by an argument sufficient to support it, so as to lay down a rule for his church in this matter, and yet to avoid giving offence, and to break the snare.

(1.) He forced them, ere they were aware, to confess Cæsar's authority over them, v. 19, 20. In dealing with those that are captious, it is good to give our reasons, and, if possible, reasons of confessed cogency, before we give our resolutions. Thus the evidence of truth may silence gainsayers by surprise, while they only stood upon their guard against the truth itself, not against the reason of it; Show me the tribute-money. He had none of his own to convince them by; it should seem, he had not so much as one piece of money about him, for for our sakes he emptied himself, and became poor; he despised the wealth of this world, and thereby taught us not to over-value it; silver and gold he had none; why then should we covet to load ourselves with the thick clay? The Romans demanded their tribute in their own money, which was current among the Jews at that time: that therefore is called the tribute-money; he does not name what piece but the tribute money, to show that he did not mind things of that nature, nor concern himself about them; his heart was upon better things, the kingdom of God and the riches and righteousness thereof, and ours should be so too. They presently brought him a penny, a Roman penny in silver, in value about sevenpence half-penny of our money, the most common piece then in use: it was stamped with the emperor's image and superscription, which was the warrant of the public faith for the value of the pieces so stamped; a method agreed on by most nations, for the more easy circulation of money with satisfaction. The coining of money has always been looked upon as a branch of the prerogative, a flower of the crown, a royalty belonging to the sovereign powers; and the admitting of that as the good and lawful money of a country is an implicit submission to those powers, and an owning of them in money matters. How happy is our constitution, and how happy we, who live in a nation where, though the image and superscription be the sovereign's, the property is the subject's, under the protection of the laws, and what we have we can call our own!

Christ asked them, Whose image is this? They owned it to be Cæsar's, and thereby convicted those of falsehood who said, We were never in bondage to any; and confirmed what afterward they said, We have no king but Cæsar. It is a rule in the Jewish Talmud, that "he is the king of the country whose coin is current in the country." Some think that the superscription upon this coin was a memorandum of the conquest of Judea by the Romans, anno post captam Judæam--the year after that event; and that they admitted that too.

(2.) From thence he inferred the lawfulness of paying tribute to Cæsar (v. 21); Render therefore to Cæsar the things that are Cæsar's; not, "Give it him" (as they expressed it, v. 17), but, "Render it; Return," or "Restore it; if Cæsar fill the purses, let Cæsar command them. It is too late now to dispute paying tribute to Cæsar; for you are become a province of the empire, and, when once a relation is admitted, the duty of it must be performed. Render to all their due, and particularly tribute to whom tribute is due." Now by this answer,

[1.] No offence was given. It was much to the honour of Christ and his doctrine, that he did not interpose as a Judge or a Divider in matters of this nature, but left them as he found them, for his kingdom is not of this world; and in this he hath given an example to his ministers, who deal in sacred things, not to meddle with disputes about things secular, not to wade far into controversies relating to them, but to leave that to those whose proper business it is. Ministers that would mind their business, and please their master, must not entangle themselves in the affairs of this life: they forfeit the guidance of God's Spirit, and the convoy of his providence when they thus to out of their way. Christ discusses not the emperor's title, but enjoins a peaceable subjection to the powers that be. The government therefore had no reason to take offence at his determination, but to thank him, for it would strengthen Cæsar's interest with the people, who held him for a Prophet; and yet such was the impudence of his prosecutors, that, though he had expressly charged them to render to Cæsar the things that are Cæsar's, they laid the direct contrary in his indictment, that he forbade to give tribute to Cæsar, Luke xxiii. 2. As to the people, the Pharisees could not accuse him to them, because they themselves had, before they were aware, yielded the premises, and then it was too late to evade the conclusion. Note, Though truth seeks not a fraudulent concealment, yet it sometimes needs a prudent management, to prevent the offence which may be taken at it.

[2.] His adversaries were reproved. First, Some of them would have had him make it unlawful to give tribute to Cæsar, that they might have a pretence to save their money. Thus many excuse themselves from that which they must do, by arguing whether they may do it or no. Secondly, They all withheld from God his dues, and are reproved for that: while they were vainly contending about their civil liberties, they had lost the life and power of religion, and needed to be put in mind of their duty to God, with that to Cæsar.

[3.] His disciples were instructed, and standing rules left to the church.

First, That the Christian religion is no enemy to civil government, but a friend to it. Christ's kingdom doth not clash or interfere with the kingdoms of the earth, in any thing that pertains to their jurisdiction. By Christ kings reign.

Secondly, It is the duty of subjects to render to magistrates that which, according to the laws of their country, is their due. The higher powers, being entrusted with the public welfare, the protection of the subject, and the conservation of the peace, are entitled, in consideration thereof, to a just proportion of the public wealth, and the revenue of the nation. For this cause pay we tribute, because they attend continually to this very thing (Rom. xiii. 6); and it is doubtless a greater sin to cheat the government than to cheat a private person. Though it is the constitution that determines what is Cæsar's, yet, when that is determined, Christ bids us render it to him; my coat is my coat, by the law of man; but he is a thief, by the law of God, that takes it from me.

Thirdly, When we render to Cæsar the things that are Cæsar's, we must remember withal to render to God the things that are God's. If our purses be Cæsar's, our consciences are God's; he hath said, My son, give me thy heart: he must have the innermost and uppermost place there; we must render to God that which is his due, out of our time and out of our estates; from them he must have his share as well as Cæsar his; and if Cæsar's commands interfere with God's we must obey God rather than men.

Lastly, Observe how they were nonplussed by this answer; they marvelled, and left him, and went their way, v. 22. They admired his sagacity in discovering and evading a snare which they thought so craftily laid. Christ is, and will be, the Wonder, not only of his beloved friends, but of his baffled enemies. One would think they should have marvelled and followed him, marvelled and submitted to him; no, they marvelled and left him. Note, There are many in whose eyes Christ is marvellous, and yet not precious. They admire his wisdom, but will not be guided by it, his power, but will not submit to it. They went their way, as persons ashamed, and made an inglorious retreat. The stratagem being defeated, they quitted the field. Note, There is nothing got by contending with Christ.
Adam Clarke: Commentary on the Bible - 1831
22:15: In his talk - Εν λογῳ, by discourse: intending to ask him subtle and ensnaring questions; his answers to which might involve him either with the Roman government, or with the great Sanhedrin.
Albert Barnes: Notes on the Bible - 1834
22:15
Then went the Pharisees - See the notes at Mat 3:7.
How they might entangle him - To entangle means to "ensnare," as birds are taken by a net. This is done secretly, by leading them within the compass of the net and then suddenly springing it over them. So to entangle is artfully to lay a plan for enticing; to beguile by proposing a question, and by leading, if possible, to an incautious answer. This was what the Pharisees and Herodians endeavored to do in regard to Jesus.
In his talk - The word "his" is supplied by the translators, perhaps improperly. It means "in conversations," or by "talking" with him; not alluding to anything that he had before said.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:15: went: Psa 2:2; Mar 12:13-17; Luk 20:20-26
how: Psa 41:6, Psa 56:5-7, Psa 57:6, Psa 59:3; Isa 29:21; Jer 18:18, Jer 20:10; Luk 11:53, Luk 11:54; Heb 12:3
Geneva 1599
22:15 (f) Then went the Pharisees, and took counsel how they might entangle him in [his] talk.
(f) Snare him in his words or talk. The Greek word is derived from snares which hunters lay.
John Gill
22:15 Then went the Pharisees,.... After they had heard the parables of the two sons being bid to go into the vineyard, of the vineyard let out to husbandmen, and of the marriage feast; for it is clear from hence, that these stayed and heard the last of these parables, in all which they saw themselves designed; and though they were irritated and provoked to the last degree, they were obliged to hide their resentments, nor durst they use any violence for fear of the people; wherefore they retired to some convenient place, to the council chamber, or to the palace of the high priest, or where the chief priests were gone, who seem to have departed some time before them:
and took counsel; among themselves, and of others, their superiors; not how they should behave more agreeably for the future, and escape due punishment and wrath to the uttermost, which the King of kings would justly inflict on them, very plainly signified in the above parables; but
how they might entangle him in his talk, or "take hold of his words", as in Luke; or "catch him in his words", as in Mark: they consulted to draw him into a conversation, on a dangerous and ensnaring subject; when they hoped a word might drop unwarily from him, which they might catch at, lay hold on, and improve to his disadvantage; either with the common people, or the government, and especially the latter; as is to be learned from Luke, who expressly says their end was,
that so they might deliver him unto the power and authority of the governor; the Roman governor, Pontius Pilate, should he say any thing against Caesar, which they endeavoured to ensnare him into; by which means, they doubted not of setting the populace against him, and of screening themselves from their resentments; and of gaining their main point, the delivery of him up into the hands of the civil government, who, for treason and sedition, would put him to death.
John Wesley
22:15 Mk 12:13; Lk 20:20.
22:1622:16: Եւ առաքեն առ նա զաշակերտսն իւրեանց Հերովդիանոսօ՛քն հանդերձ՝ եւ ասեն. Վա՛րդապետ՝ գիտեմք զի ճշմարի՛տ ես, եւ զճանապարհն Աստուծոյ ճշմարտութեամբ ուսուցանես, եւ ո՛չ է քեզ փոյթ զումեքէ, եւ ո՛չ հայիս յերեսս մարդոյ[408]։ [408] Ոմանք. Յերեսս մարդոյն. կամ՝ մարդկան։
16 Եւ նրա մօտ ուղարկեցին իրենց աշակերտներից ոմանց՝ հերովդէսականների հետ միասին եւ ասացին. «Վարդապե՛տ, գիտենք, որ ճշմարտախօս ես եւ Աստծու ճանապարհը ճշմարտութեամբ ես ուսուցանում. եւ ոչ մէկից չես քաշւում ու ոչ մի մարդու աչառութիւն չես անում
16 Իրենց աշակերտները՝ Հերովդէսեաններու հետ մէկտեղ ղրկեցին անոր ու ըսին. «Վա՛րդապետ, գիտենք թէ ճշմարտախօս ես եւ ճշմարտութեամբ Աստուծոյ ճամբան կը սորվեցնես ու մարդո՛ւ համար հոգդ չէ, քանզի մարդոց երեսպաշտութիւն չես ըներ,
Եւ առաքեն առ նա զաշակերտս իւրեանց Հերովդիանոսօքն հանդերձ, եւ ասեն. Վարդապետ, գիտեմք զի ճշմարիտ ես, եւ զճանապարհն Աստուծոյ ճշմարտութեամբ ուսուցանես, եւ ոչ է քեզ փոյթ զումեքէ, եւ ոչ հայիս յերեսս մարդոյ:

22:16: Եւ առաքեն առ նա զաշակերտսն իւրեանց Հերովդիանոսօ՛քն հանդերձ՝ եւ ասեն. Վա՛րդապետ՝ գիտեմք զի ճշմարի՛տ ես, եւ զճանապարհն Աստուծոյ ճշմարտութեամբ ուսուցանես, եւ ո՛չ է քեզ փոյթ զումեքէ, եւ ո՛չ հայիս յերեսս մարդոյ[408]։
[408] Ոմանք. Յերեսս մարդոյն. կամ՝ մարդկան։
16 Եւ նրա մօտ ուղարկեցին իրենց աշակերտներից ոմանց՝ հերովդէսականների հետ միասին եւ ասացին. «Վարդապե՛տ, գիտենք, որ ճշմարտախօս ես եւ Աստծու ճանապարհը ճշմարտութեամբ ես ուսուցանում. եւ ոչ մէկից չես քաշւում ու ոչ մի մարդու աչառութիւն չես անում
16 Իրենց աշակերտները՝ Հերովդէսեաններու հետ մէկտեղ ղրկեցին անոր ու ըսին. «Վա՛րդապետ, գիտենք թէ ճշմարտախօս ես եւ ճշմարտութեամբ Աստուծոյ ճամբան կը սորվեցնես ու մարդո՛ւ համար հոգդ չէ, քանզի մարդոց երեսպաշտութիւն չես ըներ,
zohrab-1805▾ eastern-1994▾ western am▾
22:1616: И посылают к Нему учеников своих с иродианами, говоря: Учитель! мы знаем, что Ты справедлив, и истинно пути Божию учишь, и не заботишься об угождении кому-либо, ибо не смотришь ни на какое лице;
22:16  καὶ ἀποστέλλουσιν αὐτῶ τοὺς μαθητὰς αὐτῶν μετὰ τῶν ἡρῳδιανῶν λέγοντες, διδάσκαλε, οἴδαμεν ὅτι ἀληθὴς εἶ καὶ τὴν ὁδὸν τοῦ θεοῦ ἐν ἀληθείᾳ διδάσκεις, καὶ οὐ μέλει σοι περὶ οὐδενός, οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων.
22:16. καὶ (And) ἀποστέλλουσιν (they-setteth-off) αὐτῷ (unto-it) τοὺς (to-the-ones) μαθητὰς (to-learners) αὐτῶν (of-them) μετὰ (with) τῶν (of-the-ones) Ἡρῳδιανῶν (of-Herodians) λέγοντας ( to-forthing ,"Διδάσκαλε, (Teaching-speaker,"οἴδαμεν (we-had-come-to-see) ὅτι (to-which-a-one) ἀληθὴς (un-secluded) εἶ (thou-be) καὶ (and) τὴν (to-the-one) ὁδὸν (to-a-way) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐν (in) ἀληθείᾳ (unto-an-un-secluding-of) διδάσκεις, (thou-teach,"καὶ (and) οὐ (not) μέλει (it-concerneth) σοι (unto-thee) περὶ (about) οὐδενός, (of-not-moreover-one,"οὐ (not) γὰρ (therefore) βλέπεις (thou-view) εἰς (into) πρόσωπον (to-looked-toward) ἀνθρώπων: (of-mankinds)
22:16. et mittunt ei discipulos suos cum Herodianis dicentes magister scimus quia verax es et viam Dei in veritate doces et non est tibi cura de aliquo non enim respicis personam hominumAnd they sent to him their disciples with the Herodians, saying: Master, we know that thou art a true speaker and teachest the way of God in truth. Neither carest thou for any man: for thou dost not regard the person of men.
16. And they send to him their disciples, with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, and carest not for any one: for thou regardest not the person of men.
22:16. And they sent their disciples to him, with the Herodians, saying: “Teacher, we know that you are truthful, and that you teach the way of God in truth, and that the influence of others is nothing to you. For you do not consider the reputation of men.
22:16. And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any [man]: for thou regardest not the person of men.
And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any [man]: for thou regardest not the person of men:

16: И посылают к Нему учеников своих с иродианами, говоря: Учитель! мы знаем, что Ты справедлив, и истинно пути Божию учишь, и не заботишься об угождении кому-либо, ибо не смотришь ни на какое лице;
22:16  καὶ ἀποστέλλουσιν αὐτῶ τοὺς μαθητὰς αὐτῶν μετὰ τῶν ἡρῳδιανῶν λέγοντες, διδάσκαλε, οἴδαμεν ὅτι ἀληθὴς εἶ καὶ τὴν ὁδὸν τοῦ θεοῦ ἐν ἀληθείᾳ διδάσκεις, καὶ οὐ μέλει σοι περὶ οὐδενός, οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων.
22:16. et mittunt ei discipulos suos cum Herodianis dicentes magister scimus quia verax es et viam Dei in veritate doces et non est tibi cura de aliquo non enim respicis personam hominum
And they sent to him their disciples with the Herodians, saying: Master, we know that thou art a true speaker and teachest the way of God in truth. Neither carest thou for any man: for thou dost not regard the person of men.
22:16. And they sent their disciples to him, with the Herodians, saying: “Teacher, we know that you are truthful, and that you teach the way of God in truth, and that the influence of others is nothing to you. For you do not consider the reputation of men.
22:16. And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any [man]: for thou regardest not the person of men.
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
16 и 17. (Мк XII:13, 14; Лк XX:20-22). Марк не различает фарисеев от их учеников, как Матфей, а Лука приписывает вопрос «первосвященникам и книжникам» (XX:15), которые подослали ко Христу лукавых людей, неизвестно каких (XX:20). По всему видно, что дело это было результатом сильной вражды, но в то же время и опасений всенародного обличения, и этим объясняется, почему некоторые враги Христа только, так сказать, высовывают свои головы из толпы, но сами не говорят ничего, подставляя вместо себя, хотя и лукавых, но неопытных или менее опытных в казуистике своих учеников, может быть, людей молодых. Если бы последние были всенародно обличены, то настоящим инициаторам всего этого дела не было бы стыдно пред народом. Кто были иродиане? Большинство экзегетов считает, что иродиане суть члены иудейской партии, преданной дому Ирода, имевшей скорее политический характер, чем иерархический. — Основание предложенного Христу вопроса находилось в господстве над Иудеею язычников-римлян. Это признавалось злом, к уничтожению которого следовало стремиться всеми силами. Налог, взимаемый в пользу язычников, противоречил теократической идее. В Иудее (а не в Галилее) происходили волнения, вождем которых сделался Иуда Галилеянин. Причиною его восстания был khnsoV, имущественный налог, который считался признаком рабства. Уплата налогов в пользу римлян началась в Иудее с 63 года до Р. X. С 6 г. по Р. X. вопрос о подати сделался жгучим. Предлагая Христу вопрос о подати кесарю, т. е. римскому императору, которым был тогда Тиверий, фарисеи и иродиане надеялись поставить Христа в безвыходное положение. Если Христос признает обязательность налога то тем самым возбудит против себя народ, который в массе считал налог в пользу кесаря оскорбительным. Если же Христос отвергнет налог, то явится возмутителем против римской власти.
Adam Clarke: Commentary on the Bible - 1831
22:16: The Herodians - For an account of this sect, see the note on Mat 16:1. The preceding parable had covered the Pharisees with confusion: when it was ended they went out, not to humble themselves before God, and deprecate the judgments with which they were threatened; but to plot afresh the destruction of their teacher. The depth of their malice appears,
1. In their mode of attack. They had often questioned our Lord on matters concerning religion; and his answers only served to increase his reputation, and their confusion. They now shift their ground, and question him concerning state affairs, and the question is such as must be answered; and yet the answer, to all human appearance, can be none other than what may be construed into a crime against the people, or against the Roman government.
2. Their profound malice appears farther in the choice of their companions in this business, viz. the Herodians. Herod was at this very time at Jerusalem, whither he had come to hold the passover. Jesus, being of Nazareth, which was in Herod's jurisdiction, was considered as his subject. Herod himself was extremely attached to the Roman emperor, and made a public profession of it: all these considerations engaged the Pharisees to unite the Herodians, who, as the Syriac intimates, were the domestics of Herod, in this infernal plot.
3. Their profound malice appears, farther, in the praises they gave our Lord. Teacher, we know that thou art true, and teachest the way of God. This was indeed the real character of our blessed Lord; and now they bear testimony to the truth, merely with the design to make it subserve their bloody purposes. Those whose hearts are influenced by the spirit of the wicked one never do good, but when they hope to accomplish evil by it. Men who praise you to your face are ever to be suspected. The Italians have a very expressive proverb on this subject: -
Che ti fa carezze piu che non suole, O t' ha ingannato, o ingannar ti vuole
He who caresses thee more than he was wont to do, has either Deceived thee, or is About To Do It.
I have never known the sentiment in this proverb to fail; and it was notoriously exemplified in the present instance. Flatterers, though they speak the truth, ever carry about with them a base or malicious soul.
4. Their malice appears still farther in the question they propose. Is it lawful to give tribute to Caesar, or not? - Mat 22:17.
The constitution of the Jewish republic, the expectations which they had of future glory and excellence, and the diversity of opinions which divided the Jews on this subject, rendered an answer to this question extremely difficult: -
1. In the presence of the people, who professed to have no other king but God, and looked on their independence as an essential point of their religion.
2. In the presence of the Pharisees, who were ready to stir up the people against him, if his decision could be at all construed to be contrary to their prejudices, or to their religious rights.
3. In the presence of the Herodians, who, if the answer should appear to be against Caesar's rights, were ready to inflame their master to avenge, by the death of our Lord, the affront offered to his master the emperor.
4. The answer was difficult, because of the different sentiments of the Jews on this subject; some maintaining that they could not lawfully pay tribute to a heathen governor: while others held that as they were now under this strange government, and had no power to free themselves from it, it was lawful for them to pay what they had not power to refuse.
5. The answer was difficult, when it is considered that multitudes of the people had begun now to receive Jesus as the promised Messiah, who was to be the deliverer of their nation from spiritual and temporal oppression, and therefore had lately sung to him the Hosanna Rabba: see Mat 21:9. If then he should decide the question in Caesar's favor, what idea must the people have of him, either as zealous for the law, or as the expected Messiah? If against Caesar, he is ruined. Who that loved Jesus, and was not convinced of his sovereign wisdom, could help trembling for him in these circumstances?
Jesus opposes the depth of his wisdom to the depth of their malice, and manifests it: -
1. By unmasking them, and showing that he knew the very secrets of their hearts. Ye Hypocrites! why tempt ye me? i.e. why do ye try me thus? This must cover them with confusion, when they saw their motives thus discovered; and tend much to lessen their influence in the sight of the people, when it was manifest that they acted not through a desire to receive information, by which to regulate their conduct, but merely to ensnare and ruin him.
2. Christ shows his profound wisdom in not attempting to discuss the question at large; but settled the business by seizing a maxim that was common among all people, and acknowledged among the Jews, That the prince who causes his image and titles to be stamped on the current coin of a country, is virtually acknowledged thereby as the governor. See Maimon. Gezel. c. v. in Wetstein. When Sultan Mahmoud, king of Maveralnahar, Turquestan, and the Indies, wished to seize on the dominions of Seideh, queen of Persia, who governed in the place of her young son Megededde-vlet, about a.d. 909, he sent an ambassador to her with the following order: You must acknowledge me for your King, cause the kootbah to be read, i.e. pray for me in all the mosques of the kingdom, and Get Your Money recoined, with the Impression That Is On Mine: thus denoting that she must become absolutely subject to him. See Bibliot. Orient. de Galand. p. 453. Esau Afghan carried his conquest into Bhatty, into the viceroyalty of Bengal, and caused the kootbah to be read, and coin to be struck in the name of the Emperor Akbar. Ayeen Akbery, vol. ii p. 5. See also p. 38, 92, 94, 130, 139, 187.
Albert Barnes: Notes on the Bible - 1834
22:16
The Herodians - It is not certainly known who these were.
It is probable that they took their name from Herod the Great. Perhaps they were first a political party, and were then distinguished for holding some of the special opinions of Herod. Dr. Prideaux thinks that those opinions referred to two things. The first respected subjection to a foreign power. The law of Moses was, that a "stranger should not be set over the Jews as a king," Deu 17:15. Herod, who had received the kingdom of Judea by appointment of the Romans, maintained that the law of Moses referred only to a voluntary choice of a king, and did not refer to a necessary submission where they had been overpowered by force. His followers supposed, therefore, that it was lawful in such cases to pay tribute to a foreign prince. This opinion was, however, extensively unpopular among the Jews, and particularly the Pharisees, who looked upon it as a violation of their law, and regarded all the acts growing out of it as oppressive. Hence, the difficulty of the question proposed by them. Whatever way he decided, they supposed he would be involved in difficulty. If he should say it was not lawful, the Herodians were ready to accuse him as being an enemy of Caesar; if he said it was lawful, the Pharisees were ready to accuse him to the people of holding an opinion extremely unpopular among them, and as being an enemy of their rights. The other opinion of Herod, which they seem to have followed, was, that when a people were subjugated by a foreign force, it was right to adopt the rites and customs of their religion. This was what was meant by the "leaven of Herod," Mar 8:15. The Herodians and Sadducees seem on most questions to have been united. Compare Mat 16:6; Mar 8:15.
We know that thou art true - A hypocritical compliment, not believed by them, but artfully said, as compliments often are, to conceal their true design. "Neither carest thou for any man." That is, thou art an independent teacher, delivering your sentiments without regard to the fear or favor of man. This was true, and probably they believed this. Whatever else they might believe about him, they had no reason to doubt that he delivered his sentiments openly and freely.
For thou regardest not the person of men - Thou art not partial. Thou wilt decide according to truth, and not from any bias toward either party. To regard the person, or to respect the person, is in the Bible uniformly used to denote partiality, or being influenced in a decision, not by truth, but by pRev_ious attachment to a "person," or to one of the parties by friendship, or bias, or prejudice, Lev 19:15; Jde 1:16; Deu 16:19; Sa2 14:14; Act 10:34; Jam 2:1, Jam 2:3, Jam 2:9; Pe1 1:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:16: they sent: The profound malice of the Pharisees appears here in their choice of companions, their affected praise, and the artful and difficult questions they proposed.
the Herodians: Mat 16:11, Mat 16:12; Mar 3:6, Mar 8:15
Master: Mat 22:24, Mat 22:26, Mat 26:18, Mat 26:49; Mar 10:17; Luk 7:40
we know: Psa 5:9, Psa 12:2, Psa 55:21; Pro 29:5; Isa 59:13-15; Jer 9:3-5; Eze 33:30, Eze 33:31
true: Mal 2:6; Joh 7:18, Joh 14:6, Joh 18:37; Co2 2:17, Co2 4:2; Jo1 5:20
neither: Deu 33:9; Kg1 22:14; Job 32:21, Job 32:22; Mic 3:9-12; Mal 2:9; Mar 12:14; Luk 20:21; Co2 5:16; Gal 1:10, Gal 2:6; Th1 2:4; Jam 3:17
Geneva 1599
22:16 And they sent out unto him their disciples with the (g) Herodians, saying, Master, we know that thou art true, and teachest the way of God (h) in truth, neither carest thou for any [man]: for thou regardest not the (i) person of men.
(g) Those who with Herod made a new religion, composed of both heathen and Jewish religion.
(h) Truly and sincerely.
(i) You are not moved with any appearance and outward show.
John Gill
22:16 And they sent out unto him their disciples,.... Who were trained up in the same way of thinking with themselves, had imbibed the same tenets, and were strenuous defenders of them; and no doubt they selected the most crafty and artful among them; and who were the best versed in their principles and sophistic method of arguing: these they the rather sent, imagining they would not be known, as they themselves were: and from their age and air of simplicity, might be taken for innocent persons, who in great sincerity, came to be instructed by him,
with the Herodians: learned men are very much divided in their sentiments about these men; some think they were Gentiles under the government of Herod; but it is not likely that the Pharisees would join themselves with such, whose company they carefully shunned; others, that they were Gentile proselytes, as Herod was; but that on either of these accounts, they should be called by his name, there seems to be no reason: others say, they were Greeks, whom Herod brought out of a desert into his own country, and formed a sect, which from him were called Herodians: this way went Drusius, in which he was followed by several learned men, until the mistake was detected; who took it from a passage in the Hebrew Lexicon, called "Baal Aruch", mistaking the word for "Greeks", which signifies "doves": the Jewish writer referring to a passage in the Misna (m), which speaks of , "Herodian doves"; that is, tame ones, such as were brought up in houses: for that these are meant, is clear from the Misnic and Talmudic writers, and their commentators (n); and were so called, because that Herod was the first that tamed wild doves, and brought up tame ones in his own palace; and so Josephus (o) says, that he had many towers stored with tame doves, which was a new thing in Judea. Others, that they were Sadducees, which carries some appearance of truth in it; since what is styled the leaven of the Sadducees, in Mt 16:6 is called the leaven of Herod, in Mk 8:15 And very probable it is, that Herod was a Sadducee, and that his courtiers, at least many of them, were of the same sect; but yet it is certain, that the Sadducees are spoken of, as distinct from these Herodians, in Mt 22:23 of this chapter. Others, that they were a set of men, that formed a new scheme of religion, consisting partly of Judaism, and partly of Gentilism, approved and espoused by Herod, and therefore called by his name; and others, that they were such as held, that Herod was the Messiah; but it is certain, that Herod did not think so himself, nor the people of the Jews in common; and whatever flatterers he might have in his life time, it can hardly be thought, that this notion should survive his death, who was odious to the Jewish nation: others think, that they were such, who were not for paying tribute to Caesar, but to Herod, and were encouraged and defended by him and his courtiers, as much as they could; since he and his family looked upon themselves to be injured by the Romans, and secretly grudged that tribute should be paid unto them: others, on the contrary, say, that these were such, who pleaded that tribute ought to be paid to Caesar, by whose means Herod enjoyed his government, and was supported in it; and were just the reverse of the Pharisees, with whom they are here joined, in their attempts on Christ. The Syriac version renders the word by , "those of the house", or "family of Herod", his courtiers and domestics: in Munster s Hebrew Gospel, they are called , "the servants of Herod"; and certain it is, that Herod was at Jerusalem at this time, Lk 23:7 We read (p) of Menahem, who was one while an associate of Hillell, who with eighty more clad in gold, went "into the service of the king", that is, Herod, and hence might be called Herodians. Wherefore these seem rather to be the persons designed, whom the Pharisees chose to send with their disciples, though they were of Herod's party, and were on the other side of the question from them; being for giving tribute to Caesar, by whom their master held his government; that should Christ be ensnared by them, as they hoped he would, into any seditious or treasonable expressions against Caesar, these might either accuse him to Herod, or immediately seize him, and have him before the Roman governor. Luke observes, that these men, the disciples of the Pharisees and the Herodians, were sent forth as "spies, which should feign themselves just men"; men of religion and holiness, and who were upright and sincere in their question, and who had strong inclinations to become his disciples: the Jews themselves own, that they sent such persons to Jesus, whom they mention by name, in such a disguised manner to deceive him: their words are these (q);
"They (the Sanhedrim) sent unto him Ananiah and Ahaziah, honourable men of the lesser sanhedrim, and when they came before him they bowed down to him--and he thought that they believed in him, and he received them very courteously.''
Saying, master: as if they were his disciples, or at least were very willing to be so: however, they allow him to be a doctor or teacher, and a very considerable one:
we know that thou art true; a true and faithful minister, that teachest truth, and speakest uprightly; one of great integrity, and to be depended upon:
and teachest the way of God in truth; rightly opens the word of God, gives the true and genuine sense the law of God, faithfully instructs men in the worship of God; and with great sincerity, directs men to the way of coming to God, and enjoying eternal happiness with him; having no sinister ends, or worldly interest in view:
neither carest thou for any man; be he ever so great and honourable, in ever so high a station, be he Caesar himself; signifying, that he was a man of such openness and integrity, that he always freely spoke the real sentiments of his mind, whether men were pleased or displeased; being in no fear of man, nor in the least to be intimidated by frowns and menaces, or any danger from men: for thou regardest not the person of men; as he had not the persons of the high priests and elders, the grand sanhedrim of the nation, who had lately been examining him in the temple: and seeing therefore he made no difference among men, whether learned or unlearned, rich or poor, high or low; whether they were in exalted stations and high offices, or not he feared no man's face, and accepted no man's person, but gave his sense of things, without fear or flattery; they hoped he would give a direct answer to the following question, though Caesar himself was concerned in it.
(m) Cholin, c. 12. sect 1. (n) T. Bab. Cholin, fol. 139. 1. & Betza, fol. 24. 1. & 25. 1. Misn. Sabbat. c. 24. 8. & Cholin, c. 12. sect. 1. & Maimon. & Bartenora in ib. (o) De Bello Jud. 1. 6. c. 13. (p) Juchasin, fol. 19. 1. (q) Toldos Jesu, p. 8.
John Wesley
22:16 The Herodians were a set of men peculiarly attached to Herod, and consequently zealous for the interest of the Roman government, which was the main support of the dignity and royalty of his family. Thou regardest not the person of men - Thou favourest no man for his riches or greatness.
22:1722:17: Արդ՝ ասա՛ մեզ, զիա՞րդ թուի քեզ, պա՞րտ է հարկս տալ կայսեր՝ թէ ոչ։
17 Արդ, ասա՛ մեզ, ինչպէ՞ս է քեզ թւում. պէ՞տք է հարկ տալ կայսրին, թէ՞՝ ոչ»
17 Ուստի մեզի ըսէ. Քեզի ի՞նչպէս կ’երեւնայ, Պէ՞տք է Կայսրին տուրք տալ թէ ոչ»։
Արդ ասա մեզ, զիա՞րդ թուի քեզ, պա՞րտ է հարկս տալ կայսեր թէ ոչ:

22:17: Արդ՝ ասա՛ մեզ, զիա՞րդ թուի քեզ, պա՞րտ է հարկս տալ կայսեր՝ թէ ոչ։
17 Արդ, ասա՛ մեզ, ինչպէ՞ս է քեզ թւում. պէ՞տք է հարկ տալ կայսրին, թէ՞՝ ոչ»
17 Ուստի մեզի ըսէ. Քեզի ի՞նչպէս կ’երեւնայ, Պէ՞տք է Կայսրին տուրք տալ թէ ոչ»։
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22:1717: итак скажи нам: как Тебе кажется? позволительно ли давать подать кесарю, или нет?
22:17  εἰπὲ οὗν ἡμῖν τί σοι δοκεῖ· ἔξεστιν δοῦναι κῆνσον καίσαρι ἢ οὔ;
22:17. εἰπὸν (thou-should-have-said) οὖν (accordingly) ἡμῖν (unto-us) τί (to-what-one) σοι (unto-thee) δοκεῖ: (it-thinketh-unto) ἔξεστιν (it-be-out) δοῦναι (to-have-had-given) κῆνσον (to-a-tribute) Καίσαρι (unto-a-Kaisar) ἢ (or) οὔ; (not?"
22:17. dic ergo nobis quid tibi videatur licet censum dare Caesari an nonTell us therefore what dost thou think? Is it lawful to give tribute to Caesar, or not?
17. Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?
22:17. Therefore, tell us, how does it seem to you? Is it lawful to pay the census tax to Caesar, or not?”
22:17. Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?
Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not:

17: итак скажи нам: как Тебе кажется? позволительно ли давать подать кесарю, или нет?
22:17  εἰπὲ οὗν ἡμῖν τί σοι δοκεῖ· ἔξεστιν δοῦναι κῆνσον καίσαρι ἢ οὔ;
22:17. dic ergo nobis quid tibi videatur licet censum dare Caesari an non
Tell us therefore what dost thou think? Is it lawful to give tribute to Caesar, or not?
22:17. Therefore, tell us, how does it seem to you? Is it lawful to pay the census tax to Caesar, or not?”
22:17. Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
22:17
Is it lawful to give tribute unto Caesar? - Tribute was the tax paid to the Roman government.
Caesar - The Roman emperor.
The name Caesar, after the time of Julius Caesar, became common to all the emperors, as Pharaoh was the common name of all the kings of Egypt. The "Caesar" who reigned at this time was Tiberius - a man distinguished for the grossest vices and most disgusting and debasing sensuality.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:17: What: Jer 42:2, Jer 42:3, Jer 42:20; Act 28:22
is: Deu 17:14, Deu 17:15; Ezr 4:13, Ezr 7:24; Neh 5:4, Neh 9:37; Act 5:37; Rom 13:6, Rom 13:7
Caesar: Luk 2:1; Joh 19:12-15; Act 17:7, Act 25:8
Geneva 1599
22:17 (5) Tell us therefore, What thinkest thou? Is it lawful to give (k) tribute unto Caesar, or not?
(5) The Christians must obey their magistrates, even though they are wicked and extortioners, but only in as much as is in agreement with the commandments of God, and only in as much as his honour is not diminished.
(k) The word that is used here signifies a valuing and rating of men's substance, according to the proportion of which they payed tribute in those provinces which were subject to tribute, and it is here taken for the tribute itself.
John Gill
22:17 But Jesus perceived their wickedness,.... Luke says, "their craftiness"; and Mark says, "knowing their hypocrisy"; for there was, a mixture of malice, hypocrisy, and artfulness, in the scheme they had formed; but Christ being the omniscient God, saw the wickedness of their hearts, knew their hypocritical designs, and was well acquainted with all their artifice: he judged not according to the outward appearance of their affection for him, and opinion of him, of religion, righteousness, and holiness in themselves, and of a sincere desire to have their conscience satisfied about this matter; the snare they laid was visible to him, the mask they put on could not screen them from him, nor impose upon him:
and said, why tempt ye me, ye hypocrites? as he might well call them, who feigned themselves just persons, pretended a great deal of respect for him, call him master, compliment him with the characters of a faithful, sincere, and disinterested preacher; yet by putting the above question, designed no other than to ensnare him, and bring him into disgrace or trouble.
John Wesley
22:17 Is it lawful to give tribute to Cesar? - If he had said, Yes, the Pharisees would have accused him to the people, as a betrayer of the liberties of his country. If he had said, No, the Herodians would have accused him to the Roman governor.
22:1822:18: Գիտա՛ց Յիսուս զխորամանգութիւնն նոցա, եւ ասէ. Զի՞ փորձէք զիս կե՛ղծաւորք[409]. [409] Ոմանք. Զխորամանկութիւն նոցա։
18 Յիսուս հասկացաւ նրանց խորամանկութիւնն ու ասաց. «Ինչո՞ւ էք ինձ փորձում, կեղծաւորնե՛ր
18 Յիսուս գիտնալով անոնց խորամանկութիւնը՝ ըսաւ. «Ինչո՞ւ զիս կը փորձէք, կե՛ղծաւորներ,
Գիտաց Յիսուս զխորամանգութիւն նոցա եւ ասէ. Զի՞ փորձէք զիս, կեղծաւորք:

22:18: Գիտա՛ց Յիսուս զխորամանգութիւնն նոցա, եւ ասէ. Զի՞ փորձէք զիս կե՛ղծաւորք[409].
[409] Ոմանք. Զխորամանկութիւն նոցա։
18 Յիսուս հասկացաւ նրանց խորամանկութիւնն ու ասաց. «Ինչո՞ւ էք ինձ փորձում, կեղծաւորնե՛ր
18 Յիսուս գիտնալով անոնց խորամանկութիւնը՝ ըսաւ. «Ինչո՞ւ զիս կը փորձէք, կե՛ղծաւորներ,
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22:1818: Но Иисус, видя лукавство их, сказал: что искушаете Меня, лицемеры?
22:18  γνοὺς δὲ ὁ ἰησοῦς τὴν πονηρίαν αὐτῶν εἶπεν, τί με πειράζετε, ὑποκριταί;
22:18. γνοὺς (Having-had-acquainted) δὲ (moreover,"ὁ (the-one) Ἰησοῦς (an-Iesous,"τὴν (to-the-one) πονηρίαν (to-an-en-necessitating-unto) αὐτῶν (of-them,"εἶπεν (it-had-said,"Τί (To-what-one) με (to-me) πειράζετε, (ye-pierce-to,"ὑποκριταί; (Separaters-under?"
22:18. cognita autem Iesus nequitia eorum ait quid me temptatis hypocritaeBut Jesus knowing their wickedness, said: Why do you tempt me, ye hypocrites?
18. But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?
22:18. But Jesus, knowing their wickedness, said: “Why do you test me, you hypocrites?
22:18. But Jesus perceived their wickedness, and said, Why tempt ye me, [ye] hypocrites?
But Jesus perceived their wickedness, and said, Why tempt ye me, [ye] hypocrites:

18: Но Иисус, видя лукавство их, сказал: что искушаете Меня, лицемеры?
22:18  γνοὺς δὲ ὁ ἰησοῦς τὴν πονηρίαν αὐτῶν εἶπεν, τί με πειράζετε, ὑποκριταί;
22:18. cognita autem Iesus nequitia eorum ait quid me temptatis hypocritae
But Jesus knowing their wickedness, said: Why do you tempt me, ye hypocrites?
22:18. But Jesus, knowing their wickedness, said: “Why do you test me, you hypocrites?
22:18. But Jesus perceived their wickedness, and said, Why tempt ye me, [ye] hypocrites?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
22:18
Jesus perceived their wickedness - This must have been done by his power of searching the heart, and proves that he was omniscient.
No more man has the power of discerning the motives of others.
Tempt ye me - Try me, or endeavor to lead me into difficulty by an insidious question.
Hypocrites - Dissemblers. Professing to be candid inquirers, when their only object was to lead into difficulty. See the notes at Mat 6:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:18: perceived: Mar 2:8; Luk 5:22, Luk 9:47, Luk 20:23; Joh 2:25; Rev 2:23
Why: Mat 16:1-4, Mat 19:3; Mar 12:5; Luk 10:25; Joh 8:6; Act 5:9
John Wesley
22:18 Ye hypocrites - Pretending a scruple of conscience.
22:1922:19: ցուցէ՛ք ինձ զդահեկան հարկին։ Եւ նոքա մատուցին նմա դահեկան մի։
19 ինձ հարկի դահեկա՛ն ցոյց տուէք»: Եւ նրանք մի դահեկան բերեցին
19 Ցուցուցէք ինծի տուրքին դրամը»։ Անոնք դահեկան մը բերին իրեն։
ցուցէք ինձ զդահեկան հարկին: Եւ նոքա մատուցին նմա դահեկան մի:

22:19: ցուցէ՛ք ինձ զդահեկան հարկին։ Եւ նոքա մատուցին նմա դահեկան մի։
19 ինձ հարկի դահեկա՛ն ցոյց տուէք»: Եւ նրանք մի դահեկան բերեցին
19 Ցուցուցէք ինծի տուրքին դրամը»։ Անոնք դահեկան մը բերին իրեն։
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22:1919: покажите Мне монету, которою платится подать. Они принесли Ему динарий.
22:19  ἐπιδείξατέ μοι τὸ νόμισμα τοῦ κήνσου. οἱ δὲ προσήνεγκαν αὐτῶ δηνάριον.
22:19. ἐπιδείξατέ (Ye-should-have-en-showed-upon) μοι (unto-me) τὸ (to-the-one) νόμισμα (to-a-parceleeing-to) τοῦ (of-the-one) κήνσου. (of-a-tribute) οἱ (the-ones) δὲ (moreover) προσήνεγκαν (they-beared-toward) αὐτῷ (unto-it) δηνάριον. (to-a-denarion)
22:19. ostendite mihi nomisma census at illi obtulerunt ei denariumShew me the coin of the tribute. And they offered him a penny.
19. Shew me the tribute money. And they brought unto him a penny.
22:19. Show me the coin of the census tax.” And they offered him a denarius.
22:19. Shew me the tribute money. And they brought unto him a penny.
Shew me the tribute money. And they brought unto him a penny:

19: покажите Мне монету, которою платится подать. Они принесли Ему динарий.
22:19  ἐπιδείξατέ μοι τὸ νόμισμα τοῦ κήνσου. οἱ δὲ προσήνεγκαν αὐτῶ δηνάριον.
22:19. ostendite mihi nomisma census at illi obtulerunt ei denarium
Shew me the coin of the tribute. And they offered him a penny.
22:19. Show me the coin of the census tax.” And they offered him a denarius.
22:19. Shew me the tribute money. And they brought unto him a penny.
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
19 (Мк XII:15; Лк XX:24). У евреев на монетах обыкновенно не делалось никаких изображений лиц, потому что это считалось идолопоклонством. Асмонеи чеканили свои монеты только с надписями на еврейском и греческом языке и изображениями сосуда с манною, жезла Ааронова и проч. На римских монетах, которыми уплачивалась подать, были изображения императоров с различными надписаниями. Христос требует не какую-либо другую монету, а ту, которою уплачивается подать. Это, несколько неопределенное, выражение Матфея у других синоптиков заменяется более определенным — требованием «динария», как и было в действительности.
Adam Clarke: Commentary on the Bible - 1831
22:19: They brought unto him a penny - A denarius: probably the ordinary capitation tax, though the poll tax in the law, Exo 30:13, Exo 30:14, was half a shekel, about twice as much as the denarius. The Roman denarius had the emperor's image with a proper legend stamped on one side of it. It was not therefore the sacred shekel which was to be paid for the repairs of the temple which was now demanded, but the regular tribute required by the Roman government.
Albert Barnes: Notes on the Bible - 1834
22:19
The tribute-money - The money in which the tribute was paid.
This was a Roman coin. The tribute for the temple service was paid in the Jewish shekel; that for the Roman government in foreign coin. Their having that coin about them, and using it, was proof that they themselves held it lawful to pay the tribute; and their pretensions, therefore, were mere hypocrisy.
A penny - A Roman denarius, worth about 14 cents =7d (circa 1880's).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:19: a penny: "In value sevenpence halfpenny." Mat 18:28, Mat 20:2; Rev 6:6
Geneva 1599
22:19 Shew me the tribute money. And they brought unto him a (l) penny.
(l) Before (Mt 17:24) there is mention made of a didrachma, and here of a penny, whereas a didrachma is more by the seventh part then a penny: so that there seems to be an inconsistency in these two places: but they may easily be reconciled in this way: The penny was paid to the Romans for tribute, according to the proportion they were rated at, and the drachma was payed by everyone to the Temple, which also the Romans took to themselves when they had subdued India.
John Gill
22:19 Shew me the tribute money,.... Not any money, or any sort of coin that was current among them; but that in which the tribute was usually paid, which was Roman money: and they brought unto him a penny; not as, being what was the usual sum that was paid for tribute at one time, but as a sample of what sort of money it was paid in, in Roman pence; one of which was seven pence halfpenny of our money.
22:2022:20: Եւ ասէ ցնոսա. Ո՞յր է պատկերս այս՝ կամ գիր[410]։ [410] Ոմանք յաւելուն. Եւ ասէ ցնոսա Յիսուս. Ո՞յր։
20 Եւ նա ասաց նրանց. «Այս պատկերը կամ գիրը ո՞ւմն է»
20 Հարցուց անոնց. «Որո՞ւնն են այս պատկերն ու գիրը»։
Եւ ասէ ցնոսա. Ո՞յր է պատկերս այս կամ գիր:

22:20: Եւ ասէ ցնոսա. Ո՞յր է պատկերս այս՝ կամ գիր[410]։
[410] Ոմանք յաւելուն. Եւ ասէ ցնոսա Յիսուս. Ո՞յր։
20 Եւ նա ասաց նրանց. «Այս պատկերը կամ գիրը ո՞ւմն է»
20 Հարցուց անոնց. «Որո՞ւնն են այս պատկերն ու գիրը»։
zohrab-1805▾ eastern-1994▾ western am▾
22:2020: И говорит им: чье это изображение и надпись?
22:20  καὶ λέγει αὐτοῖς, τίνος ἡ εἰκὼν αὕτη καὶ ἡ ἐπιγραφή;
22:20. καὶ (And) λέγει (it-fortheth) αὐτοῖς (unto-them,"Τίνος (Of-what-one) ἡ (the-one) εἰκὼν (a-resemblance) αὕτη (the-one-this) καὶ (and) ἡ (the-one) ἐπιγραφή; (a-scribing-upon?"
22:20. et ait illis Iesus cuius est imago haec et suprascriptioAnd Jesus saith to them: Whose image and inscription is this?
20. And he saith unto them, Whose is this image and superscription?
22:20. And Jesus said to them, “Whose image is this, and whose inscription?”
22:20. And he saith unto them, Whose [is] this image and superscription?
And he saith unto them, Whose [is] this image and superscription:

20: И говорит им: чье это изображение и надпись?
22:20  καὶ λέγει αὐτοῖς, τίνος ἡ εἰκὼν αὕτη καὶ ἡ ἐπιγραφή;
22:20. et ait illis Iesus cuius est imago haec et suprascriptio
And Jesus saith to them: Whose image and inscription is this?
22:20. And Jesus said to them, “Whose image is this, and whose inscription?”
22:20. And he saith unto them, Whose [is] this image and superscription?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20 (Мк XII:16; Лк XX:24). Принятый Христом наглядный способ разъяснения дела показывал, что если бы иудеи были независимым народом, то у них монеты, как динарий, не были бы ходячими и употребительными. Пользование римскими монетами указывало на зависимость иудеев от кесаря, и они должны были смотреть прямо в глаза на эту, современную им, действительность. Смысл стиха кратко можно выразить только одним словом: «если». Если вы покажете Мне монету, которою вы уплачиваете подать, то для вас будет ясно, следует ли ее уплачивать или нет. Если вы скажете Мне, чье это изображение и надпись, то узнаете, кому нужно платить подать. Спаситель не говорит только: чье это изображение? Или: чья эта надпись? Но соединяет оба эти вопроса. При взгляде на сделанное на монете изображение невозможно было сомневаться, что это было изображение кесаря; а для не знавших этого или не видавших лично кесаря об этом свидетельствовала надпись. На динарии был, вероятно, изображен бюст императора Тиверия с надписью: ТI CAESAR DIVI AVG F AVGUSTUS, т. е. «Тиверий, кесарь, божественного Августа сын, Август». На обороте монеты, может быть, значились буквы: PONTIF MAXIM, т. е. «pontifex maximus».
Adam Clarke: Commentary on the Bible - 1831
22:20: Whose is this image and superscription? - He knew well enough whose they were; but he showed the excellency of his wisdom, 3dly, in making them answer to their own confusion. They came to ensnare our Lord in his discourse, and now they are ensnared in their own. He who digs a pit for his neighbor ordinarily falls into it himself.
Albert Barnes: Notes on the Bible - 1834
22:20
This image - The likeness of the reigning prance was usually struck on the coins.
Superscription - The name and titles of the emperor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:20: superscription: or, inscription, Luk 20:24
John Gill
22:20 And he saith unto them,.... Having the penny in one hand, and pointing to it with the other,
whose is this image and superscription? or inscription? for the penny that was, brought him had an image upon it, the form of a man's head struck on it, and round about it an inscription, or writing, showing who it was the image of, and whose money it was, and when it was coined: this is enough to show, that this penny was not a Jewish, but a Roman one; for the Jews, though they put inscriptions, yet no images on their coin; and much less would they put Caesar's thereon, as was on this: it is asked (r),
"What is the coin of Jerusalem? The answer is, David and Solomon on one side, and Jerusalem the holy city off the other side, i.e. as the gloss observes, David and Solomon were "written" on one side, and on the other side were written Jerusalem the holy city.''
Tit follows,
"and what was the coin of Abraham our father? an old man and an old woman, (Abraham and Sarah,) on one side, and a young man and a young woman, (Isaac and Rebekah,) on the other side.''
The gloss on it is,
"not that there was on it the form of an old man and an old woman on one side, and of a young man and a young woman on the other, for it is forbidden to make the form of a man; but so it was written on one side, an old man and an old woman, and on the other side, a young man and a young woman.''
(r) T. Bab. Bava Kama, fol. 97. 2. Vid. Bereshit Rabbas sect. 39. fol. 34. 4. & Midrash Kohelet, fol 95. 4.
John Wesley
22:20 The tribute money - A Roman coin, stamped with the head of Cesar, which was usually paid in tribute.
22:2122:21: Ասեն. Կայսեր։ Յայնժամ ասէ ցնոսա. Երթա՛յք՝ տո՛ւք զկայսեր՝ կայսեր, եւ զԱստուծոյ՝ Աստուծոյ[411]։ [411] Ոմանք. Զկայսերն կայսեր, եւ զԱստուծոյն Աստուծոյ։
21 Նրանք ասացին՝ կայսրինը: Այն ժամանակ նրանց ասաց. «Գնացէ՛ք, տուէ՛ք կայսրինը՝ կայսեր եւ Աստծունը՝ Աստծուն»
21 Ըսին անոր. «Կայսրին»։ Այն ատեն ըսաւ անոնց. «Ուրեմն զայն որ Կայսրինն է՝ Կայսրին տուէք եւ զայն որ Աստուծոյն է՝ Աստուծոյ տուէք»։
Ասեն. Կայսեր: Յայնժամ ասէ ցնոսա. Երթայք, տուք զկայսերն կայսեր, եւ զԱստուծոյն` Աստուծոյ:

22:21: Ասեն. Կայսեր։ Յայնժամ ասէ ցնոսա. Երթա՛յք՝ տո՛ւք զկայսեր՝ կայսեր, եւ զԱստուծոյ՝ Աստուծոյ[411]։
[411] Ոմանք. Զկայսերն կայսեր, եւ զԱստուծոյն Աստուծոյ։
21 Նրանք ասացին՝ կայսրինը: Այն ժամանակ նրանց ասաց. «Գնացէ՛ք, տուէ՛ք կայսրինը՝ կայսեր եւ Աստծունը՝ Աստծուն»
21 Ըսին անոր. «Կայսրին»։ Այն ատեն ըսաւ անոնց. «Ուրեմն զայն որ Կայսրինն է՝ Կայսրին տուէք եւ զայն որ Աստուծոյն է՝ Աստուծոյ տուէք»։
zohrab-1805▾ eastern-1994▾ western am▾
22:2121: Говорят Ему: кесаревы. Тогда говорит им: итак отдавайте кесарево кесарю, а Божие Богу.
22:21  λέγουσιν αὐτῶ, καίσαρος. τότε λέγει αὐτοῖς, ἀπόδοτε οὗν τὰ καίσαρος καίσαρι καὶ τὰ τοῦ θεοῦ τῶ θεῶ.
22:21. λέγουσιν (They-fortheth,"Καίσαρος. (Of-a-Kaisar) τότε (To-the-one-which-also) λέγει (it-fortheth) αὐτοῖς (unto-them,"Ἀπόδοτε (Ye-should-have-had-given-off) οὖν (accordingly) τὰ (to-the-ones) Καίσαρος (of-a-Kaisar) Καίσαρι (unto-a-Kaisar) καὶ (and) τὰ (to-the-ones) τοῦ (of-the-one) θεοῦ (of-a-Deity) τῷ (unto-the-one) θεῷ. (unto-a-Deity)
22:21. dicunt ei Caesaris tunc ait illis reddite ergo quae sunt Caesaris Caesari et quae sunt Dei DeoThey say to him: Caesar's. Then he saith to them: Render therefore to Caesar the things that are Caesar's; and to God, the things that are God's.
21. They say unto him, Caesar’s. Then saith he unto them, Render therefore unto Caesar the things that are Caesar’s; and unto God the things that are God’s.
22:21. They said to him, “Caesar’s.” Then he said to them, “Then render to Caesar what is of Caesar; and to God what is of God.”
22:21. They say unto him, Caesar’s. Then saith he unto them, Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s.
They say unto him, Caesar' s. Then saith he unto them, Render therefore unto Caesar the things which are Caesar' s; and unto God the things that are God' s:

21: Говорят Ему: кесаревы. Тогда говорит им: итак отдавайте кесарево кесарю, а Божие Богу.
22:21  λέγουσιν αὐτῶ, καίσαρος. τότε λέγει αὐτοῖς, ἀπόδοτε οὗν τὰ καίσαρος καίσαρι καὶ τὰ τοῦ θεοῦ τῶ θεῶ.
22:21. dicunt ei Caesaris tunc ait illis reddite ergo quae sunt Caesaris Caesari et quae sunt Dei Deo
They say to him: Caesar's. Then he saith to them: Render therefore to Caesar the things that are Caesar's; and to God, the things that are God's.
22:21. They said to him, “Caesar’s.” Then he said to them, “Then render to Caesar what is of Caesar; and to God what is of God.”
22:21. They say unto him, Caesar’s. Then saith he unto them, Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21 (Мк XII:17; Лк XX:25). Смысл ответа: служение кесарю не препятствует истинному служению Господу Богу.
Adam Clarke: Commentary on the Bible - 1831
22:21: They say unto him, Caesars - The image was the head of the emperor; the superscription, his titles. Julius Caesar was the first who caused his image to be struck on the Roman coin. Tiberius was emperor at this time.
Render therefore unto Caesar - The conclusion is drawn from their own premises. You acknowledge this to be Caesar's coin; this coin is current, in your land; the currency of this coin shows the country to be under the Roman government; and your acknowledgment that it is Caesar's proves you have submitted. Don't therefore be unjust; but render to Caesar the things which you acknowledge to be his; at the same time, be not impious, but render unto God the thing's which belong to God.
This answer is full of consummate wisdom. It establishes the limits, regulates the rights, and distinguishes the jurisdiction of the two empires of heaven and earth. The image of princes stamped on their coin denotes that temporal things belong all to their government. The image of God stamped on the soul denotes that all its faculties and powers belong to the Most High, and should be employed in his service.
But while the earth is agitated and distracted with the question of political rights and wrongs, the reader will naturally ask, What does a man owe to Caesar? - to the civil government under which he lives? Our Lord has answered the question - That which IS Caesar's. But what is it that is Caesar's? 1. Honour. 2. Obedience. And 3. Tribute.
1. The civil government under which a man lives, and by which he is protected, demands his honor and reverence.
2. The laws which are made for the suppression of evil doers, and the maintenance of good order, which are calculated to promote the benefit of the whole, and the comfort of the individual should be religiously obeyed.
3. The government that charges itself with the support and defense of the whole, should have its unavoidable expenses, however great, repaid by the people, in whose behalf they are incurred; therefore we should pay tribute.
But remember, if Caesar should intrude into the things of God, coin a new creed, or broach a new Gospel, and affect to rule the conscience, while he rules the state, in these things Caesar is not to be obeyed; he is taking the things of God, and he must not get them. Give not therefore God's things to Caesar, and give not Caesar's things to God. That which belongs to the commonwealth should, on no account whatever, be devoted to religious uses; and let no man think he has pleased God, by giving that to charitable or sacred uses which he has purloined from the state. The tribute of half a shekel, which the law, (Exo 30:13, Exo 30:14), required every person above twenty years of age to pay to the temple, was, after the destruction of the temple, in the time of Vespasian, paid into the emperor's exchequer. This sum, Melancthon supposes, amounted annually to Three Tons Of Gold.
Albert Barnes: Notes on the Bible - 1834
22:21
Render, therefore, to Caesar ... - Caesar's image and name on the coin proved that it was his.
It was proper, therefore, to give it back to him when he called for it. But while this was done, Jesus took occasion to charge them, also, to give to God what he claimed. This may mean either,
1. The annual tribute due to the temple service, implying that paying tribute to Caesar did not free them from the obligation to do that; or,
2. That they should give their hearts, lives, property, and influence all to God, as his due.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:21: Render: Mat 17:25-27; Pro 24:21; Luk 23:2; Rom 13:7
are Caesar's: This conclusion is drawn from their own maxims and premises. They held that "wheRev_er the money of any king is current, there the inhabitants acknowledge that king for their lord." Now, by admitting that this was Cesar's coin, and by consenting to receive it as the current coin of their country, they in fact acknowledged their subjection to his government, and of course their obligation to pay the tribute demanded of them. This answer was full of consummate wisdom, and it completely defeated the insidious designs of his enemies. He avoided rendering himself odious to the Jewish people by opposing their notions of liberty, or appearing to pay court to the emperor, without exposing himself to the charge of sedition and disaffection to the Roman government.
and: Mat 22:37, Mat 4:10; Dan 3:16-18, Dan 6:10, Dan 6:11, Dan 6:20-23; Mal 1:6-8, Mal 3:8-10; Act 4:19, Act 5:29; Pe1 2:13-17
John Gill
22:21 They say unto him, Caesar's,.... Either Augustus Caesar's; for there was a coin of that emperor's, as Dr. Hammond reports, from Occo, which had his image or picture on it, and in it these words written, Augustus Caesar, such a year, "after the taking of Judaea"; which if this was the coin, was a standing testimony of the subjection of the Jews to the Romans; and this being current with them, was an acknowledgment of it by them, and carried in it an argument of their obligation to pay tribute to them; or it might be Tiberius Caesar's, the then reigning emperor, in the nineteenth year of whose reign, Christ was crucified; and seeing he had reigned so long, it is reasonable to suppose, his money was very common, and most in use: we read in the Talmud (s), of , "a Caesarean penny", or "Caesar's penny", the same sort with this: now this penny having Caesar's image and inscription on it, our Lord tacitly suggests, that they ought to pay tribute to him; since his money was allowed of as current among them, which was in effect owning him to be their king; and which perfectly agrees with a rule of their own, which runs thus (t):
"A king whose "coin" is "current" in any country, the inhabitants of that country agree about him, and it is their joint opinion, "that he is their Lord, and they are his servants".''
This being the case now with the Jews, Christ's advice is,
render therefore unto Caesar the things which are Caesar's, and unto God, the things that are God's: give Caesar the tribute and custom, and fear, and honour, and obedience, which are due to him; which may be done without interfering with the honour of God, and prejudicing his interest and glory, when care is taken, that all the worship and obedience due to God are given to him: subjection to civil magistrates is not inconsistent with the reverence and fear of God; all are to have their dues rendered unto them, without entrenching upon one another. And the Jews themselves allow, that a king ought to have his dues, whether he be a king of Israel, or of the Gentiles:
"a publican, or tax gatherer, (they say (u),) that is appointed by the king, whether a king of Israel, or of the Gentiles, and takes what is fixed by the order of the government; it is forbidden to refuse payment of the tax to him, for , "the right of a king is right".''
Just and equitable, and he ought to have his right.
(s) T. Bab. Avoda Zara, fol. 6. 2. (t) Maimon. Hilch. Gerala, c. 5. sect. 18. (u) Maimon. & Bartenora in Misn. Nedarim. c. 3. sect. 4. & Maimon. Hilch. Gezala, c. 5. sect. 11.
John Wesley
22:21 They say to him, Cesar's - Plainly acknowledging, by their having received his coin, that they were under his government. And indeed this is a standing rule. The current coin of every nation shows who is the supreme governor of it. Render therefore, ye Pharisees, to Cesar the things which ye yourselves acknowledge to be Cesar's: and, ye Herodians, while ye are zealous for Cesar, see that ye render to God the things that are God's.
22:2222:22: Իբրեւ լուան՝ զարմացա՛ն. եւ թողի՛ն զնա եւ գնացին։
22 Երբ այս լսեցին, զարմացան եւ թողեցին նրան ու գնացին:
22 Երբ լսեցին՝ զարմացան եւ թողուցին զանիկա ու գացին։
Իբրեւ լուան, զարմացան, եւ թողին զնա եւ գնացին:

22:22: Իբրեւ լուան՝ զարմացա՛ն. եւ թողի՛ն զնա եւ գնացին։
22 Երբ այս լսեցին, զարմացան եւ թողեցին նրան ու գնացին:
22 Երբ լսեցին՝ զարմացան եւ թողուցին զանիկա ու գացին։
zohrab-1805▾ eastern-1994▾ western am▾
22:2222: Услышав это, они удивились и, оставив Его, ушли.
22:22  καὶ ἀκούσαντες ἐθαύμασαν, καὶ ἀφέντες αὐτὸν ἀπῆλθαν.
22:22. καὶ (And) ἀκούσαντες ( having-heard ) ἐθαύμασαν, (they-marvelled-to) καὶ (and) ἀφέντες ( having-had-sent-off ) αὐτὸν (to-it) ἀπῆλθαν. (they-came-off)
22:22. et audientes mirati sunt et relicto eo abieruntAnd hearing this, they wondered and, leaving him, went their ways.
22. And when they heard it, they marveled, and left him, and went their way.
22:22. And hearing this, they wondered. And having left him behind, they went away.
22:22. When they had heard [these words], they marvelled, and left him, and went their way.
When they had heard [these words], they marvelled, and left him, and went their way:

22: Услышав это, они удивились и, оставив Его, ушли.
22:22  καὶ ἀκούσαντες ἐθαύμασαν, καὶ ἀφέντες αὐτὸν ἀπῆλθαν.
22:22. et audientes mirati sunt et relicto eo abierunt
And hearing this, they wondered and, leaving him, went their ways.
22:22. And hearing this, they wondered. And having left him behind, they went away.
22:22. When they had heard [these words], they marvelled, and left him, and went their way.
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Adam Clarke: Commentary on the Bible - 1831
22:22: When they had heard these words, they marvelled - And well they might - never man spake like this man. By this decision, Caesar is satisfied - he gets his own to the uttermost farthing. God is glorified - his honor is in every respect secured. And the People are edified - one of the most difficult questions that could possibly come before them is answered in such a way as to relieve their consciences, and direct their conduct. See L'Evangile Medite, and see my discourse entitled, The Rights of God and Caesar.
Albert Barnes: Notes on the Bible - 1834
22:22
They marveled - They had been foiled in their attempt.
Though he had apparently decided in favor of the Herodians, yet his answer confounded both parties, and wholly pRev_ented the use which they intended to make of it. It was so wise; it so clearly detected their wickedness and foiled their aim, that they were confounded, and retired covered with shame.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:22: they marvelled: Mat 22:33, Mat 22:46, Mat 10:16; Pro 26:4, Pro 26:5; Luk 20:25, Luk 20:26, Luk 21:15; Act 6:10; Col 4:6
John Gill
22:22 When they had heard these words,.... This answer returned unto them, this advice which was given them, which they could not gainsay or deny to be good,
they marvelled: were amazed and astonished, at his prudence and wisdom, in answering them, in such an unexpected and cautious manner:
they left him: being silenced, confounded, and disappointed:
and went their way: not being able to get any advantage against him, neither to bring him into contempt with the people, and alienate their affections from him; nor to charge him with sedition or treason to the Roman governor; and so had but a very indifferent account of their success, to report to them that sent them.
22:2322:23: Յայնմ աւուր մատեա՛ն առ նա սադուկեցիքն, որ ասէին՝ թէ չի՛ք յարութիւն. հարցի՛ն ցնա[412]՝ [412] Ոմանք. Որ ասեն, թէ չիք յա՛՛։
23 Նոյն օրը նրան մօտեցան սադուկեցիները, որոնք ասում էին, թէ յարութիւն չկայ. հարց տուեցին նրան ու ասացին
23 Նոյն օրը անոր քով եկան սադուկեցիներ, որոնք կ’ըսեն թէ յարութիւն չկայ եւ հարցուցին՝
Յայնմ աւուր մատեան առ նա սադուկեցիքն որ ասէին թէ` չիք յարութիւն. հարցին ցնա:

22:23: Յայնմ աւուր մատեա՛ն առ նա սադուկեցիքն, որ ասէին՝ թէ չի՛ք յարութիւն. հարցի՛ն ցնա[412]՝
[412] Ոմանք. Որ ասեն, թէ չիք յա՛՛։
23 Նոյն օրը նրան մօտեցան սադուկեցիները, որոնք ասում էին, թէ յարութիւն չկայ. հարց տուեցին նրան ու ասացին
23 Նոյն օրը անոր քով եկան սադուկեցիներ, որոնք կ’ըսեն թէ յարութիւն չկայ եւ հարցուցին՝
zohrab-1805▾ eastern-1994▾ western am▾
22:2323: В тот день приступили к Нему саддукеи, которые говорят, что нет воскресения, и спросили Его:
22:23  ἐν ἐκείνῃ τῇ ἡμέρᾳ προσῆλθον αὐτῶ σαδδουκαῖοι, λέγοντες μὴ εἶναι ἀνάστασιν, καὶ ἐπηρώτησαν αὐτὸν
22:23. Ἐν (In) ἐκείνῃ (unto-the-one-thither) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) προσῆλθον (they-had-came-toward) αὐτῷ (unto-it," Σαδδουκαῖοι , ( Saddouk-belonged ," λέγοντες ( forthing ) μὴ (lest) εἶναι (to-be) ἀνάστασιν, (to-a-standing-up,"καὶ (and) ἐπηρώτησαν (they-upon-entreated-unto) αὐτὸν (to-it,"
22:23. in illo die accesserunt ad eum Sadducaei qui dicunt non esse resurrectionem et interrogaverunt eumThat day there came to him the Sadducees, who say there is no resurrection; and asked him,
23. On that day there came to him Sadducees, which say that there is no resurrection: and they asked him,
22:23. In that day, the Sadducees, who say there is to be no resurrection, approached him. And they questioned him,
22:23. The same day came to him the Sadducees, which say that there is no resurrection, and asked him,
The same day came to him the Sadducees, which say that there is no resurrection, and asked him:

23: В тот день приступили к Нему саддукеи, которые говорят, что нет воскресения, и спросили Его:
22:23  ἐν ἐκείνῃ τῇ ἡμέρᾳ προσῆλθον αὐτῶ σαδδουκαῖοι, λέγοντες μὴ εἶναι ἀνάστασιν, καὶ ἐπηρώτησαν αὐτὸν
22:23. in illo die accesserunt ad eum Sadducaei qui dicunt non esse resurrectionem et interrogaverunt eum
That day there came to him the Sadducees, who say there is no resurrection; and asked him,
22:23. In that day, the Sadducees, who say there is to be no resurrection, approached him. And they questioned him,
22:23. The same day came to him the Sadducees, which say that there is no resurrection, and asked him,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23 (Мк XII:18; Лк XX:27). В своих учениях саддукеи вообще придерживались мнений, противоположных тем, которые приняты были фарисеями; «они не верили ни в воскресение, ни в духов, ни в Ангелов, будучи противниками фарисеев» (Феофилакт). — Беседа с саддукеями произошла в тот же день и, по-видимому, вскоре после беседы о фарисеями и иродианами о подати кесарю, а не в то время, когда фарисеи пошли и совещались, как бы уловить Его в словах (ст. 15), как замечает Ориген.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 The same day came to him the Sadducees, which say that there is no resurrection, and asked him, 24 Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. 25 Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother: 26 Likewise the second also, and the third, unto the seventh. 27 And last of all the woman died also. 28 Therefore in the resurrection whose wife shall she be of the seven? for they all had her. 29 Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God. 30 For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven. 31 But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, 32 I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living. 33 And when the multitude heard this, they were astonished at his doctrine.

We have here Christ's dispute with the Sadducees concerning the resurrection; it was the same day on which he was attacked by the Pharisees about paying tribute. Satan was now more busy than ever to ruffle and disturb him; it was an hour of temptation, Rev. iii. 10. The truth as it is in Jesus will still meet with contradiction, in some branch or other of it. Observe here,

I. The opposition which the Sadducees made to a very great truth of religion; they say, There is no resurrection, as there are some fools who say, There is no God. These heretics were called Sadducees from one Sadoc, a disciple of Antigonus Sochæus, who flourished about two hundred and eighty-four years before our Saviour's birth. They lie under heavy censures among the writers of their own nation, as men of base and debauched conversations, which their principles led them to. They were the fewest in number of all the sects among the Jews, but generally persons of some rank. As the Pharisees and Essenes seemed to follow Plato and Pythagoras, so the Sadducees were much of the genius of the Epicureans; they denied the resurrection, they said, There is no future state, no life after this; that, when the body dies, the soul is annihilated, and dies with it; that there is no state of rewards or punishments in the other world; no judgment to come in heaven or hell. They maintained, that, except God, there is not spirit (Acts xxiii. 8), nothing but matter and motion. They would not own the divine inspiration of the prophets, nor any revelation from heaven, but what God himself spoke upon mount Sinai. Now the doctrine of Christ carried that great truth of the resurrection and a future state much further than it had yet been revealed, and therefore the Sadducees in a particular manner set themselves against it. The Pharisees and Sadducees were contrary to each other, and yet confederates against Christ. Christ's gospel hath always suffered between superstitious ceremonious hypocrites and bigots on the one hand, and profane deists and infidels on the other. The former abusing, the latter despising, the form of godliness, but both denying the power of it.

II. The objection they made against the truth, which was taken from a supposed case of a woman that had seven husbands successively; now they take it for granted, that, if there be a resurrection, it must be a return to such a state as this we are now in, and to the same circumstances, like the imaginary Platonic year; and if so, it is an invincible absurdity for this woman in the future state to have seven husbands, or else an insuperable difficulty which of them should have her, he whom she had first, or he whom she had last, or he whom she loved best, or he whom she lived longest with.

1. They suggest the law of Moses in this matter (v. 24), that the next of kin should marry the widow of him that died childless (Deut. xxv. 5); we have it practised Ruth iv. 5. It was a political law, founded in the particular constitution of the Jewish commonwealth, to preserve the distinction of families and inheritances, of both which there was special care taken in that government.

2. They put a case upon this statute, which, whether it were a case in fact or only a moot case, is not at all material; if it had not really occurred, yet possibly it might. It was of seven brothers, who married the same woman, v. 25-27. Now this case supposes,

(1.) The desolations that death sometimes makes in families when it comes with commission; how it often sweeps away a whole fraternity in a little time;: seldom (as the case is put) according to seniority (the land of darkness is without any order,) but heaps upon heaps; it diminishes families that had multiplied greatly, Ps. cvii. 38, 39. When there were seven brothers grown up to man's estate, there was a family very likely to be built up; and yet this numerous family leaves neither son nor nephew, nor any remaining in their dwellings, Job xviii. 19. Well may we say then, Except the Lord build the house, they labour in vain that build it. Let none be sure of the advancement and perpetuity of their names and families, unless they could make a covenant of peace with death, or be at an agreement with the grave.

(2.) The obedience of these seven brothers to the law, though they had a power of refusal under the penalty of a reproach, Deut. xxv. 7. Note, Discouraging providences should not keep us from doing our duty because we must be governed by the rule, not by the event. The seventh, who ventured last to marry the widow (many a one would say) was abold man. I would say, if he did it purely in obedience to God, he was a good man, and one that made conscience of his duty.

But, last of all, the woman died also. Note, Survivorship is but a reprieve; they that live long, and bury their relations and neighbours one after another, do not thereby acquire an immortality; no, their day will come to fall. Death's bitter cup goes round, and, sooner or later, we must all pledge in it, Jer. xxv. 26.

3. They propose a doubt upon this case (v. 28); "In the resurrection, whose wife shall she be of the seven? You cannot tell whose; and therefore we must conclude there is no resurrection." The Pharisees, who professed to believe a resurrection, had very gross and carnal notions concerning it, and concerning the future state; expecting to find there, as the Turks in their paradise, the delights and pleasures of the animal life, which perhaps drove the Sadducees to deny the thing itself; for nothing gives greater advantage to atheism and infidelity than the carnality of those that make religion, either in its professions or in its prospects, a servant to their sensual appetites and secular interests; while those that are erroneous deny the truth, those that are superstitious betray it to them. Now they, in this objection, went upon the Pharisees' hypothesis. Note, It is not strange that carnal minds have very false notions of spiritual and eternal things. The natural man receiveth not these things, for they are foolishness to him. 1 Cor. ii. 14. Let truth be set in a clear light, and then it appears in its full strength.

III. Christ's answer to this objection; by reproving their ignorance, and rectifying their mistake, he shows the objection to be fallacious and unconcluding.

1. He reproves their ignorance (v. 29); Ye do err. Note, Those do greatly err, in the judgment of Christ, who deny the resurrection and a future state. Here Christ reproves with the meekness of wisdom, and is not so sharp upon them (whatever was the reason) as sometimes he was upon the chief priests and elders; Ye do err, not knowing. Note, Ignorance is the cause of error; those that are in the dark, miss their way. The patrons of error do therefore resist the light, and do what they can to take away the key of knowledge; Ye do err in this matter, not knowing. Note, Ignorance is the cause of error about the resurrection and the future state. What it is in its particular instances, the wisest and best know not; it doth not yet appear what we shall be, it is a glory that is to be revealed: when we speak of the state of separate souls, the resurrection of the body, and of eternal happiness and misery, we are soon at a loss; we cannot order our speech, by reason of darkness, but that it is a thing about which we are not left in the dark; blessed be God, we are not; and those who deny it are guilty of a willing and affected ignorance. It seems, there were some Sadducees, some such monsters, among professing Christians, some among you, that say, There is no resurrection of the dead (1 Cor. xv. 12) and some that did in effect deny it, by turning it into an allegory, saying, The resurrection is past already. Now observe,

(1.) They know not the power of God; which would lead men to infer that there may be a resurrection and a future state. Note, The ignorance, disbelief, or weak belief, of God's power, is at the bottom of many errors, particularly theirs who deny the resurrection. When we are told of the soul's existence and agency in a state of separation from the body, and especially that a dead body, which had lain many ages in the grave, and is turned into common and indistinguished dust, that this shall be raised the same body that it was, and live, move, and act, again; we are ready to say, How can these things be? Nature allows it for a maxim, A privatione ad habitum non datur regressus--The habits attaching to a state of existence vanish irrecoverably with the state itself. If a man die, shall he live again? And vain men, because they cannot comprehend the way of it, question the truth of it; whereas, if we firmly believe in God the Father Almighty, that nothing is impossible with God, all these difficulties vanish. This therefore we must fasten upon, in the first place, that God is omnipotent, and can do what he will; and then no room is left for doubting but that he will do what he has promised; and, if so, why should it be thought a thing incredible with you that God should raise the dead? Acts xxvi. 8. His power far exceeds the power of nature.

(2.) They know not the scriptures, which decidedly affirm that there shall be a resurrection and a future state. The power of God, determined and engaged by his promise, is the foundation for faith to build upon. Now the scriptures speak plainly, that the soul is immortal, and there is another life after this; it is the scope both of the law and of the prophets, that there shall be a resurrection of the dead, both of the just and of the unjust, Acts xxiv. 14, 15. Job knew it (Job xix. 26), Ezekiel foresaw it (Ezek. xxxvii.), and Daniel plainly foretold it, Dan. xii. 2. Christ rose again according to the scriptures (1 Cor. xv. 3); and so shall we. Those therefore who deny it, either have not conversed with the Scriptures, or do not believe them, or do not take the true sense and meaning of them. Note, Ignorance of the scripture is the rise of abundance of mischief.

2. He rectifies their mistake, and (v. 30) corrects those gross ideas which they had of the resurrection and a future state, and fixes these doctrines upon a true and lasting basis. Concerning that state, observe,

(1.) It is not like the state we are now in upon earth; They neither marry, nor are given in marriage. In our present state marriage is necessary; it was instituted in innocency; whatever intermission or neglect there has been of other institutions, this was never laid aside, nor will be till the end of time. In the old world, they were marrying, and giving in marriage; the Jews in Babylon, when cut off from other ordinances, yet were bid to take them wives, Jer. xxix. 6. All civilized nations have had a sense of the obligation of the marriage covenant; and it is requisite for the gratifying of the desires, and recruiting the deficiencies, of the human nature. But, in the resurrection, there is no occasion for marriage; whether in glorified bodies there will be any distinction of sexes some too curiously dispute (the ancients are divided in their opinions about it); but, whether there will be a distinction or not, it is certain that there will be no conjunction; where God will be all in all, there needs no other meet-help; the body will be spiritual, and there will be in it no carnal desires to be gratified: when the mystical body is completed, there will be no further occasion to seek a godly seed, which was one end of the institution of marriage, Mal. ii. 15. In heaven there will be no decay of the individuals, and therefore no eating and drinking; no decay of the species, and therefore no marrying; where there shall be no more deaths (Rev. xxi. 4), there need be no more births. The married state is a composition of joys and cares; those that enter upon it are taught to look upon it as subject to changes, richer and poorer, sickness and health; and therefore it is fit for this mixed, changing world; but as in hell, where there is no joy, the voice of the bridegroom and the voice of the bride shall be heard no more at all, so in heaven, where there is all joy, and no care or pain or trouble, there will be no marrying. The joys of that state are pure and spiritual, and arise from the marriage of all of them to the Lamb, not of any of them to one another.

(2.) It is like the state angels are now in in heaven; They are as the angels of God in heaven; they are so, that is, undoubtedly they shall be so. They are so already in Christ their Head, who has made them sit with him in heavenly places, Eph. ii. 6. The spirits of just men already made perfect are of the same corporation with the innumerable company of angels, Heb. xii. 22, 23. Man in his creation was made a little lower than the angels (Ps. viii. 5); but in his complete redemption and renovation will be as the angels; pure and spiritual as the angels, knowing and loving as those blessed seraphim, ever praising God like them and with them. The bodies of the saints shall be raised incorruptible and glorious, like the uncompounded vehicles of those pure and holy spirits (1 Cor. xv. 42, &c.), swift and strong, like them. We should therefore desire and endeavour to do the will of God now as the angels do it in heaven, because we hope shortly to be like the angels who always behold our Father's face. He saith nothing of the state of the wicked in the resurrection; but, by consequence, they shall be like the devils, whose lusts they have done.

IV. Christ's argument to confirm this great truth of the resurrection and a future state; the matters being of great concern, he did not think it enough (as in some other disputes) to discover the fallacy and sophistry of the objection, but backed the truth with a solid argument; for Christ brings forth judgment to truth as well as victory, and enables his followers to give a reason of the hope that is in them. Now observe,

1. Whence he fetched his argument--from the scripture; that is the great magazine or armoury whence we may be furnished with spiritual weapons, offensive and defensive. It is written is Goliath's sword. Have ye not read that which was spoken to you by God? Note, (1.) What the scripture speaks God speaks. (2.) What was spoken to Moses was spoken to us; it was spoken and written for our learning. (3.) It concerns us to read and hear what God hath spoken, because it is spoken to us. It was spoken to you Jews in the first place, for to them were committed the oracles of God. The argument is fetched from the books of Moses, because the Sadducees received them only, as some think, or, at least, them chiefly, for canonical scriptures; Christ therefore fetched his proof from the most indisputable fountain. The latter prophets have more express proofs of a future state than the law of Moses has; for though the law of Moses supposes the immortality of the soul and a future state, as principles of what is called natural religion, yet no express revelation of it is made by the law of Moses; because so much of that law was peculiar to that people, and was therefore guarded as municipal laws used to be with temporal promises and threatenings, and the more express revelation of a future state was reserved for the latter days; but our Saviour finds a very solid argument for the resurrection even in the writings of Moses. Much scripture lies under ground, that must be digged for.

2. What his argument was (v. 32); I am the God of Abraham. This was not an express proof, totidem verbis--in so many words; and yet it was really a conclusive argument. Consequences from scripture, if rightly deduced, must be received as scripture; for it was written for those that have the use of reason.

Now the drift of the argument is to prove,

(1.) That there is a future state, another life after this, in which the righteous shall be truly and constantly happy. This is proved from what God said; I am the God of Abraham.

[1.] For God to be any one's God supposes some very extraordinary privilege and happiness; unless we know fully what God is, we could not comprehend the riches of that word, I will be to thee a God, that is, a Benefactor like myself. The God of Israel is a God to Israel (1 Chron. xvii. 24), a spiritual Benefactor; for he is the Father of spirits, and blesseth with spiritual blessings: it is to be an all-sufficient Benefactor, a God that is enough, a complete Good, and an eternal Benefactor; for he is himself an everlasting God, and will be to those that are in covenant with him an everlasting Good. This great word God had often said to Abraham, Isaac, and Jacob; and it was intended as a recompence for their singular faith and obedience, in quitting the country at God's call. The Jews had a profound veneration for those three patriarchs, and would extend the promise God made them to the uttermost.

[2.] It is manifest that these good men had no such extraordinary happiness, in this life, as might look any thing like the accomplishment of so great a word as that. They were strangers in the land of promise, wandering, pinched with famine; they had not a foot of ground of their own but a burying-place, which directed them to look for something beyond this life. In present enjoyments they came far short of their neighbours that were strangers to this covenant. What was there in this world to distinguish them and the heirs of their faith from other people, any whit proportionable to the dignity and distinction of this covenant? If no happiness had been reserved for these great and good men on the other side of death, that melancholy word of poor Jacob's, when he was old (Gen. xlvii. 9), Few and evil have the days of the years of my life been, would have been an eternal reproach to the wisdom, goodness, and faithfulness, of that God who had so often called himself the God of Jacob.

[3.] Therefore there must certainly be a future state, in which, as God will ever live to be eternally rewarding, so Abraham, Isaac, and Jacob, will ever live to be eternally rewarded. That of the apostle (Heb. xi. 16), is a key to this argument, where, when he had been speaking of the faith and obedience of the patriarchs in the land of their pilgrimage, he adds, Wherefore God is not ashamed to be called their God; because he has provided for them a city, a heavenly city; implying, that if he had not provided so well for them in the other world, considering how they sped in this, he would have been ashamed to have called himself their God; but now he is not, having done that for them which answers it in its true intent and full extent.

(2.) That the soul is immortal, and the body shall rise again, to be united; if the former point be gained, these will follow; but they are likewise proved by considering the time when God spoke this; it was to Moses at the bush, long after Abraham, Isaac, and Jacob, were dead and buried; and yet God saith, not, "I was," or "have been," but I am the God of Abraham. Now God is not God of the dead, but of the living. He is a living God, and communicates vital influences to those to whom he is a God. If, when Abraham died, there had been an end of him, there had been an end likewise of God's relation to him as his God; but at that time, when God spoke to Moses, he was the God of Abraham, and therefore Abraham must be then alive; which proves the immortality of the soul in a state of bliss; and that, by consequence, infers the resurrection of the body; for there is such an inclination in the human soul to its body, as would make a final and eternal separation inconsistent with the bliss of those that have God for their God. The Sadducees' notion was, that the union between body and soul is so close, that, when the body dies, the soul dies with it. Now, upon the same hypothesis, if the soul lives, as it certainly does, the body must some time or other live with it. And besides, the Lord is for the body, it is an essential part of the man; there is a covenant with the dust, which will be remembered, otherwise the man would not be happy. The charge which the dying patriarchs gave concerning their bones, and that in faith, was an evidence that they had some expectation of the resurrection of their bodies. But this doctrine was reserved for a more full revelation after the resurrection of Christ, who was the first-fruits of them that slept.

Lastly, We have the issue of this dispute. The Sadducees were put to silence (v. 34), and so put to shame. They thought by their subtlety to put Christ to shame, when they were preparing shame for themselves. But the multitude were astonished at this doctrine, v. 33. 1. Because it was new to them. See to what a sad pass the exposition of scripture was come among them, when people were astonished at it as a miracle to hear the fundamental promise applied to this great truth; they had sorry scribes, or this had been no news to them. 2. Because it had something in it very good and great. Truth often shows the brighter, and is the more admired, for its being opposed. Observe, Many gainsayers are silenced, and many hearers astonished, without being savingly converted; yet even in the silence and astonishment of unsanctified souls God magnifies his law, magnifies his gospel, and makes both honourable.
Adam Clarke: Commentary on the Bible - 1831
22:23: The same day - Malice is ever active; let it be defeated ever so often, it returns to the charge. Jesus and his Gospel give no quarter to vice; the vicious will give no quarter to him or it.
The Sadducees - For an account of these see on Mat 16:1 (note).
Albert Barnes: Notes on the Bible - 1834
22:23
The same day came the Sadducees - For an account of the Sadducees, see the notes at Mat 3:7.
No resurrection - The word "resurrection" usually means the raising up the "body" to life after it is dead, Joh 11:24; Joh 5:29; Co1 15:22. But the Sadducees not only denied this, but also a future state, and the separate existence of the soul after death altogether, as well as the existence of angels and spirits, Act 23:8. Both these doctrines have commonly stood or fallen together, and the answer of our Saviour respects both, though it more distinctly refers "to the separate existence of the soul, and to a future state of rewards and punishments," than to the resurrection of the body.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:23: same: Mar 12:18-27; Luk 20:27-40
the Sadducees: Mat 3:7, Mat 16:6; Act 4:1, Act 5:17, Act 23:6-8
which: Co1 15:12-14; Ti2 2:18
Geneva 1599
22:23 (6) The same day came to him the Sadducees, which say that there is no resurrection, and asked him,
(6) Christ affirms the resurrection of the flesh, as opposed to the Sadducees.
John Gill
22:23 These understanding that the former had not succeeded, came with a knotty question, with which they had often puzzled the Pharisees, and hoped they should nonplus Christ with it, showing the absurdity of the doctrine of the resurrection, an article which they denied; as it follows,
which say, that there is no resurrection of the dead: they denied that there were angels and spirits, and the immortality of the soul; they affirmed, that the soul died with the body, and that there was no future state: the rise of this sect, and of these notions of their's, was this, as the Jews relate (w).
"Antigonus, a man of Socho, used to say, be not as servants, that serve their master on account of receiving a reward, but be as servants that serve their master, not on account of receiving a reward; and let the fear of heaven (God) be upon you, so that your reward may be double in the world to come: this man had two disciples, who altered his words, and taught the disciples, and the disciples their disciples, and they stood and narrowly examined them, and said, what did our fathers see, to say this thing? Is it possible, that a labourer should work all day, and not take his reward at evening? But if our fathers had known that there is another world, and that there is , "a resurrection of the dead", they would not have said thus: they stood and separated from the law, and of them there were two parties, the Sadducees and Baithusites; the Sadducees on account of Sadoc, and the Baithusites on account of Baithus.''
The Syriac version reads, "and they said" and the Ethiopic version also, "saying, there is no resurrection of the dead"; taking the sense to be, that they at this time declared their sense of this doctrine, and according to a settled notion of their's, affirmed before Christ, that there was no such thing; that never any was raised from the dead, nor never will; and they were desirous of entering into a controversy with him about it:
and asked him; put the following question to him, in order to expose the weakness and absurdity of such a doctrine.
(w) Abot R. Nathan, c. 5. fol. 3. 1.
John Wesley
22:23 Mk 12:18.
22:2422:24: եւ ասեն. Վա՛րդապետ՝ Մովսէս ասաց. Եթէ ոք մեռցի անորդի, արասցէ զկին նորա եղբայր իւր, եւ յարուսցէ զաւա՛կ եղբօր իւրում։
24 «Վարդապե՛տ, Մովսէսն ասաց, որ՝ եթէ մէկն անժառանգ մեռնի, նրա եղբայրը նրա կնոջը պիտի առնի եւ իր եղբօրը զաւակ հասցնի
24 Ըսելով. «Վա՛րդապետ, Մովսէս ըսաւ. ‘Եթէ մէկը առանց զաւակի մեռնելու ըլլայ, անոր եղբայրը առնէ անոր կինը եւ իր եղբօրը զաւակ տայ’։
եւ ասեն. Վարդապետ, Մովսէս ասաց. Եթէ ոք մեռցի անորդի, արասցէ զկին նորա եղբայր իւր, եւ յարուսցէ զաւակ եղբօր իւրում:

22:24: եւ ասեն. Վա՛րդապետ՝ Մովսէս ասաց. Եթէ ոք մեռցի անորդի, արասցէ զկին նորա եղբայր իւր, եւ յարուսցէ զաւա՛կ եղբօր իւրում։
24 «Վարդապե՛տ, Մովսէսն ասաց, որ՝ եթէ մէկն անժառանգ մեռնի, նրա եղբայրը նրա կնոջը պիտի առնի եւ իր եղբօրը զաւակ հասցնի
24 Ըսելով. «Վա՛րդապետ, Մովսէս ըսաւ. ‘Եթէ մէկը առանց զաւակի մեռնելու ըլլայ, անոր եղբայրը առնէ անոր կինը եւ իր եղբօրը զաւակ տայ’։
zohrab-1805▾ eastern-1994▾ western am▾
22:2424: Учитель! Моисей сказал: если кто умрет, не имея детей, то брат его пусть возьмет за себя жену его и восстановит семя брату своему;
22:24  λέγοντες, διδάσκαλε, μωϊσῆς εἶπεν, ἐάν τις ἀποθάνῃ μὴ ἔχων τέκνα, ἐπιγαμβρεύσει ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα αὐτοῦ καὶ ἀναστήσει σπέρμα τῶ ἀδελφῶ αὐτοῦ.
22:24. λέγοντες ( forthing ,"Διδάσκαλε, (Teaching-speaker,"Μωυσῆς (a-Mouses) εἶπεν (it-had-said," Ἐάν ( if-ever ) τις ( a-one ) ἀποθάνῃ ( it-might-have-had-died-off ) μὴ ( lest ) ἔχων ( holding ) τέκνα , ( to-producees ," ἐπιγαμβρεύσει ( it-shall-marry-upon-of ," ὁ ( the-one ) ἀδελφὸς ( brethrened ) αὐτοῦ ( of-it ," τὴν ( to-the-one ) γυναῖκα ( to-a-woman ) αὐτοῦ ( of-it ," καὶ ( and ) ἀναστήσει ( it-shall-stand-up ) σπέρμα ( to-a-whorling-to ) τῷ ( unto-the-one ) ἀδελφῷ ( unto-brethrened ) αὐτοῦ . ( of-it )
22:24. dicentes magister Moses dixit si quis mortuus fuerit non habens filium ut ducat frater eius uxorem illius et suscitet semen fratri suoSaying: Master, Moses said: If a man die having no son, his brother shall marry his wife and raise up issue to his brother.
24. saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.
22:24. saying: “Teacher, Moses said: If anyone will have died, having no son, his brother shall marry his wife, and he shall raise up offspring to his brother.
22:24. Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.
Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother:

24: Учитель! Моисей сказал: если кто умрет, не имея детей, то брат его пусть возьмет за себя жену его и восстановит семя брату своему;
22:24  λέγοντες, διδάσκαλε, μωϊσῆς εἶπεν, ἐάν τις ἀποθάνῃ μὴ ἔχων τέκνα, ἐπιγαμβρεύσει ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα αὐτοῦ καὶ ἀναστήσει σπέρμα τῶ ἀδελφῶ αὐτοῦ.
22:24. dicentes magister Moses dixit si quis mortuus fuerit non habens filium ut ducat frater eius uxorem illius et suscitet semen fratri suo
Saying: Master, Moses said: If a man die having no son, his brother shall marry his wife and raise up issue to his brother.
22:24. saying: “Teacher, Moses said: If anyone will have died, having no son, his brother shall marry his wife, and he shall raise up offspring to his brother.
22:24. Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.
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
24 (Мк XII:19; Лк XX:28). Отвергая воскресение (ср. Деян XXIII:8), саддукеи старались подтвердить свое учение ссылкою на постановление Моисея относительно так называемого «левиратного» брака (от лат. слова «левир» — деверь), изложенное в Втор XXV:5-10. У всех синоптиков в начале стиха — повторение legonteV (Мк oitineV legousin; Лк antilegonteV) предыдущего стиха. Цитата не сходна по выражениям у всех синоптиков, отступает как от еврейского подлинника, так и от перевода LXX. Мысль еврейского подлинника саддукеи выражают здесь весьма кратко и своими словами. Этот закон об ужичестве понятен и применялся на практике. По нему, если кто-нибудь умрет, оставив жену, от которой не было детей, то жена его должна выходить замуж за брата его (так у LXX и в Евангелиях; но в еврейском — за деверя, что, конечно, одно и то же; разница только в выражениях) и восстановить ему семя. Epigambreuein — техническое слово для обозначения левиратного брака. Встречается в Новом Завете только здесь у Матфея. В Лев XVIII:16; XX:21 брак с вдовою умершего брата воспрещен. Но во Втор XXV:5-10 указываются некоторые случаи, когда дозволялись исключения.
Adam Clarke: Commentary on the Bible - 1831
22:24: Raise up seed unto his brother - This law is mentioned Deu 25:5. The meaning of the expression is, that the children produced by this marriage should be reckoned in the genealogy of the deceased brother, and enjoy his estates. The word seed should be always translated children or posterity. There is a law precisely similar to this among the Hindoos.
Albert Barnes: Notes on the Bible - 1834
22:24
Saying, Master, Moses said ... - Deu 25:5-6. This law was given by Moses in order to keep the families and tribes of the Israelites distinct, and to perpetuate them.
Raise up seed unto his brother - That is, the children shall be reckoned in the genealogy of the deceased brother; or, to all civil purposes, shall be considered as his.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:24: Master: Mat 22:16, Mat 22:36, Mat 7:21; Luk 6:46
Moses: Gen 38:8, Gen 38:11; Deu 25:5-10; Rut 1:11; Mar 12:19; Luk 20:28
Geneva 1599
22:24 Saying, Master, Moses said, If a man die, having no (m) children, his brother shall marry his wife, and raise up seed unto his brother.
(m) Daughters are also included by this word "children", but even though they were part of his family and bore his name, the man who had only daughters was in the same position as the man who had no children at all; this is because daughters were not at this time able to carry on the family name. Therefore, by "children" here, we should understand it to be referring to "sons".
John Gill
22:24 Saying, master,.... Rabbi, or doctor, as he was usually called;
Moses said, in Deut 25:5
if a man die having no children, his brother shall marry his wife, and raise up seed unto his brother; which, though not expressed in the self same words, yet is the sense of the passage referred to, and was a practice in use before the times of Moses, as appears from the case of Er and Onan; the design of which was, to preserve families, and keep their inheritances distinct and entire. This law only took place, when a man died without children; for if he left any children, there was no need for his brother to marry his wife; yea, as a Jewish writer observes (x), she was forbidden, it was not lawful for him to marry her, and was the case if he had children of either sex, or even grandchildren: for as another of their commentators notes (y), his having no child, regards a son or a daughter, or a son's son, or a daughter's son, or a daughter's daughter; and it was the eldest of the brethren, or he that was next in years to the deceased, that was obliged by this law (z), though not if he had a wife of his own; and accordingly in the following case proposed, each of the brethren married the eldest brother's wife in their turn, according to the course of seniority; and by this law, the first child that was born after such marriage, was reckoned the seed of the deceased, and was heir to his inheritance. The Jews in their Misna, or oral law, have a whole tract on this subject, called Yebamot, which contains various rules and directions, for the right observance of this law.
(x) Aben Ezra in Deut. xxv. 5. (y) Jarchi in ib. Vid. Maimon. Hilch. Yebum, c. 1. sect. 3. (z) Jarchi in Deut. xxv. 5. Misn. Yebamot, c. 2. sect. 8. & 4, 5. Maimon. Hilch. Yebum, c. 2. sect. 6.
John Wesley
22:24 Deut 25:5.
22:2522:25: Եի՛ն առ մեզ եղբա՛րք եւթն. առաջինն՝ արա՛ր կին՝ եւ մեռա՛ւ. եւ զի ո՛չ ունէր զաւակ, եթող զկինն իւր՝ եղբօր իւրում[413]։ [413] Ոմանք. Էին առ մեզ։ Ոմանք. Զկին իւր։
25 Մեզ մօտ եօթը եղբայրներ կային. առաջինը կին առաւ ու ապա մեռաւ. եւ որովհետեւ զաւակ չունէր, կնոջն իր եղբօրը թողեց
25 Արդ եօթը եղբայրներ կային մեր մէջ։ Առաջինը կին առաւ ու մեռաւ։ Զաւակ չունենալուն համար իր կինը ձգեց իր եղբօրը։
Էին առ մեզ եղբարք եւթն. առաջինն արար կին եւ մեռաւ. եւ զի ոչ ունէր զաւակ, եթող զկինն իւր եղբօր իւրում:

22:25: Եի՛ն առ մեզ եղբա՛րք եւթն. առաջինն՝ արա՛ր կին՝ եւ մեռա՛ւ. եւ զի ո՛չ ունէր զաւակ, եթող զկինն իւր՝ եղբօր իւրում[413]։
[413] Ոմանք. Էին առ մեզ։ Ոմանք. Զկին իւր։
25 Մեզ մօտ եօթը եղբայրներ կային. առաջինը կին առաւ ու ապա մեռաւ. եւ որովհետեւ զաւակ չունէր, կնոջն իր եղբօրը թողեց
25 Արդ եօթը եղբայրներ կային մեր մէջ։ Առաջինը կին առաւ ու մեռաւ։ Զաւակ չունենալուն համար իր կինը ձգեց իր եղբօրը։
zohrab-1805▾ eastern-1994▾ western am▾
22:2525: было у нас семь братьев; первый, женившись, умер и, не имея детей, оставил жену свою брату своему;
22:25  ἦσαν δὲ παρ᾽ ἡμῖν ἑπτὰ ἀδελφοί· καὶ ὁ πρῶτος γήμας ἐτελεύτησεν, καὶ μὴ ἔχων σπέρμα ἀφῆκεν τὴν γυναῖκα αὐτοῦ τῶ ἀδελφῶ αὐτοῦ·
22:25. ἦσαν (They-were) δὲ (moveover) παρ' (beside) ἡμῖν (unto-us) ἑπτὰ (seven) ἀδελφοί : ( brethrened ) καὶ (and) ὁ (the-one) πρῶτος (most-before) γήμας (having-married-unto) ἐτελεύτησεν, (it-finished-of-unto,"καὶ (and) μὴ (lest) ἔχων (holding) σπέρμα (to-a-whorling-to) ἀφῆκεν (it-sent-off) τὴν (to-the-one) γυναῖκα (to-a-woman) αὐτοῦ (of-it) τῷ (unto-the-one) ἀδελφῷ (unto-brethrened) αὐτοῦ: (of-it)
22:25. erant autem apud nos septem fratres et primus uxore ducta defunctus est et non habens semen reliquit uxorem suam fratri suoNow there were with us seven brethren: and the first having married a wife, died; and not having issue, left his wife to his brother.
25. Now there were with us seven brethren: and the first married and deceased, and having no seed left his wife unto his brother;
22:25. Now there were seven brothers with us. And the first, having taken a wife, died. And having no offspring, he left his wife to his brother:
22:25. Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother:
Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother:

25: было у нас семь братьев; первый, женившись, умер и, не имея детей, оставил жену свою брату своему;
22:25  ἦσαν δὲ παρ᾽ ἡμῖν ἑπτὰ ἀδελφοί· καὶ ὁ πρῶτος γήμας ἐτελεύτησεν, καὶ μὴ ἔχων σπέρμα ἀφῆκεν τὴν γυναῖκα αὐτοῦ τῶ ἀδελφῶ αὐτοῦ·
22:25. erant autem apud nos septem fratres et primus uxore ducta defunctus est et non habens semen reliquit uxorem suam fratri suo
Now there were with us seven brethren: and the first having married a wife, died; and not having issue, left his wife to his brother.
22:25. Now there were seven brothers with us. And the first, having taken a wife, died. And having no offspring, he left his wife to his brother:
22:25. Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother:
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
25-28 (Мк XII:20-23; Лк XX:29-33). Пример, приведенный саддукеями, был, конечно, вымышлен, потому что в действительности обыкновенно не бывает подобных сочетаний (в Тов III:9 речь о другом предмете). Для их цели им можно было бы ограничиться двумя-тремя братьями, и их аргументация от этого не потеряла бы своей силы. Говоря о семи братьях (может быть, они выбрали семь потому, что число это было священным), саддукеи, очевидно, желают представить дело в сильно карикатурном виде, которое показалось бы забавным даже и здесь, на земле, а не только на небе. По мнению некоторых, саддукеи хотели выразить еще и мысль, что законное учение о левиратном браке, если объединять с ним фарисейское учение о воскресении, необходимо должно было вести к учению о полиандрии. Это был казуистический вопрос, решением которого затруднялись и фарисеи, как видно из трактата Иевамот (Переф. Талмуд, т. III, с. 10 и сл.). В Иевамот III:5 (Переф. ib. с. 30) разбирается такой случай: «имеется три брата: двое из них женаты на двух сестрах, а третий — холост; умер один из женатых, и холостой совершил (с его вдовой) нечто в роде договора (маамар, изречение, формула), а затем умер второй брат; школа Шаммая говорит: его жена (обрученная с ним по маамару) да остается у него, а вторая свободна, как сестра его жены; а школа Гиллеля говорит: жену свою он должен отпустить по гету (разводному письму) и по халице (разувание), а жену его брата по халице».
Adam Clarke: Commentary on the Bible - 1831
22:25: Seven brethren - It is very likely that the Sadducees increased the number, merely to make the question the more difficult.
Albert Barnes: Notes on the Bible - 1834
22:25-28
There were with us seven brethren - It is probable that they stated a case as difficult as possible; and though no such case might have occurred, yet it was supposable, and in their view it presented a real difficulty.
The difficulty arose from the fact, that they supposed that, substantially, the same state of things must take place in the other world as here; that if there is such a world, husbands and wives must be there reunited; and they professed not to be able to see how one woman could be the wife of seven men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:25: Mar 12:19-23; Luk 20:29-33; Heb 9:27
John Gill
22:25 Now there were with us seven brethren,.... That is, there was in the city, town or neighbourhood, where these Sadducees dwelt, probably at Jerusalem, a family, in which were seven sons, all brethren by the father's side; for brethren by the mother's side were not counted brethren, nor obliged by this law (a); whether this was a reigned case which is here and in the following verses put, or whether it was real fact, which is possible, it matters not: and the first, when he had married a wife, deceased, and having no issue, left his wife unto his brother: the eldest of these seven brethren married a wife, and after some time died, having no children, son or daughter, by his wife; and therefore, according to the above law, leaves her to his next brother to marry her, and raise up seed unto him; which, according to the Jewish canons (b), could not be done before ninety days, or three months after the decease of his brother; for so long they were to wait and see, whether she was with child by his brother or not; for if she was, it was not necessary, yea, it was unlawful for him to marry her.
(a) Maimon. Hilch. Yebum, c. 1. sect. 7. (b) T. Bab. Erubin, fol. 47. 1. Maimon. ib. c. 1. sect. 19.
John Wesley
22:25 Now there were with us seven brethren - This story seems to have been a kind of common - place objection, which no doubt they brought upon all occasions.
22:2622:26: Նոյնպէս եւ երկրո՛րդն՝ եւ երրո՛րդն, մինչեւ ցե՛ւթներորդն[414]։ [414] Ոմանք. Եւ երրորդ։
26 Նոյնպէս եւ երկրորդը եւ երրորդը, մինչեւ եօթներորդը
26 Նոյնպէս ալ երկրորդը ու երրորդը՝ մինչեւ եօթներորդը։
նոյնպէս եւ երկրորդն եւ երրորդն մինչեւ ցեւթներորդն:

22:26: Նոյնպէս եւ երկրո՛րդն՝ եւ երրո՛րդն, մինչեւ ցե՛ւթներորդն[414]։
[414] Ոմանք. Եւ երրորդ։
26 Նոյնպէս եւ երկրորդը եւ երրորդը, մինչեւ եօթներորդը
26 Նոյնպէս ալ երկրորդը ու երրորդը՝ մինչեւ եօթներորդը։
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22:2626: подобно и второй, и третий, даже до седьмого;
22:26  ὁμοίως καὶ ὁ δεύτερος καὶ ὁ τρίτος, ἕως τῶν ἑπτά.
22:26. ὁμοίως (unto-along-belonged) καὶ (and) ὁ (the-one) δεύτερος (second) καὶ (and) ὁ (the-one) τρίτος, (third) ἕως (unto-if-which) τῶν (of-the-ones) ἑπτά: (of-seven)
22:26. similiter secundus et tertius usque ad septimumIn like manner the second and the third and so on, to the seventh.
26. in like manner the second also, and the third, unto the seventh.
22:26. similarly with the second, and the third, even to the seventh.
22:26. Likewise the second also, and the third, unto the seventh.
Likewise the second also, and the third, unto the seventh:

26: подобно и второй, и третий, даже до седьмого;
22:26  ὁμοίως καὶ ὁ δεύτερος καὶ ὁ τρίτος, ἕως τῶν ἑπτά.
22:26. similiter secundus et tertius usque ad septimum
In like manner the second and the third and so on, to the seventh.
22:26. similarly with the second, and the third, even to the seventh.
22:26. Likewise the second also, and the third, unto the seventh.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:26: seventh: or, seven, Mat 22:26
John Gill
22:26 Likewise the second also,.... The eldest of the surviving brethren, having married his brother's wife, after sometime died also without children, and left her to his next brother to marry her; and the third brother accordingly did marry her, and in process of time died likewise, leaving no issue behind him; and thus they went on in course, unto the seventh: the fourth, fifth, and sixth, married her in turn, and so did the seventh; and all died in the same circumstances, having no children by her.
22:2722:27: Յետ ամենեցուն՝ մեռա՛ւ եւ կինն։
27 Բոլորից յետոյ կինն էլ մեռաւ
27 Ամենէն ետքը կինն ալ մեռաւ։
Յետ ամենեցուն մեռաւ եւ կինն:

22:27: Յետ ամենեցուն՝ մեռա՛ւ եւ կինն։
27 Բոլորից յետոյ կինն էլ մեռաւ
27 Ամենէն ետքը կինն ալ մեռաւ։
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22:2727: после же всех умерла и жена;
22:27  ὕστερον δὲ πάντων ἀπέθανεν ἡ γυνή.
22:27. ὕστερον (to-latter) δὲ (moreover) πάντων ( of-all ) ἀπέθανεν (it-had-died-off,"ἡ (the-one) γυνή. (a-woman)
22:27. novissime autem omnium et mulier defuncta estAnd last of all the woman died also.
27. And after them all the woman died.
22:27. And last of all, the woman also passed away.
22:27. And last of all the woman died also.
And last of all the woman died also:

27: после же всех умерла и жена;
22:27  ὕστερον δὲ πάντων ἀπέθανεν ἡ γυνή.
22:27. novissime autem omnium et mulier defuncta est
And last of all the woman died also.
22:27. And last of all, the woman also passed away.
22:27. And last of all the woman died also.
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John Gill
22:27 And last of all the woman died also. A widow and childless, having never married another person but these seven brethren; and the case with them being alike, no one having any child by her, upon which any peculiar claim to her could be formed, the following question is put.
22:2822:28: Արդ՝ ՚ի յարութեանն ո՞յր յիւթանցն եղիցի՝ նա՛ կին. զի ամենեքի՛ն կալան զնա կին[415]։ [415] Ոմանք. ՚Ի յարութեան ո՞յր ՚ի յեւթանցն։
28 Արդ, յարութեան ժամանակ եօթից ո՞ւմ կին կը լինի նա, քանի որ բոլորն էլ նրան իբրեւ կին ունեցան»
28 Ուրեմն, յարութեան ատեն այն եօթնէն որո՞ւն կինը պիտի ըլլայ. վասն զի ամէնքն ալ զանիկա կին ունեցան»։
Արդ ի յարութեանն ո՞յր յեւթանցն եղիցի նա կին, զի ամենեքին կալան զնա կին:

22:28: Արդ՝ ՚ի յարութեանն ո՞յր յիւթանցն եղիցի՝ նա՛ կին. զի ամենեքի՛ն կալան զնա կին[415]։
[415] Ոմանք. ՚Ի յարութեան ո՞յր ՚ի յեւթանցն։
28 Արդ, յարութեան ժամանակ եօթից ո՞ւմ կին կը լինի նա, քանի որ բոլորն էլ նրան իբրեւ կին ունեցան»
28 Ուրեմն, յարութեան ատեն այն եօթնէն որո՞ւն կինը պիտի ըլլայ. վասն զի ամէնքն ալ զանիկա կին ունեցան»։
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22:2828: итак, в воскресении, которого из семи будет она женою? ибо все имели ее.
22:28  ἐν τῇ ἀναστάσει οὗν τίνος τῶν ἑπτὰ ἔσται γυνή; πάντες γὰρ ἔσχον αὐτήν.
22:28. ἐν (In) τῇ (unto-the-one) ἀναστάσει (unto-a-standing-up) οὖν (accordingly) τίνος (of-what-one) τῶν (of-the-ones) ἑπτὰ (of-seven) ἔσται ( it-shall-be ) γυνή; (a-woman?" πάντες ( All ) γὰρ (therefore) ἔσχον (they-had-held) αὐτήν. (to-it)
22:28. in resurrectione ergo cuius erit de septem uxor omnes enim habuerunt eamAt the resurrection therefore, whose wife of the seven shall she be? For they all had her.
28. In the resurrection therefore whose wife shall she be of the seven? for they all had her.
22:28. In the resurrection, then, whose wife of the seven will she be? For they all had her.”
22:28. Therefore in the resurrection whose wife shall she be of the seven? for they all had her.
Therefore in the resurrection whose wife shall she be of the seven? for they all had her:

28: итак, в воскресении, которого из семи будет она женою? ибо все имели ее.
22:28  ἐν τῇ ἀναστάσει οὗν τίνος τῶν ἑπτὰ ἔσται γυνή; πάντες γὰρ ἔσχον αὐτήν.
22:28. in resurrectione ergo cuius erit de septem uxor omnes enim habuerunt eam
At the resurrection therefore, whose wife of the seven shall she be? For they all had her.
22:28. In the resurrection, then, whose wife of the seven will she be? For they all had her.”
22:28. Therefore in the resurrection whose wife shall she be of the seven? for they all had her.
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Adam Clarke: Commentary on the Bible - 1831
22:28: Whose wife shall she be of the seven? - The rabbins have said, That if a woman have two husbands in this world, she shall have the first only restored to her in the world to come. Sohar. Genes. fol. 24. The question put by these bad men is well suited to the mouth of a libertine. Those who live without God in the world have no other god than the world; and those who have not that happiness which comes from the enjoyment of God have no other pleasure than that which comes from the gratification of sensual appetites. The stream cannot rise higher than the spring: these men, and their younger brethren, atheists, deists, and libertines of all sorts, can form no idea of heaven as a place of blessedness, unless they can hope to find in it the gratification of their sensual desires. On this very ground Mohammed built his paradise.
John Gill
22:28 Therefore in the resurrection,.... As asserted by the Pharisees and by Christ, supposing that there will be such a thing, though not granting it; for these men denied it, wherefore the Ethiopic version reads it hypothetically, "if therefore the dead will be raised"; upon such a supposition,
whose wife shall she be of the seven? for they all had her, or were married to her. By putting this question, they thought to have got some advantage against Christ, and in favour of their notion; they hoped, either that he would give into their way of thinking, and relinquish the doctrine of the resurrection upon this, and join with them against the Pharisees, and so there would be no need of an answer to the question; or they judged, that if he returned an answer, it would be either that he did not know whose wife she should be, and then they would traduce him among the common people, as weak and ignorant; or should he say, that she would be the wife of one of them only, naming which of them, or of them all, or of none of them, they fancied that such absurd consequences would follow on each of these, as would expose the doctrine of the resurrection to ridicule and contempt; but they missed their aim, and were sadly disappointed by Christ's answer and reasonings which follow.
22:2922:29: Պատասխանի՛ ետ նոցա Յիսուս՝ եւ ասէ. Մո՛լորեալք՝ ո՛չ գիտէք զգիրս եւ ո՛չ զզօրութիւն Աստուծոյ[416]։ [416] Ոմանք. Զզօրութիւնն։
29 Յիսուս պատասխանեց նրանց ու ասաց. «Մոլորուածնե՛ր, ո՛չ Գրքերն էք հասկանում եւ ո՛չ էլ Աստծու զօրութիւնը
29 Յիսուս պատասխան տալով՝ անոնց ըսաւ. «Դուք մոլորած էք։ Ո՛չ գրքերը գիտէք եւ ո՛չ Աստուծոյ զօրութիւնը.
Պատասխանի ետ նոցա Յիսուս եւ ասէ. Մոլորեալք, ոչ գիտէք զգիրս եւ ոչ զզօրութիւն Աստուծոյ:

22:29: Պատասխանի՛ ետ նոցա Յիսուս՝ եւ ասէ. Մո՛լորեալք՝ ո՛չ գիտէք զգիրս եւ ո՛չ զզօրութիւն Աստուծոյ[416]։
[416] Ոմանք. Զզօրութիւնն։
29 Յիսուս պատասխանեց նրանց ու ասաց. «Մոլորուածնե՛ր, ո՛չ Գրքերն էք հասկանում եւ ո՛չ էլ Աստծու զօրութիւնը
29 Յիսուս պատասխան տալով՝ անոնց ըսաւ. «Դուք մոլորած էք։ Ո՛չ գրքերը գիտէք եւ ո՛չ Աստուծոյ զօրութիւնը.
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22:2929: Иисус сказал им в ответ: заблуждаетесь, не зная Писаний, ни силы Божией,
22:29  ἀποκριθεὶς δὲ ὁ ἰησοῦς εἶπεν αὐτοῖς, πλανᾶσθε μὴ εἰδότες τὰς γραφὰς μηδὲ τὴν δύναμιν τοῦ θεοῦ·
22:29. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) ὁ (the-one) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Πλανᾶσθε (Ye-be-wandered-unto) μὴ (lest) εἰδότες ( having-had-come-to-see ) τὰς (to-the-ones) γραφὰς (to-scribings) μηδὲ (lest-moreover) τὴν (to-the-one) δύναμιν (to-an-ability) τοῦ (of-the-one) θεοῦ: (of-a-Deity)
22:29. respondens autem Iesus ait illis erratis nescientes scripturas neque virtutem DeiAnd Jesus answering, said to them: You err, not knowing the Scriptures nor the power of God.
29. But Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God.
22:29. But Jesus responded to them by saying: “You have gone astray by knowing neither the Scriptures, nor the power of God.
22:29. Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God.
Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God:

29: Иисус сказал им в ответ: заблуждаетесь, не зная Писаний, ни силы Божией,
22:29  ἀποκριθεὶς δὲ ὁ ἰησοῦς εἶπεν αὐτοῖς, πλανᾶσθε μὴ εἰδότες τὰς γραφὰς μηδὲ τὴν δύναμιν τοῦ θεοῦ·
22:29. respondens autem Iesus ait illis erratis nescientes scripturas neque virtutem Dei
And Jesus answering, said to them: You err, not knowing the Scriptures nor the power of God.
22:29. But Jesus responded to them by saying: “You have gone astray by knowing neither the Scriptures, nor the power of God.
22:29. Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29 (Мк XII:24; Лк XX:34). У Луки слова Матфея и Марка заменены совершенно другим выражением, не встречающимся у первых двух синоптиков. Невежество бывает обыкновенною причиною заблуждений. Иисус Христос и отвечает саддукеям в этом смысле, ставя их невежество на первый план. Оно заключалось в незнании писаний, где содержалось неизвестное саддукеем учение; и силы Божией — потому что Бог, давший жизнь живым, может дать ее и мертвым, и всегда имеет силу и власть ее восстановить. «Смотри, — говорит Златоуст, — с какою мудростью, приличною истинному учителю, Спаситель отвечает им. Хотя они приступили к Нему и с коварным намерением, но вопрос их происходил более от неведения. Поэтому Спаситель и не называет их лицемерами».
Adam Clarke: Commentary on the Bible - 1831
22:29: Ye do err - Or, Ye are deceived - by your impure passions: not knowing the scriptures, which assert the resurrection: - nor the miraculous power of God (την δυναμιν του Θεου) by which it is to be effected. In Avoda Sara, fol. 18, Sanhedrin, fol. 90, it is said: "These are they which shall have no part in the world to come: Those who say, the Lord did not come from heaven; and those who say, the resurrection cannot be proved out of the law."
Their deception appeared in their supposing, that if there were a resurrection, men and women were to marry and be given in marriage as in this life; which our Lord shows is not the case: for men and women there shall be like the angels of God, immortal, and free from all human passions, and from those propensities which were to continue with them only during this present state of existence. There shall be no death; and consequently no need of marriage to maintain the population of the spiritual world.
Albert Barnes: Notes on the Bible - 1834
22:29
Ye do err, not knowing ... - They had taken a wrong view of the doctrine of the resurrection.
It was not taught that people would marry there. The "Scriptures," here, mean the books of the Old Testament. By appealing to them, Jesus showed that the doctrine of the future state was there, and that the Sadducees should have believed it as it was, and not have added the absurd doctrine to it that people must live there as they do here. The way in which the enemies of the truth often attempt to make a doctrine of the Bible ridiculous is by adding to it, and then calling it absurd. The reason why the Saviour produced a passage from the books of Moses Mat 22:32 was that they had also appealed to his writings, Mat 22:24. Other places of the Old Testament, in fact, asserted the doctrine more clearly Dan 12:2; Isa 26:19, but he wished to meet them on their own ground. None of those scriptures asserted that people would live there as they do here, and therefore their reasoning was false.
Nor the power of God - They probably denied, as many have done since, that God could gather the scattered dust of the dead and remould it into a body. On this ground they affirmed that the doctrine could not be true - opposing reason to Revelation, and supposing that infinite power could not reorganize a body that it had at first organized, and raise a body from its own dust which it had at first raised from nothing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:29: not: Job 19:25-27; Psa 16:9-11, Psa 17:15, Psa 49:14, Psa 49:15, Psa 73:25, Psa 73:26; Isa 25:8, Isa 26:19; Isa 57:1, Isa 57:2; Dan 12:2, Dan 12:3; Hos 13:14; Luk 24:44-47; Joh 20:9; Rom 15:4
nor: Gen 18:14; Jer 32:17; Luk 1:37; Act 26:8; Phi 3:21
John Gill
22:29 Jesus answered and said unto them,.... The Sadducees: as idle and impertinent as the case they put may seem to be and really was, our Lord thought fit to return an answer to them, thereby to expose their ignorance, and put them to silence and confusion: ye do err; not only in that they denied the immortality of the soul and the resurrection, but that supposing that there would be a resurrection, things in that state would be just they were in this; as particularly for instance, that there would be the same natural relation of husband and wife, which their question supposes. Mark reads these words by way of interrogation,
do ye not therefore err, because? &c. And by Luke they are wholly omitted, as also what follows,
not knowing the Scriptures, nor the power of God. These two things were the spring and source of their errors: they had not a true knowledge, and right understanding of the Scriptures; which if they had had, it must have appeared to them, from many places in the Old Testament, that the soul remains after death, and that the body will be raised from the dead: they owned the authority of the Scriptures, and allowed of all the writings of the Old Testament; for it seems to be a mistake of some learned men, who think that they only received the five books of Moses, and that therefore Christ takes his proof of his doctrine from thence; but though they had the greater esteem for the law, and would admit of nothing that was not clearly proved from that; yet they did not reject the other writings, as what might serve to confirm and illustrate what was taught in the law; but then, though they approved of the Scriptures and read them, yet they did not understand them, and so fell into those gross errors and sad mistakes; nor did they attend to the power of God, which, as it was able to make men out of the dust of the earth, was able to raise them again, when crumbled into dust; but this was looked upon by them, as a thing impossible, and so incredible; see Acts 26:8.
John Wesley
22:29 Ye err, not knowing the Scriptures - Which plainly assert a resurrection. Nor the power of God - Which is well able to effect it. How many errors flow from the same source?
22:3022:30: Զի ՚ի յարութեանն ո՛չ կանայս առնեն՝ եւ ո՛չ արանց լինին, այլ են իբրեւ զհրեշտա՛կս յերկինս։
30 որովհետեւ յարութեան ժամանակ ո՛չ կին են առնում եւ ո՛չ էլ մարդու գնում, այլ կը լինեն՝ ինչպէս հրեշտակները երկնքում
30 Քանզի յարութեան ատեն ո՛չ կին կ’առնեն եւ ո՛չ էրկան կը տրուին, հապա երկնքի մէջ Աստուծոյ հրեշտակներուն պէս են։
Զի ի յարութեան ոչ կանայս առնեն եւ ոչ արանց լինին, այլ են իբրեւ զհրեշտակս [82]յերկինս:

22:30: Զի ՚ի յարութեանն ո՛չ կանայս առնեն՝ եւ ո՛չ արանց լինին, այլ են իբրեւ զհրեշտա՛կս յերկինս։
30 որովհետեւ յարութեան ժամանակ ո՛չ կին են առնում եւ ո՛չ էլ մարդու գնում, այլ կը լինեն՝ ինչպէս հրեշտակները երկնքում
30 Քանզի յարութեան ատեն ո՛չ կին կ’առնեն եւ ո՛չ էրկան կը տրուին, հապա երկնքի մէջ Աստուծոյ հրեշտակներուն պէս են։
zohrab-1805▾ eastern-1994▾ western am▾
22:3030: ибо в воскресении ни женятся, ни выходят замуж, но пребывают, как Ангелы Божии на небесах.
22:30  ἐν γὰρ τῇ ἀναστάσει οὔτε γαμοῦσιν οὔτε γαμίζονται, ἀλλ᾽ ὡς ἄγγελοι ἐν τῶ οὐρανῶ εἰσιν.
22:30. ἐν (in) γὰρ (therefore) τῇ (unto-the-one) ἀναστάσει (unto-a-standing-up) οὔτε (not-also) γαμοῦσιν (they-marry-unto) οὔτε (not-also) γαμίζονται, (they-be-married-to,"ἀλλ' (other) ὡς (as) ἄγγελοι (messengers) ἐν (in) τῷ (unto-the-one) οὐρανῷ (unto-a-sky) εἰσίν: (they-be)
22:30. in resurrectione enim neque nubent neque nubentur sed sunt sicut angeli Dei in caeloFor in the resurrection they shall neither marry nor be married, but shall be as the angels of God in heaven.
30. For in the resurrection they neither marry, nor are given in marriage, but are as angels in heaven.
22:30. For in the resurrection, they shall neither marry, nor be given in marriage. Instead, they shall be like the Angels of God in heaven.
22:30. For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.
For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven:

30: ибо в воскресении ни женятся, ни выходят замуж, но пребывают, как Ангелы Божии на небесах.
22:30  ἐν γὰρ τῇ ἀναστάσει οὔτε γαμοῦσιν οὔτε γαμίζονται, ἀλλ᾽ ὡς ἄγγελοι ἐν τῶ οὐρανῶ εἰσιν.
22:30. in resurrectione enim neque nubent neque nubentur sed sunt sicut angeli Dei in caelo
For in the resurrection they shall neither marry nor be married, but shall be as the angels of God in heaven.
22:30. For in the resurrection, they shall neither marry, nor be given in marriage. Instead, they shall be like the Angels of God in heaven.
22:30. For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30 (Мк XII:25; Лк XX:35, 36). Сравнение с Ангелами не дает права на заключение, что жизнь в будущем мире будет бестелесная. Существование тел у людей воскресших «необходимо предполагается в изречении Христа», ср. 1 Кор XV:40; Фил II:10. Воскресшие будут иметь тела, но с ограничением — в невозможности и бесцельности вступления в брак. — «Христос не отрицает, что на небе будут и мужчины, и женщины, а скорее предполагает существование женщин, но так, что своим полом для брака и рождения они не пользуются. Nemo enim dicit de rebas quae non habent membra genitalia: non nubent, neque nubentur» (Иероним).
Albert Barnes: Notes on the Bible - 1834
22:30
Neither marry ... - This was a full answer to the objections of the Sadducees.
But are as the angels of God - That is, in the manner of their conversation; in regard to marriage and the mode of their existence.
Luke adds that they shall be "equal with the angels." That is, they shall be elevated above the circumstances of mortality, and live in a manner and in a kind of conversation similar to that of the angels. It does not imply that they shall be equal in intellect, but only "in the circumstances of their existence," as that is distinguished from the way in which mortals live. He also adds, "Neither do they die any more, but are the children of God; being the children of the resurrection," or being accounted worthy to be raised up to life, and therefore "sons of God raised up to him."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:30: in the: Mar 12:24, Mar 12:25; Luk 20:34-36; Joh 5:28, Joh 5:29; Co1 7:29-31; Jo1 3:1, Jo1 3:2
as: Mat 13:43, Mat 18:10; Psa 103:20; Zac 3:7; Jo1 3:2; Rev 5:9-11, Rev 19:10
Geneva 1599
22:30 For in the resurrection they neither marry, nor are given in marriage, but are as the (n) angels of God in heaven.
(n) He does not say that they will be without bodies, for then they would not be men any more; but, they will be as angels, for they will neither marry nor be married.
John Gill
22:30 For in the resurrection,.... At the time of the resurrection, and in that state; when the bodies and souls of men shall be reunited,
they neither marry, nor are given in marriage; neither the men marry wives, nor are the women given in marriage to men, which is done by their parents here, generally speaking, they having the right of disposing of children in marriage: but, as Luke says, "they which shall be accounted worthy"; not through their own works of righteousness, but through the grace of God and righteousness of Christ, "to obtain the world", the world to come, a future state of happiness, "and the resurrection of the dead", that which will be unto everlasting life and glory, "neither marry nor are given in marriage"; shall not enter into any such natural and carnal relation: and this agrees with the notion of the other Jews, who say (c); that "In "the world to come", there is neither eating nor drinking, , "nor fructification, nor increase" (of children), no receiving and giving, (no commerce), nor envy, nor hatred, nor contention.
But are as the angels of God in heaven; or, as in Luke, "are equal unto the angels"; and which he explains their immortality: "neither can they die any more"; no more than the angels can: for this must not be extended to everything; not in everything will the saints be like, or equal to the angels; they will not be incorporeal, as the angels are, but then, even their bodies will be spiritual, and in some respects, like spirits; they will not stand in any need of sustenance, by eating and drinking, any more than the angels; nor will there be any such things as marriage, and procreation of children among them, any more than among angels; for they "are the children of God, being the children of the resurrection": they will then appear to be the children of God by adopting grace, through their enjoying the adoption, even the redemption of their bodies; and possessing, in soul and body, the heavenly inheritance they are heirs of: indeed, the souls of the saints before the resurrection, during their separate state, are in some sense like the angels, to which may be applied those words of Maimonides (d),
"In the world to come, there is no body, but the souls of the righteous only, without a body, "as the ministering angels"; and seeing there is no body, there is no eating nor drinking in it, nor any of all the things which the bodies of the children of men stand in need of in this world; nor does anything befall which happens to bodies in this world, as sitting or standing, or sleep or "death", or grief, or laughter, or the like.
And according to the sense of the Jews, they will be like to the angels after the resurrection: so God is by them introduced speaking (e),
"At the appointed time known by me, to quicken the dead, I will return to thee that body which is holy and renewed, as at the first, to be , "as the holy angels".
This was an usual way of speaking with them, to compare saints in a state of immortality, to angels (f). Christ, by making mention of angels, strikes at another notion of the Sadducees, that there were no angels, Acts 23:8.
(c) T. Bab. Beracot, fol. 17. 1. (d) Hilch. Teshuba, c. 8. sect. 2. (e) Midrash Hanneelam in Zohar in Gen. fol. 66. 4. (f) Vid. Abot. R. Nathan, c. 1. fol. 1. 3. Caphtor, fol. 18. 2. Philo de Sacrific. Abel & Cain, p. 131.
John Wesley
22:30 They are as the angels - Incorruptible and immortal. So is the power of God shown in them! So little need had they of marriage!
22:3122:31: Բայց վասն յարութեան մեռելոց չիցէ՞ ընթերցեալ զասացեալն ձեզ յԱստուծոյ[417]. [417] Ոմանք յաւելուն. Ընթերցեալ ձեր զասացեալսն ձեզ։
31 Բայց մեռելների յարութեան մասին չէ՞ք կարդացել Աստծուց ձեզ ասուածը
31 Բայց մեռելներուն յարութիւն առնելուն համար՝ չէ՞ք կարդացեր Աստուծմէ ձեզի ըսուած խօսքը.
Բայց վասն յարութեանն մեռելոց չիցէ՞ ընթերցեալ զասացեալն ձեզ յԱստուծոյ:

22:31: Բայց վասն յարութեան մեռելոց չիցէ՞ ընթերցեալ զասացեալն ձեզ յԱստուծոյ[417].
[417] Ոմանք յաւելուն. Ընթերցեալ ձեր զասացեալսն ձեզ։
31 Բայց մեռելների յարութեան մասին չէ՞ք կարդացել Աստծուց ձեզ ասուածը
31 Բայց մեռելներուն յարութիւն առնելուն համար՝ չէ՞ք կարդացեր Աստուծմէ ձեզի ըսուած խօսքը.
zohrab-1805▾ eastern-1994▾ western am▾
22:3131: А о воскресении мертвых не читали ли вы реченного вам Богом:
22:31  περὶ δὲ τῆς ἀναστάσεως τῶν νεκρῶν οὐκ ἀνέγνωτε τὸ ῥηθὲν ὑμῖν ὑπὸ τοῦ θεοῦ λέγοντος,
22:31. περὶ (about) δὲ (moreover) τῆς (of-the-one) ἀναστάσεως (of-a-standing-up) τῶν (of-the-ones) νεκρῶν ( of-en-deaded ) οὐκ (not) ἀνέγνωτε (ye-had-acquainted-up) τὸ (to-the-one) ῥηθὲν (to-having-been-uttered-unto) ὑμῖν (unto-ye) ὑπὸ (under) τοῦ (of-the-one) θεοῦ (of-a-Deity) λέγοντος (of-forthing,"
22:31. de resurrectione autem mortuorum non legistis quod dictum est a Deo dicente vobisAnd concerning the resurrection of the dead, have you not read that which was spoken by God, saying to you:
31. But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying,
22:31. But concerning the resurrection of the dead, have you not read what was spoken by God, saying to you:
22:31. But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying,
But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying:

31: А о воскресении мертвых не читали ли вы реченного вам Богом:
22:31  περὶ δὲ τῆς ἀναστάσεως τῶν νεκρῶν οὐκ ἀνέγνωτε τὸ ῥηθὲν ὑμῖν ὑπὸ τοῦ θεοῦ λέγοντος,
22:31. de resurrectione autem mortuorum non legistis quod dictum est a Deo dicente vobis
And concerning the resurrection of the dead, have you not read that which was spoken by God, saying to you:
22:31. But concerning the resurrection of the dead, have you not read what was spoken by God, saying to you:
22:31. But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31 и 32. (Мк XII:26, 27; Лк XX:37, 33). В Ветхом Завете есть места, где содержится более ясное учение о воскресении, чем в приведенной Христом цитате из Исх III:6. См. Иов XIX:25; Ис XXVI:19; LXVI:14; Иез XXVII:1-14; Дан XII:12; 2 Мак VII:9, 12, 14 и др. Почему же Спаситель не ссылается на эти, более ясные места, а предпочитает не столь ясное Исх III:6? Объясняя это, Иероним предполагал, что они (саддукеи) принимали только книги Моисея, отвергая пророчества. Следовательно, неразумно было заимствовать свидетельства из таких источников, авторитета которых саддукеи не признавали. Новейшие же экзегеты, однако, признают, что саддукеи не отвергали пророков, но только Пятикнижие считали каноническим в собственном смысле. Если так, то вполне ясно, почему Спаситель для доказательства воскресения обратился к Пятикнижию Моисея. Он выбрал цитату (Исх III:6), которая, конечно, саддукеям была хорошо известна, но которой они не понимали. Слова «Бог не есть Бог мертвых, но живых» не заимствованы из Исх III:6, а суть только толкование слов закона Самим Спасителем. У Луки еврейская цитата передается в перифразе (своими словами), у Матфея и Марка приводится самые ее текст, но с незначительными отступлениями как от еврейского, так и от LXX. Смысл слов Христа вполне ясен. Если в законе Моисеевом сказано, что Бог называл Себя Богом прежде живших, но потом умерших людей, то это значит, что они и теперь живы, потому что истинный и живой Бог не может быть Богом мертвых и несуществующих лиц. Таким образом, истина загробного и продолжающегося бытия людей основывается на признании истины бытия Бога, как живого и вечного. Тот только отрицает бессмертие человека, кто отрицает бытие Бога. Против цитаты из закона (ст. 24) Спаситель приводит другую цитату из закона же, и этим оружием опровергает Своих врагов.
Adam Clarke: Commentary on the Bible - 1831
22:31: Have ye not read - This quotation is taken from Exo 3:6, Exo 3:16; and as the five books of Moses were the only part of Scripture which the Sadducees acknowledged as Divine, our Lord, by confuting them from those books, proved the second part of his assertion, "Ye are ignorant of those very scriptures which ye profess to hold sacred."
Albert Barnes: Notes on the Bible - 1834
22:31 , Mat 22:32
As touching ... - That is, in proof that the dead are raised.
The passage which he quotes is recorded in Exo 3:6, Exo 3:15, This was at the burning bush (Mark and Luke). Abraham, Isaac, and Jacob had been dead for a long time when Moses spoke this - Abraham for 329 years, Isaac for 224 years, and Jacob for 198 years - yet God spake then as being still "their God." They must, therefore, be still somewhere living, for God is not the God of the dead; that is, it is absurd to say that God rules over those who are "extinct or annihilated," but he is the God only of those who have an existence. Luke adds, "all live unto him." That is, all the righteous dead, all of whom he can be properly called their God, live unto his glory. This passage does not prove directly that the dead "body" would be raised, but only by consequence. It proves that Abraham, Isaac, and Jacob had an existence then, or that their souls were alive. This the Sadducees denied Act 23:8, and this was the main point in dispute. If this was admitted - if there was a state of rewards and punishments - then it would easily follow that the bodies of the dead would be raised.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:31: have: Mat 9:13, Mat 12:3, Mat 12:7, Mat 21:16, Mat 21:42
John Gill
22:31 But as touching the resurrection of the dead,.... In proof of that doctrine, and which will greatly serve to confirm and establish it, and that it may appear that the dead are, or will be raised, and to put it out of all doubt,
have ye not read that which was spoken unto you by God, as Mark adds, "in the book of Moses"; which was written by him, the book of Ex 3:6 and though the words were spoke to Moses, yet were designed for the use, instruction, and comfort of the Israelites; not only at that time, but in succeeding ages, they being the posterity of Abraham, Isaac, and Jacob; whose God the Lord there declares himself to be. Moreover, whereas these words were spoken by God to Moses, there is some little difficulty occasioned, by Luke's representing them to be the words of Moses; for he says, "Moses showed at the bush, when he calleth the Lord, the God of Abraham", &c. which may be removed by observing, that the sense is, that when Moses showed to the children of Israel, what he heard and saw at the bush on Mount Sinai, he called the Lord by these names, in which he spoke of himself to him; he recited to them what the Lord said to him; and indeed he was bid to say to them these words; See Ex 3:14.
saying, as follows,
John Wesley
22:31 Have ye not read - The Sadducees had a peculiar value for the books of Moses. Out of these therefore our Lord argues with them.
22:3222:32: Ե՛ս եմ Աստուած Աբրահամու, Աստուած Իսահակայ եւ Աստուած Յակովբայ. եւ չէ՛ Աստուած՝ Աստուած մեռելոց՝ այլ կենդանեա՛ց[418]։ [418] Ոմանք. Եւ ոչ է Աստուած, Աստուած մե՛՛։
32 ե՛ս եմ Աբրահամի Աստուածը, Իսահակի Աստուածը եւ Յակոբի Աստուածը. եւ Աստուած՝ մեռելների Աստուածը չէ, այլ՝ կենդանիների»
32 ‘Ես եմ Աբրահամին Աստուածը եւ Իսահակին Աստուածը ու Յակոբին Աստուածը’։ Աստուած մեռելներուն Աստուածը չէ, հապա կենդանիներուն»։
Ես եմ Աստուած Աբրահամու, Աստուած Իսահակայ եւ Աստուած Յակովբայ. եւ չէ Աստուած [83]Աստուած մեռելոց, այլ կենդանեաց:

22:32: Ե՛ս եմ Աստուած Աբրահամու, Աստուած Իսահակայ եւ Աստուած Յակովբայ. եւ չէ՛ Աստուած՝ Աստուած մեռելոց՝ այլ կենդանեա՛ց[418]։
[418] Ոմանք. Եւ ոչ է Աստուած, Աստուած մե՛՛։
32 ե՛ս եմ Աբրահամի Աստուածը, Իսահակի Աստուածը եւ Յակոբի Աստուածը. եւ Աստուած՝ մեռելների Աստուածը չէ, այլ՝ կենդանիների»
32 ‘Ես եմ Աբրահամին Աստուածը եւ Իսահակին Աստուածը ու Յակոբին Աստուածը’։ Աստուած մեռելներուն Աստուածը չէ, հապա կենդանիներուն»։
zohrab-1805▾ eastern-1994▾ western am▾
22:3232: Я Бог Авраама, и Бог Исаака, и Бог Иакова? Бог не есть Бог мертвых, но живых.
22:32  ἐγώ εἰμι ὁ θεὸς ἀβραὰμ καὶ ὁ θεὸς ἰσαὰκ καὶ ὁ θεὸς ἰακώβ; οὐκ ἔστιν [ὁ] θεὸς νεκρῶν ἀλλὰ ζώντων.
22:32. Ἐγώ ( I ) εἰμι ( I-be ) ὁ ( the-one ) θεὸς ( a-Deity ) Ἀβραὰμ ( of-an-Abraam ) καὶ ( and ) ὁ ( the-one ) θεὸς ( a-Deity ) Ἰσαὰκ ( of-an-Isaak ) καὶ ( and ) ὁ ( the-one ) θεὸς ( a-Deity ) Ἰακώβ ; ( of-an-Iakob ?"οὐκ (Not) ἔστιν (it-be) [ὁ] "[the-one]"θεὸς (a-Deity) νεκρῶν ( of-en-deaded ,"ἀλλὰ (other) ζώντων . ( of-lifing-unto )
22:32. ego sum Deus Abraham et Deus Isaac et Deus Iacob non est Deus mortuorum sed viventiumI am the God of Abraham and the God of Isaac and the God of Jacob? He is not the God of the dead but of the living.
32. I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not of the dead, but of the living.
22:32. ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob?’ He is not the God of the dead, but of the living.”
22:32. I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.
I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living:

32: Я Бог Авраама, и Бог Исаака, и Бог Иакова? Бог не есть Бог мертвых, но живых.
22:32  ἐγώ εἰμι ὁ θεὸς ἀβραὰμ καὶ ὁ θεὸς ἰσαὰκ καὶ ὁ θεὸς ἰακώβ; οὐκ ἔστιν [ὁ] θεὸς νεκρῶν ἀλλὰ ζώντων.
22:32. ego sum Deus Abraham et Deus Isaac et Deus Iacob non est Deus mortuorum sed viventium
I am the God of Abraham and the God of Isaac and the God of Jacob? He is not the God of the dead but of the living.
22:32. ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob?’ He is not the God of the dead, but of the living.”
22:32. I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:32: I am the God of Abraham - Let it be observed, that Abraham was dead upwards of 300 years before these words were spoken to Moses: yet still God calls himself the God of Abraham, etc. Now Christ properly observes that God is not the God of the dead, (that word being equal, in the sense of the Sadducees, to an eternal annihilation), but of the living; it therefore follows that, if he be the God of Abraham, Isaac, and Jacob, these are not dead, but alive; alive with God, though they had ceased, for some hundreds of years, to exist among mortals. We may see, from this, that our Lord combats and confutes another opinion of the Sadducees, viz. that there is neither angel nor spirit; by showing that the soul is not only immortal, but lives with God, even while the body is detained in the dust of the earth, which body is afterwards to be raised to life, and united with its soul by the miraculous power of God, of which power they showed themselves to be ignorant when they denied the possibility of a resurrection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:32: am: Exo 3:6, Exo 3:15, Exo 3:16; Act 7:32; Heb 11:16
God is: Mar 12:26, Mar 12:27; Luk 20:37, Luk 20:38
John Gill
22:32 I am the God of Abraham, and the God of Isaac, and the God of Jacob,.... The Sadducees expressly denied, that the resurrection could be proved out of the law,
"Says R. Eliezer, with R. Jose (g), I have found the books of the Sadducees to be corrupt; for they say that the resurrection of the dead is not to be proved out of the law: I said unto them, you have corrupted your law, and ye have not caused anything to come up into your hands, for ye say the resurrection of the dead is not to be proved out of the law; lo! he saith, Num 15:31 "That soul shall be utterly cut off, his iniquity shall be upon him; he shall be utterly cut off" in this world; "his iniquity shall be upon him", is not this said with respect to the world to come?.
Hence, in opposition to this notion of the Sadducees, the other Jews say (h), that "Though a man confesses and believes that the dead will be raised, yet that it is not intimated in the law, he is an heretic; since it is a fundamental point, that the resurrection of the dead is of the law.
Hence they set themselves, with all their might and main, to prove this doctrine from thence, of which take the following instances (i),
"Says R. Simai, from whence is the resurrection of the dead to be proved out of the law? From Ex 6:4 as it is said, "I have also established my covenant with them, to give them the land of Canaan: to you" it is not said, but "to them"; from hence then, the resurrection of the dead may be proved out of the law.
The gloss upon it is,
"the sense is, that the holy blessed God, promised to our fathers Abraham, Isaac, and Jacob, that he would give to them the land of Israel; and because he gave it to them, has he not given it to their children? But we learn from hence, that they shall be raised, and that God will hereafter give them the land of Israel.
And which the learned Mr. Mede takes to be the sense of the words of this text, cited by our Lord;, and this the force of his reasoning, by which he proves the resurrection of the dead. Again,
"the Sadducees asked Rabban Gamaliel, from whence does it appear that the holy blessed God will quicken the dead? He said unto them, out of the law, and out of the prophets, and out of the Hagiographa; but they did not receive of him (or regard him): out of the law, as it is written, "Thou shalt sleep with thy fathers, and rise up", Deut 31:16 And there are that say from this Scripture, Deut 4:4. "But ye that did cleave unto the Lord your God, are alive every one of you this day": as this day all of you stand, so in the world to come, all of you shall stand.
Thus our Lord having to do with the same sort of persons, fetches his proof of the doctrine of the resurrection out of the law, and from a passage which respects the covenant relation God stands in to his people, particularly Abraham, Isaac, and Jacob; and which respects not their souls only, but their bodies also, even their whole persons, body and soul; for God is the God of the whole: and therefore as their souls now live with God, their bodies also will be raised from the dead, that they, with their souls, may enjoy everlasting glory and happiness; which is the grand promise, and great blessing of the covenant of grace,
God is not the God of the dead, but of the living; as all the saints are; for though their bodies are dead, their souls are alive, and their bodies will be raised in consequence of their covenant interest in God, to enjoy an immortal life with him: so the Jews are wont to say, that the righteous, even in their death, are called living (k):
"from whence is it proved, (say they,) that the righteous, even in their death, , "are called living?"
from Deut 34:4 as it is written, "and he said unto him, this is the land which I have sworn to Abraham, to Isaac, and to Jacob, saying." Menasseh ben Israel, a learned Jew, of the last century, has produced (l) this same passage of Scripture, Christ here does in proof of the immortality of the soul, and argues from it in much the same manner: having mentioned the words, he adds,
"for God is not the God of the dead, for the dead are not; but of the living, for the living exist; therefore also the patriarchs, in respect of the soul, may rightly be inferred from hence to live.
(g) T. Bab. Sanhedrin, fol. 90. 2. (h) Gloss. in ib. col. 1. (i) T. Bab. Sanhedrin, fol. 90. 2. (k) T. Hieros. Betacot, fol. 4. 4, Midrash Kohelet, fol. 78. 2. Tzeror Hammor, fol. 158. 3. (l) De Resurrect. Mort, l. i. c. 10. sect. 6.
John Wesley
22:32 I am the God of Abraham - The argument runs thus: God is not the God of the dead, but of the living: (for that expression, Thy God, implies both benefit from God to man, and duty from man to God) but he is the God of Abraham, Isaac, and Jacob: therefore, Abraham, Isaac, and Jacob are not dead, but living. Therefore, the soul does not die with the body. So indeed the Sadducees supposed, and it was on this ground that they denied the resurrection. Ex 3:6.
22:3322:33: Իբրեւ լուան ժողովուրդքն, զարմանայի՛ն ընդ վարդապետութիւն նորա։
33 Երբ ժողովուրդը այս լսեց, զարմացաւ նրա ուսուցման վրայ:
33 Ժողովուրդը այս լսելով՝ կը զարմանային անոր վարդապետութեանը վրայ։
Իբրեւ լուան ժողովուրդքն, զարմանային ընդ վարդապետութիւն նորա:

22:33: Իբրեւ լուան ժողովուրդքն, զարմանայի՛ն ընդ վարդապետութիւն նորա։
33 Երբ ժողովուրդը այս լսեց, զարմացաւ նրա ուսուցման վրայ:
33 Ժողովուրդը այս լսելով՝ կը զարմանային անոր վարդապետութեանը վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
22:3333: И, слыша, народ дивился учению Его.
22:33  καὶ ἀκούσαντες οἱ ὄχλοι ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ.
22:33. Καὶ (And) ἀκούσαντες ( having-heard ,"οἱ (the-ones) ὄχλοι (crowds,"ἐξεπλήσσοντο (they-were-being-smitten-out) ἐπὶ (upon) τῇ (unto-the-one) διδαχῇ (unto-a-teaching) αὐτοῦ. (of-it)
22:33. et audientes turbae mirabantur in doctrina eiusAnd the multitudes hearing it were in admiration at his doctrine.
33. And when the multitudes heard it, they were astonished at his teaching.
22:33. And when the crowds heard this, they wondered at his doctrine.
22:33. And when the multitude heard [this], they were astonished at his doctrine.
And when the multitude heard [this], they were astonished at his doctrine:

33: И, слыша, народ дивился учению Его.
22:33  καὶ ἀκούσαντες οἱ ὄχλοι ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ.
22:33. et audientes turbae mirabantur in doctrina eius
And the multitudes hearing it were in admiration at his doctrine.
22:33. And when the crowds heard this, they wondered at his doctrine.
22:33. And when the multitude heard [this], they were astonished at his doctrine.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33 (Мк XII:27; Лк XX:39, 40). У Марка только добавлено: «итак, вы весьма заблуждаетесь»; но слов, приведенных у Матфея, нет; их нет и у Луки, но у него сделана следующая прибавка: «на это некоторые из книжников сказали: Учитель! Ты хорошо сказал. И уже не смели спрашивать Его ни о чем». Впечатление, произведенное на народ, Матфей здесь обозначает словом exeplhssonto (ср. VII:28; XIII:54; XIX:25; Мк I:22; VI:2; VII:37; X:26; XI:18; Лк II:48; IV:32; IX:43; Деян XIII:12).
Adam Clarke: Commentary on the Bible - 1831
22:33: The multitude were astonished at his doctrine - God uses the infidelity of some for the edification of others. Had no false doctrine been broached in the world, we had not seen the full evidence of the true teaching. The opposition of deists and infidels has only served to raise up men in behalf of the truth of God, who not only have refuted them, but shown, at the same time, that the sacred testimonies are infinitely amiable in themselves, and worthy of all acceptation. Truth always gains by being opposed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:33: they: Mat 22:22, Mat 7:28, Mat 7:29; Mar 6:2, Mar 12:17; Luk 2:47, Luk 4:22, Luk 20:39, Luk 20:40; Joh 7:46
John Gill
22:33 And when the multitude heard this,.... This wise and full answer of Christ to the posing question of the Sadducees, with which perhaps they had puzzled many, and never had met with their match before:
they were astonished at his doctrine; concerning the pure, perfect, and angelic state of the righteous in the world to come;, and how strongly and nervously he proved the immortality of the soul, and the resurrection of the dead, which were both denied by the Sadducees; and who were so confounded with his answer, proof, and reasonings, that Luke says, "after that they durst not ask him any question at all": and the Scribes were so pleased therewith, that certain of them applauded him, saying, "master, thou hast well said".
John Wesley
22:33 At his doctrine - At the clearness and solidity of his answers.
22:3422:34: Իսկ փարիսեցիքն իբրեւ լուան՝ եթէ պապանծեցոյց զսադուկեցիսն, ժողովեցա՛ն ՚ի միասին[419]։ [419] Բազումք. Պապանձեցոյց։
34 Իսկ փարիսեցիները երբ լսեցին, թէ նա պապանձեցրեց սադուկեցիներին, ի մի հաւաքուեցին
34 Փարիսեցիները երբ լսեցին թէ անիկա պապանձեցուց սադուկեցիները, մէկտեղ ժողվուեցան
Իսկ փարիսեցիքն իբրեւ լուան եթէ պապանձեցոյց զսադուկեցիսն, ժողովեցան ի միասին:

22:34: Իսկ փարիսեցիքն իբրեւ լուան՝ եթէ պապանծեցոյց զսադուկեցիսն, ժողովեցա՛ն ՚ի միասին[419]։
[419] Բազումք. Պապանձեցոյց։
34 Իսկ փարիսեցիները երբ լսեցին, թէ նա պապանձեցրեց սադուկեցիներին, ի մի հաւաքուեցին
34 Փարիսեցիները երբ լսեցին թէ անիկա պապանձեցուց սադուկեցիները, մէկտեղ ժողվուեցան
zohrab-1805▾ eastern-1994▾ western am▾
22:3434: А фарисеи, услышав, что Он привел саддукеев в молчание, собрались вместе.
22:34  οἱ δὲ φαρισαῖοι ἀκούσαντες ὅτι ἐφίμωσεν τοὺς σαδδουκαίους συνήχθησαν ἐπὶ τὸ αὐτό.
22:34. Οἱ (The-ones) δὲ (moreover) Φαρισαῖοι ( Faris-belonged ) ἀκούσαντες ( having-heard ) ὅτι (to-which-a-one) ἐφίμωσεν (it-en-muzzled) τοὺς (to-the-ones) Σαδδουκαίους ( to-Saddouk-belonged ) συνήχθησαν (they-were-led-together) ἐπὶ (upon) τὸ (to-the-one) αὐτό. (to-it)
22:34. Pharisaei autem audientes quod silentium inposuisset Sadducaeis convenerunt in unumBut the Pharisees, hearing that he had silenced the Sadducees, came together.
34. But the Pharisees, when they heard that he had put the Sadducees to silence, gathered themselves together.
22:34. But the Pharisees, hearing that he had caused the Sadducees to be silent, came together as one.
22:34. But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.
But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together:

34: А фарисеи, услышав, что Он привел саддукеев в молчание, собрались вместе.
22:34  οἱ δὲ φαρισαῖοι ἀκούσαντες ὅτι ἐφίμωσεν τοὺς σαδδουκαίους συνήχθησαν ἐπὶ τὸ αὐτό.
22:34. Pharisaei autem audientes quod silentium inposuisset Sadducaeis convenerunt in unum
But the Pharisees, hearing that he had silenced the Sadducees, came together.
22:34. But the Pharisees, hearing that he had caused the Sadducees to be silent, came together as one.
22:34. But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.
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
34 Поражение саддукеев доставило, по-видимому, по крайней мере, книжникам, некоторое, может быть, только временное, удовольствие (Лк XX:39). Но это не помешало фарисеям составлять против Спасителя все новые и новые заговоры и козни. Очень любопытно, что Лука, закончив свою речь словами: «уже но смели спрашивать Его» (XX:40), дальше действительно никаких вопросов Христу со стороны врагов Его не приводит, а вопрос законника (X:25-28) относит к другому времени и поставляет его в другой связи. Но Матфей и Марк слов Луки здесь не повторяют, и потому вопрос законника не служит здесь противоречием, сказанному ими прежде.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
34 But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. 35 Then one of them, which was a lawyer, asked him a question, tempting him, and saying, 36 Master, which is the great commandment in the law? 37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 38 This is the first and great commandment. 39 And the second is like unto it, Thou shalt love thy neighbour as thyself. 40 On these two commandments hang all the law and the prophets.

Here is a discourse which Christ had with a Pharisee-lawyer, about the great commandment of the law. Observe,

I. The combination of the Pharisees against Christ, v. 34. They heard that he had put the Sadducees to silence, had stopped their mouths, though their understandings were not opened; and they were gathered together, not to return him the thanks of their party, as they ought to have done, for his effectually asserting and confirming of the truth against the Sadducees, the common enemies of their religion, but to tempt him, in hopes to get the reputation of puzzling him who had puzzled the Sadducees. They were more vexed that Christ was honoured, than pleased that the Sadducees were silenced; being more concerned for their own tyranny and traditions, which Christ opposed, than for the doctrine of the resurrection and a future state, which the Sadducees opposed. Note, It is an instance of Pharisaical envy and malice, to be displeased at the maintaining of a confessed truth, when it is done by those we do not like; to sacrifice a public good to private piques and prejudices. Blessed Paul was otherwise minded, Phil. i. 18.

II. The lawyer's question, which he put to Christ. The lawyers were students in, and teachers of, the law of Moses, as the scribes were; but some think that in this they differed, that they dealt more in practical questions than the scribes; they studied and professed casuistical divinity. This lawyer asked him a question, tempting him; not with any design to ensnare him, as appears by St. Mark's relation of the story, where we find that this was he to whom Christ said, Thou are not far from the kingdom of God, Mark xii. 34, but only to see what he would say, and to draw on discourse with him, to satisfy his own and his friends' curiosity.

1. The question was, Master, which is the greatest commandment of the law? A needless question, when all the things of God's law are great things (Hos. viii. 12), and the wisdom from above is without partiality, partiality in the law (Mal. ii. 9), and hath respect to them all. Yet it is true, there are some commands that are the principles of the oracles of God, more extensive and inclusive than others. Our Saviour speaks of the weightier matters of the law, ch. xxiii. 23.

2. The design was to try him, or tempt him; to try, not so much his knowledge as his judgment. It was a question disputed among the critics in the law. Some would have the law of circumcision to be the great commandment, others the law of the sabbath, others the law of sacrifices, according as they severally stood affected, and spent their zeal; now they would try what Christ said to this question, hoping to incense the people against him, if he should not answer according to the vulgar opinion; and if he should magnify one commandment, they would reflect on him as vilifying the rest. The question was harmless enough; and it appears by comparing Luke x. 27, 28, that it was an adjudged point among the lawyers, that the love of God and our neighbour is the great commandment, and the sum of all the rest, and Christ had there approved it; so the putting of it to him here seems rather a scornful design to catechise him as a child, than spiteful design to dispute with him as an adversary.

III. Christ's answer to this question; it is well for us that such a question was asked him, that we might have his answer. It is no disparagement to great men to answer plain questions. Now Christ recommends to us those as the great commandments, not which are so exclusive of others, but which are therefore great because inclusive of others. Observe,

1. Which these great commandments are (v. 37-39); not the judicial laws, those could not be the greatest now that the people of the Jews, to whom they pertained, were so little; not the ceremonial laws, those could not be the greatest, now that they were waxen old, and were ready to vanish away; nor any particular moral precept; but the love of God and our neighbour, which are the spring and foundation of all the rest, which (these being supposed) will follow of course.

(1.) All the law is fulfilled in one word, and that is, love. See Rom. xiii. 10. All obedience begins in the affections, and nothing in religion is done right, that is not done there first. Love is the leading affection, which gives law, and gives ground, to the rest; and therefore that, as the main fort, is to be first secured and garrisoned for God. Man is a creature cut out for love; thus therefore is the law written in the heart, that it is a law of love. Love is a short and sweet word; and, if that be the fulfilling of the law, surely the yoke of the command is very easy. Love is the rest and satisfaction of the soul; if we walk in this good old way, we shall find rest.

(2.) The love of God is the first and great commandment of all, and the summary of all the commands of the first table. The proper act of love being complacency, good is the proper object of it. Now God, being good infinitely, originally, and eternally, is to be loved in the first place, and nothing loved beside him, but what is loved for him. Love is the first and great thing that God demands from us, and therefore the first and great thing that we should devote to him.

Now here we are directed,

[1.] To love God as ours; Thou shalt love the Lord they God as thine. The first commandment is, Thou shalt have no other God; which implies that we must have him for our God, and that will engage our love to him. Those that made the sun and moon their gods, loved them, Jer. viii. 2; Judges xviii. 24. To love God as ours is to love him because he is ours, our Creator, Owner, and Ruler, and to conduct ourselves to him as ours, with obedience to him, and dependence on him. We must love God as reconciled to us, and made ours by covenant; that is the foundation of this, Thy God.

[2.] To love him with all our heart, and soul, and mind. Some make these to signify one and the same thing, to love him with all our powers; others distinguish them; the heart, soul, and mind, are the will, affections, and understanding; or the vital, sensitive, and intellectual faculties. Our love of God must be a sincere love, and not in word and tongue only, as theirs is who say they love him, but their hearts are not with him. It must be a strong love, we must love him in the most intense degree; as we must praise him, so we must love him, with all that is within us, Ps. ciii. 1. It must be a singular and superlative love, we must love him more than any thing else; this way the stream of our affections must entirely run. The heart must be united to love God, in opposition to a divided heart. All our love is too little to bestow upon him, and therefore all the powers of the soul must be engaged for him, and carried out toward him. This is the first and great commandment; for obedience to this is the spring of obedience to all the rest; which is then only acceptable, when it flows from love.

(3.) To love our neighbour as ourselves is the second great commandment (v. 39); It is like unto that first; it is inclusive of all the precepts of the second table, as that is of the first. It is like it, for it is founded upon it, and flows from it; and a right love to our brother, whom we have seen, is both an instance and an evidence of our love to God, whom we have not seen, 1 John iv. 20.

[1.] It is implied, that we do, and should, love ourselves. There is a self-love which is corrupt, and the root of the greatest sins, and it must be put off and mortified: but there is a self-love which is natural, and the rule of the greatest duty, and it must be preserved and sanctified. We must love ourselves, that is, we must have a due regard to the dignity of our own natures, and a due concern for the welfare of our own souls and bodies.

[2.] It is prescribed, that we love our neighbour as ourselves. We must honour and esteem all men, and must wrong and injure none; must have a good will to all, and good wishes for all, and, as we have opportunity, must do good to all. We must love our neighbour as ourselves, as truly and sincerely as we love ourselves, and in the same instances; nay, in many cases we must deny ourselves for the good of our neighbour, and must make ourselves servants to the true welfare of others, and be willing to spend and be spent for them, to lay down our lives for the brethren.

2. Observe what the weight and greatness of these commandments is (v. 40); On these two commandments hang all the law and the prophets; that is, This is the sum and substance of all those precepts relating to practical religion which were written in men's hearts by nature, revived by Moses, and backed and enforced by the preaching and writing of the prophets. All hang upon the law of love; take away this, and all falls to the ground, and comes to nothing. Rituals and ceremonials must give way to these, as must all spiritual gifts, for love is the more excellent way. This is the spirit of the law, which animates it, the cement of the law, which joins it; it is the root and spring of all other duties, the compendium of the whole Bible, not only of the law and the prophets, but of the gospel too, only supposing this love to be the fruit of faith, and that we love God in Christ, and our neighbour for his sake. All hangs on these two commandments, as the effect doth both on its efficient and on its final cause; for the fulfilling of the law is love (Rom. xiii. 10) and the end of the law is love, 1 Tim. i. 5. The law of love is the nail, is the nail in the sure place, fastened by the masters of assemblies (Eccl. xii. 11), on which is hung all the glory of the law and the prophets (Isa. xxii. 24), a nail that shall never be drawn; for on this nail all the glory of the new Jerusalem shall eternally hang. Love never faileth. Into these two great commandments therefore let our hearts be delivered as into a mould; in the defence and evidence of these let us spend our zeal, and not in notions, names, and strifes of words, as if those were the mighty things on which the law and the prophets hung, and to them the love of God and our neighbour must be sacrificed; but to the commanding power of these let every thing else be made to bow.
Adam Clarke: Commentary on the Bible - 1831
22:34: They were gathered together - Επι το αυτο - they came together with one accord, or, for the same purpose; i.e. of ensnaring him in his discourse, as the Sadducees had done, Mat 22:23. The Codex Bezae and several of the Itala have επ' αυτον, against him. Camen togidre into oon. - Old MS. Eng, Bib.
Albert Barnes: Notes on the Bible - 1834
22:34
The Pharisees ... were gathered together - That is, either to rejoice that their great rivals, the Sadducees, had been so completely silenced, or to lay a new plan for ensnaring him, or perhaps both. They would rejoice that the Sadducees had been confounded, but they would not be the less desirous to involve Jesus in difficulty. They therefore endeavored, probably, to find the most difficult question in dispute among themselves, and proposed it to him to perplex him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:34: when: Mar 12:28
they: Mat 12:14, Mat 25:3-5; Isa 41:5-7; Joh 11:47-50; Act 5:24-28, Act 19:23-28; Act 21:28-30
Geneva 1599
22:34 (7) But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.
(7) The gospel does not abolish the precepts of the law, but rather it confirms them.
John Gill
22:34 But when the Pharisees had heard,.... Either with their own ears, they being some of them present: or rather from the relation of others, from the Scribes, who expressed their approbation of Christ's answer to the Sadducees; for the Pharisees, with the Herodians, in a body, had left him, and were gone to their respective places of abode; or to them that sent them, being baffled and confounded by him: but now hearing
that he had put the Sadducees to silence, or stopped their mouths, having nothing to reply, which itself, was not disagreeable; for they were as opposite as could be to them in the doctrine of the resurrection, and in other things, and were their sworn and avowed enemies: and yet it sadly gravelled them, that Christ should be too hard for, and get the victory over all sects among them. Wherefore, considering that should he go on with success in this manner, his credit with the people would increase yet more and more; and therefore, though they had been so shamefully defeated in two late attempts, yehey were gathered together in great hurry upon this occasion. The Ethiopic version reads it, "they were gathered to him", that is, to Christ; and so reads the copy that Beza gave to the university of Cambridge: but the other reading, as it is general, so more suitable to the place: they gathered together at some certain house, where they consulted what to do, what methods to take, to put a stop to his growing interest with the people, and how they might bring him into disgrace with them; and they seemed to have fixed on this method, that one among them, who was the ablest doctor, and best skilled in the law, should put a question to him relating to the law, which was then agitated among them, the solution of which was very difficult; and they the rather chose to take this course by setting a single person upon him, that should he succeed, the victory would be the greater, and the whole sect would share in the honour of it; and should he be silenced, the public disgrace and confusion would only fall on himself, and not the whole body, as in the former instances. This being agreed to, they went unto him.
John Wesley
22:34 Mk 12:28; Lk 10:25.
22:3522:35: Եւ եհա՛րց մի ոմն ՚ի նոցանէ զնա՝ փորձելով, եւ ասէ.
35 եւ նրանցից մէկը նրան փորձելով՝ հարցրեց ու ասաց
35 Եւ անոնցմէ օրինական մը հարցուց, զանիկա փորձելով.
եւ եհարց մի ոմն [84]ի նոցանէ զնա փորձելով, եւ ասէ:

22:35: Եւ եհա՛րց մի ոմն ՚ի նոցանէ զնա՝ փորձելով, եւ ասէ.
35 եւ նրանցից մէկը նրան փորձելով՝ հարցրեց ու ասաց
35 Եւ անոնցմէ օրինական մը հարցուց, զանիկա փորձելով.
zohrab-1805▾ eastern-1994▾ western am▾
22:3535: И один из них, законник, искушая Его, спросил, говоря:
22:35  καὶ ἐπηρώτησεν εἷς ἐξ αὐτῶν [νομικὸς] πειράζων αὐτόν,
22:35. καὶ (And) ἐπηρώτησεν (it-upon-entreated-unto,"εἷς (one) ἐξ (out) αὐτῶν (of-them) νομικὸς (parcelee-belonged-of,"πειράζων (piercing-to) αὐτόν (to-it,"
22:35. et interrogavit eum unus ex eis legis doctor temptans eumAnd one of them, a doctor of the law, asked him, tempting him:
35. And one of them, a lawyer, asked him a question, tempting him,
22:35. And one of them, a doctor of the law, questioned him, to test him:
22:35. Then one of them, [which was] a lawyer, asked [him a question], tempting him, and saying,
Then one of them, [which was] a lawyer, asked [him a question], tempting him, and saying:

35: И один из них, законник, искушая Его, спросил, говоря:
22:35  καὶ ἐπηρώτησεν εἷς ἐξ αὐτῶν [νομικὸς] πειράζων αὐτόν,
22:35. et interrogavit eum unus ex eis legis doctor temptans eum
And one of them, a doctor of the law, asked him, tempting him:
22:35. And one of them, a doctor of the law, questioned him, to test him:
22:35. Then one of them, [which was] a lawyer, asked [him a question], tempting him, and saying,
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
35 (Мк XII:28; Лк X:25). NomikoV (законник) встречается здесь только у Матфея, ни разу у Марка, но шесть раз у Луки (VII:30; X:25; XI:45, 46, 52; XIV:3), и один раз в Тит III:13. В Тит III:9 то же слово употреблено как прилагательное. Существенное различие между nomikoi и grammateiV провести трудно. Может быть, следует сказать только, что nomikoV есть более специальное название книжника; в отличие от «мудрого», каким считали книжника, nomikoV значит специально юриста или юрисконсульта. У Марка вовсе нет заметки, что «законник» подошел ко Христу, искушая Его; вообще разговор представляется у Марка только приятным и симпатичным, законник высказывает в конце похвалу Христу и Он — ему. Рассказ Марка бросает некоторый свет и на рассказ Матфея. Не все в окружавшей Христа толпе были Его заклятыми и непримиримыми врагами. Находились и исключения. Даже и из среды врагов Его, — это, по-видимому, и хочет сказать Матфей, вводя слово «искушая», — некоторые, приходившие, если не вполне, то почти с враждебными намерениями, уходили от Него, довольные Его учением и разъяснением недоумений. Но этим только еще более усиливался мрак той вражды ко Христу, которою вызваны были Его обличения в XXIII главе. Эту мысль хорошо выражает Евфимий Зигабен: «у Матфея законник искушает, а у Марка — больше восхваляет. Почему? Потому, что сначала искушал, будучи послан фарисеями. Но выслушав ответ, принял его и, переменив образ мыслей, согласился».
Adam Clarke: Commentary on the Bible - 1831
22:35: A lawyer - Νομικος, a teacher of the law. What is called lawyer, in the common translation, conveys a wrong idea to most readers: my old MS. renders the word in the same way I have done. These teachers of the law were the same as the scribes, or what Dr. Wotton calls letter-men, whom he supposes to be the same as the Karaites, a sect of the Jews who rejected all the traditions of the elders, and admitted nothing but the written word. See Wotton's Mishna, vol. i. p. 78. These are allowed to have kept more closely to the spiritual meaning of the law and prophets than the Pharisees did; and hence the question proposed by the lawyer, (Mark, Mar 12:28, calls him one of the scribes), or Karaite, was of a more spiritual or refined nature than any of the preceding.
Albert Barnes: Notes on the Bible - 1834
22:35
A lawyer - This does nor mean one that "practiced" law, as among us, but one learned or skilled in the law of Moses.
Mark calls him "one of the scribes." This means the same thing. The scribes were men of learning - particularly men skilled in the law of Moses. This lawyer had heard Jesus reasoning with the Sadducees, and perceived that he had put them to silence. He was evidently supposed by the Pharisees to be better qualified to hold a debate with him than the Sadducees were, and they had therefore put him forward for that purpose. This man was probably of a candid turn of mind; perhaps willing to know the truth, and not entering very fully into their malicious intentions, but acting as their agent, Mar 12:34.
Tempting him - Trying him. Proposing a question to test his knowledge of the law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:35: a lawyer: Luk 7:30, Luk 10:25-37, Luk 11:45, Luk 11:46, Luk 11:52, Luk 14:3; Tit 3:13
tempting: Mat 22:18; Mar 10:2
Geneva 1599
22:35 Then (o) one of them, [which was] a lawyer, asked [him a question], tempting him, and saying,
(o) A scribe, so it says in (Mk 12:28). To understand what a scribe is, See Mt 2:4
John Gill
22:35 Then one of them, which was a lawyer,.... Or that was "learned", or "skilful in the law", as the Syriac and Persic versions, and Munster's Hebrew Gospel read. The Ethiopic version calls him, "a Scribe of the city", of the city of Jerusalem; but I do not meet with any such particular officer, or any such office peculiar to a single man any where: mention is made of "the Scribes of the people" in Mt 2:4 and this man was one of them, one that interpreted the law to the people, either in the schools, or in the synagogues, or both; and Mark expressly calls him a "Scribe": and so the Arabic version renders the word here; and from hence it may be concluded that the lawyers and Scribes were the same sort of persons. This man was by sect a Pharisee, and by his office a Scribe; or interpreter of the law, and suitable to his office and character,
asked him a question, tempting him, and saying: he put a difficult and knotty question to him, and thereby making a trial of his knowledge and understanding of the law; and laying a snare for him, to entrap him if he could, and expose him to the people, as a very ignorant man: and delivered it in the following form.
John Wesley
22:35 A scribe asking him a question, trying him - Not, as it seems, with any ill design: but barely to make a farther trial of that wisdom, which he had shown in silencing the Sadducees.
22:3622:36: Վա՛րդապետ՝ ո՞ր պատուիրան մեծ է յօրէնս[420]։ [420] Ոմանք. Է մեծ յօրէնս։
36 «Վարդապե՛տ, Օրէնքի մէջ ո՞ր պատուիրանն է մեծ»
36 «Վա՛րդապետ, ո՞ր պատուիրանքը մեծ է օրէնքին մէջ»։
Վարդապետ, ո՞ր պատուիրան է մեծ յօրէնս:

22:36: Վա՛րդապետ՝ ո՞ր պատուիրան մեծ է յօրէնս[420]։
[420] Ոմանք. Է մեծ յօրէնս։
36 «Վարդապե՛տ, Օրէնքի մէջ ո՞ր պատուիրանն է մեծ»
36 «Վա՛րդապետ, ո՞ր պատուիրանքը մեծ է օրէնքին մէջ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:3636: Учитель! какая наибольшая заповедь в законе?
22:36  διδάσκαλε, ποία ἐντολὴ μεγάλη ἐν τῶ νόμῳ;
22:36. Διδάσκαλε, (Teaching-speaker,"ποία (whither-belonged) ἐντολὴ (a-finishing-in) μεγάλη (great) ἐν (in) τῷ (unto-the-one) νόμῳ; (unto-a-parcelee?"
22:36. magister quod est mandatum magnum in legeMaster, which is the great commandment in the law?
36. Master, which is the great commandment in the law?
22:36. “Teacher, which is the great commandment in the law?”
22:36. Master, which [is] the great commandment in the law?
Master, which [is] the great commandment in the law:

36: Учитель! какая наибольшая заповедь в законе?
22:36  διδάσκαλε, ποία ἐντολὴ μεγάλη ἐν τῶ νόμῳ;
22:36. magister quod est mandatum magnum in lege
Master, which is the great commandment in the law?
22:36. “Teacher, which is the great commandment in the law?”
22:36. Master, which [is] the great commandment in the law?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:36: Which is the great commandment - We see here three kinds of enemies and false accusers of Christ and his disciples; and three sorts of accusations brought against them.
1. The Herodians, or politicians and courtiers, who form their questions and accusations on the rights of the prince, and matters of state, Mat 22:16.
2. The Sadducees, or libertines, who found theirs upon matters of religion, and articles of faith, which they did not credit, Mat 22:23.
3. The Pharisees, lawyers, scribes, or Karaites, hypocritical pretenders to devotion, who found theirs on that vital and practical godliness (the love of God and man) of which they wished themselves to be thought the sole proprietors, Mat 22:36.
Albert Barnes: Notes on the Bible - 1834
22:36
Which is the great commandment? - That is, the "greatest" commandment, or the one most important.
The Jews are said to have divided the law into "greater and smaller" commandments. Which was of the greatest importance they had not determined. Some held that it was the law respecting sacrifice; others, that respecting circumcision; others, that pertaining to washings and purifying, etc.
The law - The word "law" has a great variety of significations; it means, commonly, in the Bible, as it does here, "the law given by Moses," recorded in the first five books of the Bible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:36: Mat 5:19, Mat 5:20, Mat 15:6, Mat 23:23, Mat 23:24; Hos 8:12; Mar 12:28-33; Luk 11:42
John Gill
22:36 Master, which is the great commandment in the law? He calls him "master, Rabbi, or doctor", as the Sadducees had in Mt 22:24 either because he was usually so called by his disciples, and by the generality of the people; or merely in complaisance to engage his attention to him, and his question: and might hereby suggest, that should he return a proper and satisfactory answer to it he should be his master. The question is not which of the laws was the greatest, the oral, or the written law: the Jews give the preference to the law delivered by word of mouth; they prefer the traditions of the elders before the written law of Moses; See Gill on Mt 15:2; but the question was about the written law of Moses; and not merely about the decalogue, or whether the commands of the first table were greater than those of the second, as was generally thought; or whether the affirmative precepts were not more to be regarded than negative ones, which was their commonly received opinion; but about the whole body of the law, moral and ceremonial, delivered by Moses: and not whether the ceremonial law was to be preferred to the moral, which they usually did; but what particular command there was in the whole law, which was greater than the rest: for as there were some commands that were light, and others that were weighty, a distinction often used by them (m), and to which Christ alludes in Mt 23:23. It was moved that it might be said which was the greatest and weightiest of them all. Some thought the commandment of the sabbath was the greatest: hence they say (n), that he that keeps the sabbath is as if he kept the whole law: yea, they make the observance of the three meals, or feasts, which, according to the traditions of the elders, they were obliged to eat on the sabbath, to be at least one of the greatest of them,
"These three meals (says one of their writers (o)) are a great matter, for it is one , "of the great commandments in the law".
Which is the very phraseology used in this question. Others give the preference to circumcision, on which they bestow the greatest encomiums, and, among the rest (p), say, it drives away the sabbath, or that is obliged to give place unto it. Others (q) say of the "phylacteries", that the holiness of them is the greatest of all, and the command to be arrayed with them all the day, is more excellent than all others; and even of the fringe upon the borders of their garments, others observe (r), that a man that is guilty of that command, is guilty of all others, and that single precept is equal to all the rest. In this multiplicity of opinions, Christ's is desired on this subject, though with no good intention,
(m) Pirke Abot, c. 2. sect. 1. & c. 4. sect. 2. (n) Zohar in Exod. fol. 37. 1. (o) Tzeror Hammor, fol. 3. 3. (p) Misn. Nedarim, c. 3. sect. 11. (q) Maimon. Hilch. Tephillin, c. 4. sect. 25, 26. (r) T. Bab. Menachot, fol. 43. 2.
22:3722:37: Եւ Յիսուս ասէ ցնա. Սիրեսցե՛ս զՏէր Աստուած քո յամենայն սրտէ քումմէ, եւ յամենայն անձնէ՛ քումմէ, եւ յամենայն մտաց քոց։
37 Եւ Յիսուս նրան ասաց. «Պիտի սիրես քո Տէր Աստծուն քո ամբողջ սրտով, քո ամբողջ հոգով ու քո ամբողջ մտքով
37 Յիսուս ըսաւ. «Քու Տէր Աստուածդ սիրես քու բոլոր սրտովդ եւ քու բոլոր անձովդ ու քու բոլոր մտքովդ։
Եւ Յիսուս ասէ ցնա. Սիրեսցես զՏէր Աստուած քո յամենայն սրտէ քումմէ, եւ յամենայն անձնէ քումմէ, եւ յամենայն մտաց քոց:

22:37: Եւ Յիսուս ասէ ցնա. Սիրեսցե՛ս զՏէր Աստուած քո յամենայն սրտէ քումմէ, եւ յամենայն անձնէ՛ քումմէ, եւ յամենայն մտաց քոց։
37 Եւ Յիսուս նրան ասաց. «Պիտի սիրես քո Տէր Աստծուն քո ամբողջ սրտով, քո ամբողջ հոգով ու քո ամբողջ մտքով
37 Յիսուս ըսաւ. «Քու Տէր Աստուածդ սիրես քու բոլոր սրտովդ եւ քու բոլոր անձովդ ու քու բոլոր մտքովդ։
zohrab-1805▾ eastern-1994▾ western am▾
22:3737: Иисус сказал ему: возлюби Господа Бога твоего всем сердцем твоим и всею душею твоею и всем разумением твоим:
22:37  ὁ δὲ ἔφη αὐτῶ, ἀγαπήσεις κύριον τὸν θεόν σου ἐν ὅλῃ τῇ καρδίᾳ σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου·
22:37. ὁ (The-one) δὲ (moreover) ἔφη (it-was-declaring) αὐτῷ (unto-it," Ἀγαπήσεις ( Thou-shall-excess-off-unto ) Κύριον ( to-Authority-belonged ) τὸν ( to-the-one ) θεόν ( to-a-Deity ) σου ( of-thee ) ἐν ( in ) ὅλῃ ( unto-whole ) καρδίᾳ ( unto-a-heart ) σου ( of-thee ) καὶ ( and ) ἐν ( in ) ὅλῃ ( unto-whole ) τῇ ( unto-the-one ) ψυχῇ ( unto-a-breathing ) σου ( of-thee ) καὶ ( and ) ἐν ( in ) ὅλῃ ( unto-whole ) τῇ ( unto-the-one ) διανοίᾳ ( unto-a-considering-through-unto ) σου : ( of-thee )
22:37. ait illi Iesus diliges Dominum Deum tuum ex toto corde tuo et in tota anima tua et in tota mente tuaJesus said to him: Thou shalt love the Lord thy God with thy whole heart and with thy whole soul and with thy whole mind.
37. And he said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
22:37. Jesus said to him: “ ‘You shall love the Lord your God from all your heart, and with all your soul and with all your mind.’
22:37. Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind:

37: Иисус сказал ему: возлюби Господа Бога твоего всем сердцем твоим и всею душею твоею и всем разумением твоим:
22:37  ὁ δὲ ἔφη αὐτῶ, ἀγαπήσεις κύριον τὸν θεόν σου ἐν ὅλῃ τῇ καρδίᾳ σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου·
22:37. ait illi Iesus diliges Dominum Deum tuum ex toto corde tuo et in tota anima tua et in tota mente tua
Jesus said to him: Thou shalt love the Lord thy God with thy whole heart and with thy whole soul and with thy whole mind.
22:37. Jesus said to him: “ ‘You shall love the Lord your God from all your heart, and with all your soul and with all your mind.’
22:37. Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37 и 38. (Мк XII:29, 30; Лк X:26, 27). Слова Марка, пропущенные Матфеем и у Луки X:27: «слушай, Израиль! Господь Бог наш есть Господь единый», могут указывать, что Спаситель разъяснил здесь только то, что спрашивавшему Его законнику было хорошо известно из так называемой еврейский «темы» (см. Переф. т. I, с. 40-44), состоявшей из трех отделов Втор VI:4-9; XI:13-21 и Чис XV:37-41, с различными славословиями, сопровождающими «шема». В трактате Берахот (Переф. т. I, ст. 1-39) содержатся различные постановления относительно чтения шема утром и вечером и вообще при различных обстоятельствах.
Adam Clarke: Commentary on the Bible - 1831
22:37: Thou shalt love the Lord - This is a subject of the greatest importance, and should be well understood, as our Lord shows that the whole of true religion is comprised in thus loving God and our neighbor.
It may not be unnecessary to inquire into the literal meaning of the word love. Αγαπη, from αγαπαω, I love, is supposed to be compounded either of αγαν and ποιειν, to act vehemently or intensely; or, from αγειν κατα παν, because love is always active, and will act in every possible way; for he who loves is, with all his affection and desire, carried forward to the beloved object, in order to possess and enjoy it. Some derive it from αγαν and παυεσθαι, to be completely at rest, or, to be intensely satisfied; because he who loves is supremely contented with, and rests completely satisfied in, that which he loves. Others, from αγαν and παω, because a person eagerly embraces, and vigorously holds fast, that which is the object of his love. Lastly, others suppose it to be compounded of αγαω, I admire, and παυομαι, I rest, because that which a man loves intensely he rests in, with fixed admiration and contemplation. So that genuine love changes not, but always abides steadily attached to that which is loved.
Whatever may be thought of these etymologies, as being either just or probable, one thing will be evident to all those who know what love means, that they throw much light upon the subject, and manifest it in a variety of striking points of view. The ancient author of a MS. Lexicon in the late French king's library, under the word αγαπη, has the following definition: ΑσπαϚος προθεσις επι τη φιλια του φιλουμενου - Σομψυχια. "A pleasing surrender of friendship to a friend: - an identity or sameness of soul." A sovereign preference given to one above all others, present or absent: a concentration of all the thoughts and desires in a single object, which a man prefers to all others. Apply this definition to the love which God requires of his creatures, and you will have the most correct view of the subject. Hence it appears that, by this love, the soul eagerly cleaves to, affectionately admires, and constantly rests in God, supremely pleased and satisfied with him as its portion: that it acts from him, as its author; for him, as its master; and to him, as its end. That, by it, all the powers and faculties of the mind are concentrated in the Lord of the universe. That, by it, the whole man is willingly surrendered to the Most High: and that, through it, an identity, or sameness of spirit with the Lord is acquired - the man being made a partaker of the Divine nature, having the mind in him which was in Christ, and thus dwelling in God, and God in him.
But what is implied in loving God with all the heart, soul, mind, strength, etc., and when may a man be said to do this?
1. He loves God with all his heart, who loves nothing in comparison of him, and nothing but in reference to him: - who is ready to give up, do, or suffer any thing in order to please and glorify him: - who has in his heart neither love nor hatred, hope nor fear, inclination, nor aversion, desire, nor delight, but as they relate to God, and are regulated by him.
2. He loves God with all his soul, or rather, εν ολη τη ψυχη, with all his life, who is ready to give up life for his sake - to endure all sorts of torments, and to be deprived of all kinds of comforts, rather than dishonor God: - who employs life with all its comforts, and conveniences, to glorify God in, by, and through all: - to whom life and death are nothing, but as they come from and lead to God, From this Divine principle sprang the blood of the martyrs, which became the seed of the Church. They overcame through the blood of the Lamb, and loved not their lives unto the death. See Rev 12:11.
3. He loves God with all his strength (Mar 12:30; Luk 10:27) who exerts all the powers of his body and soul in the service of God: - who, for the glory of his Maker, spares neither labor nor cost - who sacrifices his time, body, health, ease, for the honor of God his Divine Master: - who employs in his service all his goods, his talents, his power, credit, authority, and influence.
4. He loves God with all his mind (intellect - διανοια) who applies himself only to know God, and his holy will: - who receives with submission, gratitude, and pleasure, the sacred truths which God has revealed to man: - who studies no art nor science but as far as it is necessary for the service of God, and uses it at all times to promote his glory - who forms no projects nor designs but in reference to God and the interests of mankind: - who banishes from his understanding and memory every useless, foolish, and dangerous thought, together with every idea which has any tendency to defile his soul, or turn it for a moment from the center of eternal repose. In a word, he who sees God in all things - thinks of him at all times - having his mind continually fixed upon God, acknowledging him in all his ways - who begins, continues, and ends all his thoughts, words, and works, to the glory of his name: - this is the person who loves God with all his heart, life, strength, and intellect. He is crucified to the world, and the world to him: he lives, yet not he, but Christ lives in him. He beholds as in a glass the glory of the Lord, and is changed into the same image from glory to glory. Simply and constantly looking unto Jesus, the author and perfecter of his faith, he receives continual supplies of enlightening and sanctifying grace, and is thus fitted for every good word and work. O glorious state! far, far, beyond this description! which comprises an ineffable communion between the ever-blessed Trinity and the soul of man!
Albert Barnes: Notes on the Bible - 1834
22:37
Jesus said unto him ... - Mark says that he introduced this by referring to the doctrine of the unity of God "Hear, O Israel! the Lord thy God is one Lord" - taken from Deu 6:4. This was said, probably, because all true obedience depends on the correct knowledge of God. None can keep his commandments who are not acquainted with his nature, his perfections, and his right to command,
Thou shalt love the Lord thy God with all thy heart - The meaning of this is, thou shalt love him with all thy faculties or powers. Thou shalt love him supremely, more than all other beings and things, and with all the ardor possible. To love him with all the heart is to fix the affections supremely on him, more strongly than on anything else, and to be willing to give up all that we hold dear at his command,
With all thy soul - Or, with all thy "life." This means, to be willing to give up the life to him, and to devote it all to his service; to live to him, and to be willing to die at his command,
With all thy mind - To submit the "intellect" to his will. To love his law and gospel more than we do the decisions of our own minds. To be willing to submit all our faculties to his teaching and guidance, and to devote to him all our intellectual attainments and all the results of our intellectual efforts.
"With all thy strength" (Mark). With all the faculties of soul and body. To labor and toil for his glory, and to make that the great object of all our efforts.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:37: Deu 6:5, Deu 10:12, Deu 30:6; Mar 12:29, Mar 12:30, Mar 12:33; Luk 10:27; Rom 8:7; Heb 10:16, Heb 10:17; Jo1 5:2-5
Geneva 1599
22:37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy (p) soul, and with all thy mind.
(p) The Hebrew text in (Deut 6:5) reads, "with thine heart, soul, and strength"; and in (Mk 12:30) and (Lk 10:27) we read, "with soul, heart, strength and thought."
John Gill
22:37 Jesus said unto him,.... Directly, without taking time to think of it; and though he knew with what design it was put to him, yet, as an answer to it might be useful and instructive to the people, as well as silence and confound his adversaries, he thought fit to give one; and is as follows, being what is expressed in Deut 6:5.
thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind; that is, with all the powers and faculties of the soul, the will, the understanding, and the affections; in the most sincere, upright, and perfect manner, without any dissimulation and hypocrisy, and above all objects whatever, for this the law requires; and which man, in his state of innocence, was capable of, though now fallen, he is utterly unable to perform; so far from it, that without the grace of God, he has no true love at all to God, in his heart, soul and mind, but all the reverse; his carnal mind is enmity against God, and everything that is divine and good, or that belongs unto him: and though this is now the case of man, yet his obligation to love the Lord in this manner is still the same; and when the Spirit of God does produce the grace and fruit of love in his soul, he does love the Lord sincerely; because of the perfections of his nature, and the works of his hands, and because of the blessings of grace bestowed, and especially for Christ, the unspeakable gift of his love; and most affectionately does he love him, when he is most sensible of his everlasting and unchangeable love to him, and when that is shed abroad by the Spirit; "for we love him, because he first loved us", 1Jn 4:19 instead of, "with all thy mind", as here, in Deut 6:5 it is read, "with all thy might"; and which clause is here added by the Syriac, Persic, and Ethiopic versions, as it is in
Mk 12:30. The Hebrew phrase seems to denote the vehemency of affections, with which God is to be beloved. Though the Jewish writers (s) paraphrase and interpret it, "with all thy substance", or "money"; and in the Misna (t), the following interpretation is given of the whole,
""with all thy heart", with thy imaginations, with the good imagination, and with the evil imagination; and "with all thy soul", even if he should take away thy soul; and "with all thy strength", with all thy "mammon", or riches; or otherwise, "with all thy might", with every measure he measures unto thee, do thou measure unto him;
that is, as one of the commentators says (u), whether it be good or evil; or, as another (w), in every case that happens give thanks to God, and praise him. And certain it is, that as God is to be loved in the strongest manner we are capable of, and with all we have, and are; so always, at all times, under all dispensations of his providence, and upon all accounts, and for all he does towards, in, upon, and for us,
(s) Targum Onk. & Jarchi in Deut. vi. 5. (t) Beracot, c. 9. sect. 5. Vid. Targum Jon. in Dent. vi. 5. (u) Bartenora in Misn. ib. (w) Maimon. in ib.
John Wesley
22:37 Deut 6:5.
22:3822:38: Ա՛յս է մեծն եւ առաջին պատուիրան։
38 Այս է մեծը եւ առաջին պատուիրանը
38 Այս է առաջին ու մեծ պատուիրանքը։
Այս է մեծն եւ առաջին պատուիրան:

22:38: Ա՛յս է մեծն եւ առաջին պատուիրան։
38 Այս է մեծը եւ առաջին պատուիրանը
38 Այս է առաջին ու մեծ պատուիրանքը։
zohrab-1805▾ eastern-1994▾ western am▾
22:3838: сия есть первая и наибольшая заповедь;
22:38  αὕτη ἐστὶν ἡ μεγάλη καὶ πρώτη ἐντολή.
22:38. αὕτη (the-one-this) ἐστὶν (it-be) ἡ (the-one) μεγάλη (great) καὶ (and) πρώτη (most-before) ἐντολή. (a-finishing-in)
22:38. hoc est maximum et primum mandatumThis is the greatest and the first commandment.
38. This is the great and first commandment.
22:38. This is the greatest and first commandment.
22:38. This is the first and great commandment.
This is the first and great commandment:

38: сия есть первая и наибольшая заповедь;
22:38  αὕτη ἐστὶν ἡ μεγάλη καὶ πρώτη ἐντολή.
22:38. hoc est maximum et primum mandatum
This is the greatest and the first commandment.
22:38. This is the greatest and first commandment.
22:38. This is the first and great commandment.
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Adam Clarke: Commentary on the Bible - 1831
22:38: This is the first and great commandment - It is so,
1. In its antiquity, being as old as the world, and engraven originally on our very nature.
2. In dignity; as directly and immediately proceeding front and referring to God.
3. In excellence; being the commandment of the new covenant, and the very spirit of the Divine adoption.
4. In justice; because it alone renders to God his due, prefers him before all things, and secures to him his proper rank in relation to them.
5. In sufficiency; being in itself capable of making men holy in this life, and happy in the other.
6. In fruitfulness; because it is the root of all commandments, and the fulfilling of the law.
7. In virtue and efficacy; because by this alone God reigns in the heart of man, and man is united to God.
8. In extent; leaving nothing to the creature, which it does not refer to the Creator.
9. In necessity; being absolutely indispensable.
10. In duration; being ever to be continued on earth, and never to be discontinued in heaven.
Albert Barnes: Notes on the Bible - 1834
22:38
This the first tend great commandment - This commandment is found in Deu 6:5. It is the "first" and greatest of all; first, not in "order of time," but of "importance; greatest" in dignity, in excellence, in extent, and duration. It is the fountain of all others. All beings are to be loved according to their excellence. As God is the most excellent and glorious of all beings, he is to be loved supremely. If he is loved aright, then our affections will be directed toward all created objects in a right manner.
John Gill
22:38 This is the first and great commandment. Whether the object of it is considered, who is the first and chief good; or the manner in which it is to be observed, which requires and engrosses the whole heart, soul, and mind, and all the strength and power of man; or its being the principle from whence all the duties, and actions of men should flow, and the end to which all are to be referred; and is not only a compendium of the duties of the first table of the decalogue, but of all others that can be thought to, and do, belong to God. This is the first command in order of nature, time, dignity, and causality; God being the first cause of all things, infinitely above all creatures, and love to him being the source, spring and cause of love to the neighbour; and it is the greatest in its object, nature, manner, and end. That this command, and these words our Lord cites, are so full and comprehensive, the Jews themselves cannot deny. A noted writer of their's (x) says,
"the root of "all the commandments" is, when a man loves God with all his soul, and cleaves unto him.
And, says (y) another,
"in this verse only, "thou shalt love the Lord thy God", &c,
, "the ten words, or decalogue, are comprehended".
(x) Aben Ezra in Exod. xxxi. 18. (y) Tzeror Hammor, fol. 138. 1.
22:3922:39: Եւ երկրորդն՝ նմա՛ն սմին. Սիրեցե՛ս զընկեր քո՝ իբրեւ զանձն քո[421]։ [421] Ոմանք. Երկրորդն նման։
39 եւ երկրորդը սրա նման է. պիտի սիրես քո ընկերոջը, ինչպէս քո անձը
39 Ու երկրորդը՝ ասոր նման. ‘Քու ընկերդ սիրես քու անձիդ պէս’։
Եւ երկրորդն` նման սմին. Սիրեսցես զընկեր քո իբրեւ զանձն քո:

22:39: Եւ երկրորդն՝ նմա՛ն սմին. Սիրեցե՛ս զընկեր քո՝ իբրեւ զանձն քո[421]։
[421] Ոմանք. Երկրորդն նման։
39 եւ երկրորդը սրա նման է. պիտի սիրես քո ընկերոջը, ինչպէս քո անձը
39 Ու երկրորդը՝ ասոր նման. ‘Քու ընկերդ սիրես քու անձիդ պէս’։
zohrab-1805▾ eastern-1994▾ western am▾
22:3939: вторая же подобная ей: возлюби ближнего твоего, как самого себя;
22:39  δευτέρα δὲ ὁμοία αὐτῇ, ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν.
22:39. δευτέρα (Second) ὁμοία (along-belonged) αὕτη (unto-it," Ἀγαπήσεις ( Thou-shall-excess-off-unto ) τὸν ( to-the-one ) πλησίον ( to-nigh-belonged ) σου ( of-thee ) ὡς ( as ) σεαυτόν . ( to-thyself )
22:39. secundum autem simile est huic diliges proximum tuum sicut te ipsumAnd the second is like to this: Thou shalt love thy neighbour as thyself.
39. And a second like is this, Thou shalt love thy neighbour as thyself.
22:39. But the second is similar to it: ‘You shall love your neighbor as yourself.’
22:39. And the second [is] like unto it, Thou shalt love thy neighbour as thyself.
And the second [is] like unto it, Thou shalt love thy neighbour as thyself:

39: вторая же подобная ей: возлюби ближнего твоего, как самого себя;
22:39  δευτέρα δὲ ὁμοία αὐτῇ, ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν.
22:39. secundum autem simile est huic diliges proximum tuum sicut te ipsum
And the second is like to this: Thou shalt love thy neighbour as thyself.
22:39. But the second is similar to it: ‘You shall love your neighbor as yourself.’
22:39. And the second [is] like unto it, Thou shalt love thy neighbour as thyself.
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
39 (Мк XII:31; Лк X:27). Цитата взята из Лев XIX:18 совершенно сходна у Матфея и Марка, а у Лк X:27 слово «возлюби» заменено союзом kai (и). Отступления от еврейского и LXX незначительны. Эта вторая заповедь не ниже первой, но подобна ей. Евфимий Зигабен: «сказал, что по величию подобна первой заповеди вторая; ибо и эта велика, — взаимно связаны, и взаимно поддерживают себя эти заповеди». Но Златоуст легким выражением ставит вторую заповедь несколько ниже первой: «будучи спрошен о первой заповеди, приводит и вторую, почти столько же важную, как и первая» (ou sfodra ekeinhV apodeousan). Из Евангелий же можно вывести, что вторая заповедь не меньше первой: Мф XXV:40, 45; Мк XII:31; Ин XIII:34; XV:12, 13; 1 Ин IV:16, 20, 21.
Adam Clarke: Commentary on the Bible - 1831
22:39: Thou shalt love thy neighbor - The love of our neighbor springs from the love of God as its source; is found in the love of God as its principle, pattern, and end; and the love of God is found in the love of our neighbor, as its effect, representation, and infallible mark. This love of our neighbor is a love of equity, charity, succor, and benevolence. We owe to our neighbor what we have a right to expect from him - "Do unto all men as ye would they should do unto you," is a positive command of our blessed Savior. By this rule, therefore, we should speak, think, and write, concerning every soul of man: - put the best construction upon all the words and actions of our neighbor that they can possibly bear. By this rule we are taught to bear with, love, and forgive him; to rejoice in his felicity, mourn in his adversity, desire and delight in his prosperity, and promote it to the utmost of our power: instruct his ignorance, help him in his weakness, and risk even our life for his sake, and for the public good. In a word, we must do every thing in our power, through all the possible varieties of circumstances, for our neighbors, which we would wish them to do for us, were our situations reversed.
This is the religion of Jesus! How happy would Society be, were these two plain, rational precepts properly observed! Love Me, and love thy Fellows! Be unutterably happy in me, and be in perfect peace, unanimity, and love, among yourselves. Great fountain and dispenser of love! fill thy creation with this sacred principle, for his sake who died for the salvation of mankind!
On the nature of self-love, see Mat 19:19.
Albert Barnes: Notes on the Bible - 1834
22:39
The second is like unto it - Lev 19:18. That is, it resembles it in importance, dignity, purity, and usefulness. This had not been asked by the lawyer, but Jesus took occasion to acquaint him with the substance of the whole law. For its meaning, see the notes at Mat 19:19. Compare Rom 13:9. Mark adds, "there is none other commandment greater than these." None respecting circumcision or sacrifice is greater. They are the fountain of all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:39: Thou: Mat 19:19; Lev 19:18; Mar 12:31; Luk 10:27, Luk 10:28; Rom 13:9, Rom 13:10; Gal 5:14; Jam 2:8
neighbour: Luk 10:29-37; Rom 15:2; Gal 6:10
Geneva 1599
22:39 And the second [is] like unto it, Thou shalt love thy (q) neighbour as thyself.
(q) Another man.
John Gill
22:39 And the second is like unto it,.... For there is but a second, not a third: this is suggested in opposition to the numerous commandments in the law, according to the opinion of the Jews, who reckon them in all to be "six hundred and thirteen": of which there are "three hundred and sixty five" negative ones, according to the number of the days of the year; and "two hundred and forty eight" affirmative ones, according to the members of a man's body (z). Christ reduces all to two, love to God, and love to the neighbour; and the latter is the second in order of nature, time, dignity, and causality; the object of it being a creature; and the act itself being the effect of the former, yet like unto it: for though the object is different, yet this commandment regards love as the former, and requires that it be as that, true, hearty, sincere, and perfect; that it be with singleness of heart, always, and to all men; and that it spring from love to God, and be performed to his glory: and which is expressed in the words written in Lev 19:18 "thou shalt love thy neighbour as thyself"; as heartily and sincerely, and as a man would desire to be loved by his neighbour; and do all the good offices to him he would choose to have done to himself by him. This law supposes, that men should love themselves, or otherwise they cannot love their neighbour; not in a sinful way, by indulging themselves in carnal lusts and pleasures; some are lovers of pleasures more than lovers of God; but in a natural way, so as to be careful of their bodies, families, and estates; and in a spiritual way, so as to be concerned for their souls, and the everlasting happiness of them: and in like manner should men love their neighbours, in things temporal do them all the good they can, and do no injury to their persons or property; and in things spiritual pray for them, instruct them, and advise as they would their own souls, or their nearest and dearest relations. And this is to be extended to every man; though the Jews restrain it to their friend and companion, and one of their own religion,
""Thy neighbour"; that is, (say they (a),) thy friend in the law; and "this is the great comprehensive rule in the law", to show that it is not fit there should be any division, or separation, between a man and his companion, but one should judge every man in the balance of equity: wherefore, near unto it is, "I am the Lord": for as I the Lord am one, so it is fit for you that ye should be one nation without division; but a wicked man, and one that does not receive reproof, it is commanded to hate him; as it is said, "do not I hate them that hate me?"
But our Lord intends by it to include, that love, benevolence, and good will, which are due to every man; and suggests, that this comprehends not only all that contained in the second table of the decalogue, but all duties that are reducible thereunto, and are obligatory on men one towards another whatever; all which should spring from love, and be done heartily and sincerely, with a view to the neighbour's good, and God's glory: and with this Maimonides agrees, saying (b), that "all the commands, or duties, respecting a man, and his neighbour, , "are comprehended in beneficence."
(z) T. Bab. Maccot, fol. 23. 2. (a) Moses Kotsensis Mitzvot Tora pr. affirm. 9. (b) In Misn. Peah, c. 1. sect. 1.
John Wesley
22:39 Lev 19:18.
22:4022:40: Յա՛յս երկուս պատուիրանս ամենայն օրէնք եւ մարգարէք՝ կախեալ կան[422]։[422] Ոմանք. Յայս երկու պատ՛՛։
40 Այս երկու պատուիրաններից են կախուած ամբողջ Օրէնքը եւ մարգարէները»:
40 Այս երկու պատուիրանքէն կախուած են բոլոր օրէնքը եւ մարգարէները»։
Յայս երկուս պատուիրանս ամենայն օրէնք եւ մարգարէք կախեալ կան:

22:40: Յա՛յս երկուս պատուիրանս ամենայն օրէնք եւ մարգարէք՝ կախեալ կան[422]։
[422] Ոմանք. Յայս երկու պատ՛՛։
40 Այս երկու պատուիրաններից են կախուած ամբողջ Օրէնքը եւ մարգարէները»:
40 Այս երկու պատուիրանքէն կախուած են բոլոր օրէնքը եւ մարգարէները»։
zohrab-1805▾ eastern-1994▾ western am▾
22:4040: на сих двух заповедях утверждается весь закон и пророки.
22:40  ἐν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ νόμος κρέμαται καὶ οἱ προφῆται.
22:40. ἐν (In) ταύταις (unto-the-ones-these) ταῖς (unto-the-ones) δυσὶν ( unto-two ) ἐντολαῖς (unto-finishings-in) ὅλος (whole) ὁ (the-one) νόμος (a-parcelee) κρέμαται (it-be-en-hung) καὶ (and) οἱ (the-ones) προφῆται. (declarers-before)
22:40. in his duobus mandatis universa lex pendet et prophetaeOn these two commandments dependeth the whole law and the prophets.
40. On these two commandments hangeth the whole law, and the prophets.
22:40. On these two commandments the entire law depends, and also the prophets.”
22:40. On these two commandments hang all the law and the prophets.
On these two commandments hang all the law and the prophets:

40: на сих двух заповедях утверждается весь закон и пророки.
22:40  ἐν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ νόμος κρέμαται καὶ οἱ προφῆται.
22:40. in his duobus mandatis universa lex pendet et prophetae
On these two commandments dependeth the whole law and the prophets.
22:40. On these two commandments the entire law depends, and also the prophets.”
22:40. On these two commandments hang all the law and the prophets.
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
40 (Мк XII:31-34; Лк X:28). Глагол krematai не значит, как переведено в русском, «утверждается», но «висит» (слав. «висят» — в подлиннике един. число, а не множ.; Вульгат. pendet, нем. Лютера и у новых немецких переводчиков hanget и hangt, англ. hang). Глагол поставлен в настоящем времени общего залога (с значением прош. сов.) от kremannumi, значит вешать, быть повешену, висеть, зависеть. В Новом Завете глагол употребляется везде в этом смысле (Мф XVIII:6; Лк XXIII:39; Деян V:30; X:39; XXVIII:4; Гал III:13). Закон и пророки не утверждаются, а зависят от двух главных заповедей, суть вывод из них. Если бы не было этих заповедей, то не существовало бы ни закона, ни пророков. В смысле, заключающемся в русском, нет, впрочем, большой разницы сравнительно с подлинником по существу. Глагол поставлен в единственном числе и согласован с o nomoV. Такая конструкция встречается в Новом Завете (ср.. напр., Ин II:2; XVIII:25 и др.).
Adam Clarke: Commentary on the Bible - 1831
22:40: On these two - hang all the law and the prophets - They are like the first and last links of a chain, all the intermediate ones depend on them. True religion begins and ends in love to God and man. These are the two grand links that unite God to man, man to his fellows, and men again to God.
Love is the fulfilling of the law, says St. Paul, Rom 13:10; for he who has the love of God in him delights to obey the Divine precepts, and to do all manner of kindness to men for God's sake.
Albert Barnes: Notes on the Bible - 1834
22:40
On these two commandments hang ... - That is, these comprehend the substance of what Moses in the law and what the prophets have spoken.
What they have said has been to endeavor to win people to love God and to love each other. Love to God and man comprehends the whole of religion, and to produce this has been the design of Moses, the prophets, the Saviour, and the apostles.
Mark Mar 12:32-34 adds that the scribe said, "Well, Master, thou hast said the truth;" and that he assented to what Jesus had said, and admitted that to love God and man in this manner was more than all burnt-offerings and sacrifices; that is, was of more value or importance. Jesus, in reply, told him that he was "not far from the kingdom of heaven;" in other words, by his reply he had shown that he was almost prepared to receive the doctrines of the gospel. He had evinced such an acquaintance with the law as to prove that he was nearly prepared to receive the teachings of Jesus. See the notes at Mat 3:2.
Mark and Luke say that this had such an effect that no man after that durst ask him any question, Luk 20:40; Mar 12:34. This does not mean that none of his disciples durst ask him any question, but none of the Jews. He had confounded all their sects - the Herodians Mat 22:15-22; the Sadducees Mat 22:23-33; and, last, the Pharisees Mat 22:34-40. Finding themselves unable to confound him, everyone gave up the attempt at last.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:40: Mat 7:12; Joh 1:17; Rom 3:19-21, Rom 13:9; Ti1 1:5; Jo1 4:7-11, Jo1 4:19-21; Jam 2:8
John Gill
22:40 On these two commandments hang all the law and the prophets. Not that all that is contained in the five books of Moses, and in the books of the prophets, and other writings of the Old Testament, is comprehended in, and is reducible to these two precepts; for there are many things delivered by way of promise, written by way of history, &c. which cannot, by any means, be brought into these two general heads: but that everything respecting duty that is suggested in the law, or is more largely explained and pressed in any of the writings of the prophets, is summarily comprehended in these two sayings: hence love is the fulfilling of the law; see Rom 13:8. The substance of the law is love; and the writings of the prophets, as to the preceptive part of them, are an explanation of the law, and an enlargement upon it: hence the Jews have a saying (c), that "all the prophets stood on Mount Sinai", and received their prophecies there, because the sum of them, as to the duty part, was then delivered. Beza thinks, that here is an allusion to the "phylacteries", or frontlets, which hung upon their foreheads and hands, as a memorial of the law. And certain it is, that the first of these commands, and which is said to be the greatest, was written in these phylacteries. Some take the phrase, "on these hang all the law and the prophets", to be a mere Latinism, but it is really an Hebraism, and often to be met with in the Jewish writings: so Maimonides says (d),
"the knowledge of this matter is an affirmative precept, as it is said, "I am the Lord thy God"; and he that imagines there is another God besides this, transgresses a negative, as it is said, "thou shalt have no other Gods before me"; and he denies the fundamental point, for this is the great foundation, , "on which all hang":
and so the word is used in many other places (e). The sense is plainly this, that all that are in the law and prophets are consistent with, and dependent on these things; and are, as the Persic version renders the word, "comprehended" in them, and cannot be separated from them,
(c) Jarchi in Isa. xlviii. 16. & in Mal. i. 1. (d) Hilch. Yesode Hatorah, c. 1. sect. 6. (e) Vid. Abkath Rokel. l. 1. p. 3.
22:4122:41: Եւ ՚ի ժողովել փարիսեցւոցն, եհա՛րց ցնոսա Յիսուս՝ եւ ասէ.
41 Եւ երբ փարիսեցիները հաւաքուեցին, Յիսուս նրանց հարցրեց ու ասաց
41 Երբ փարիսեցիները ժողվուեցան, Յիսուս հարցուց անոնց ու ըսաւ.
Եւ ի ժողովել փարիսեցւոցն եհարց ցնոսա Յիսուս եւ ասէ:

22:41: Եւ ՚ի ժողովել փարիսեցւոցն, եհա՛րց ցնոսա Յիսուս՝ եւ ասէ.
41 Եւ երբ փարիսեցիները հաւաքուեցին, Յիսուս նրանց հարցրեց ու ասաց
41 Երբ փարիսեցիները ժողվուեցան, Յիսուս հարցուց անոնց ու ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
22:4141: Когда же собрались фарисеи, Иисус спросил их:
22:41  συνηγμένων δὲ τῶν φαρισαίων ἐπηρώτησεν αὐτοὺς ὁ ἰησοῦς
22:41. Συνηγμένων ( Of-having-had-come-to-be-led-together ) δὲ (moreover) τῶν (of-the-ones) Φαρισαίων ( of-Faris-belonged ) ἐπηρώτησεν (it-upon-entreated-unto) αὐτοὺς (to-them,"ὁ (the-one) Ἰησοῦς (an-Iesous,"
22:41. congregatis autem Pharisaeis interrogavit eos IesusAnd the Pharisees being gathered together, Jesus asked them,
41. Now while the Pharisees were gathered together, Jesus asked them a question,
22:41. Then, when the Pharisees were gathered together, Jesus questioned them,
22:41. While the Pharisees were gathered together, Jesus asked them,
While the Pharisees were gathered together, Jesus asked them:

41: Когда же собрались фарисеи, Иисус спросил их:
22:41  συνηγμένων δὲ τῶν φαρισαίων ἐπηρώτησεν αὐτοὺς ὁ ἰησοῦς
22:41. congregatis autem Pharisaeis interrogavit eos Iesus
And the Pharisees being gathered together, Jesus asked them,
22:41. Then, when the Pharisees were gathered together, Jesus questioned them,
22:41. While the Pharisees were gathered together, Jesus asked them,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
41 У Мк XII:35 этот стих имеет очевидное отношение к 34. Значит, вопрос законника был дан в то время, когда (по Мф) фарисеи собрались для совещаний. У Матфея эта связь выражена довольно ясно, но не так ясно у Луки. Собственно, этот вопрос и служит у Матфея началом дальнейших обличений (гл. XXIII).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
41 While the Pharisees were gathered together, Jesus asked them, 42 Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. 43 He saith unto them, How then doth David in spirit call him Lord, saying, 44 The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? 45 If David then call him Lord, how is he his son? 46 And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.

Many questions the Pharisees had asked Christ, by which, though they thought to pose him, they did but expose themselves; but now let him ask them a question; and he will do it when they are gathered together, v. 41. He did not take some one of them apart from the rest (ne Hercules contra duos--Hercules himself may be overmatched), but, to shame them the more, he took them all together, when they were in confederacy and consulting against him, and yet puzzled them. Note, God delights to baffle his enemies when they most strengthen themselves; he gives them all the advantages they can wish for, and yet conquers them. Associate yourselves, and you shall be broken in pieces, Isa. iii. 9, 10. Now here,

I. Christ proposes a question to them, which they could easily answer; it was a question in their own catechism; "What think ye of Christ? Whose Son is He? Whose Son do you expect the Messiah to be, who was promised to the fathers?" This they could easily answer, The Son of David. It was the common periphrasis of the Messiah; they called him the Son of David. So the scribes, who expounded the scripture, had taught them, from Ps. lxxxix. 35, 36, I will not lie unto David; his seed shall endure for ever (Isa. ix. 7), upon the throne of David. And Isa. xi. 1, A rod out of the stem of Jesse. The covenant of royalty made with David was a figure of the covenant of redemption made with Christ, who as David, was made King with an oath, and was first humbled and then advanced. If Christ was the Son of David, he was really and truly Man. Israel said, We have ten parts in David; and Judah said, He is our bone and our flesh; what part have we then in the Son of David, who took our nature upon him?

What think ye of Christ? They had put questions to him, one after another, out of the law; but he comes and puts a question to them upon the promise. Many are so full of the law, that they forget Christ, as if their duties would save them without his merit and grace. It concerns each of us seriously to ask ourselves, What think we of Christ? Some think not of him at all, he is not in all, not in any, of their thoughts; some think meanly, and some think hardly, of him; but to them that believe he is precious; and how precious then are the thoughts of him! While the daughters of Jerusalem think no more of Christ than of another beloved; the spouse thinks of him as the Chief of ten thousands.

II. He starts a difficulty upon their answer, which they could not easily solve, v. 43-45. Many can so readily affirm the truth, that they think they have knowledge enough to be proud of, who, when they are called to confirm the truth, and to vindicate and defend it, show they have ignorance enough to be ashamed of. The objection Christ raised was, If Christ be David's son, how then doth David, in spirit, call him Lord? He did not hereby design to ensnare them, as they did him, but to instruct them in a truth they were loth to believe--that the expected Messiah is God.

1. It is easy to see that David calls Christ Lord, and this in spirit being divinely inspired, and actuated therein by a spirit of prophecy; for it was the Spirit of the Lord that spoke by him, 2 Sam. xxiii. 1, 2. David was one of those holy men that spoke as they were moved by the Holy Ghost, especially in calling Christ Lord; for it was then, as it is still (1 Cor. xii. 3) that no man can say that Jesus is the Lord, but by the Holy Ghost. Now, to prove that David, in spirit, called Christ Lord, he quotes Ps. cx. 1, which psalm the scribes themselves understood of Christ; of him, it is certain, the prophet there speaks, of him and of no other man; and it is a prophetical summary of the doctrine of Christ, it describes him executing the offices of a Prophet, Priest, and King, both in his humiliation and also in his exaltation.

Christ quotes the whole verse, which shows the Redeemer in his exaltation; (1.) Sitting at the right hand of God. His sitting denotes both rest and rule; his sitting at God's right hand denotes superlative honour and sovereign power. See in what great words this is expressed (Heb. viii. 1); He is set on the right hand of the throne of the Majesty. See Phil. ii. 9; Eph. i. 20. He did not take this honour to himself, but was entitled to it by covenant with his Father, and invested in it by commission from him, and here is that commission. (2.) Subduing his enemies. There he shall sit, till they be all made either his friends or his footstool. The carnal mind, wherever it is, is enmity to Christ; and that is subdued in the conversion of the willing people that are called to his foot (as the expression is, Isa. xli. 2), and in the confusion of his impenitent adversaries, who shall be brought under his foot, as the kings of Canaan were under the feet of Joshua.

But that which this verse is quoted for is, that David calls the Messiah his Lord; the Lord, Jehovah, said unto my Lord. This intimates to us, that in expounding scripture we must take notice of, and improve, not only that which is the main scope and sense of a verse, but of the words and phrases, by which they Spirit chooses to express that sense, which have often a very useful and instructive significance. Here is a good note from that word, My Lord.

2. It is not so easy for those who believe not the Godhead of the Messiah, to clear this from an absurdity, if Christ b David's son. It is incongruous for the father to speak of his son, the predecessor of his successor, as his Lord. If David call him Lord, that is laid down (v. 45) as the magis notum--the more evident truth; for whatever is said of Christ's humanity and humiliation must be construed and understood in consistency with the truth of his divine nature and dominion. We must hold this fast, that he is David's Lord, and by that explain his being David's son. The seeming differences of scripture, as here, may not only be accommodated, but contribute to the beauty and harmony of the whole. Amicæ scripturarum lites, utinam et nostræ--The differences observable in the scriptures are of a friendly kind; would to God that our differences were of the same kind!

III. We have here the success of this gentle trial which Christ made of the Pharisees' knowledge, in two things.

1. It puzzled them (v. 46); No man was able to answer him a word. Either it was their ignorance that they did not know, or their impiety that they would not own, the Messiah to be God; which truth was the only key to unlock this difficulty. What those Rabbies could not then answer, blessed be God, the plainest Christian that is led into the understanding of the gospel of Christ, can now account for; that Christ, as God, was David's Lord; and Christ, as Man, was David's son. This he did not now himself explain, but reserved it till the proof of it was completed by his resurrection; but we have it fully explained by him in his glory (Rev. xxii. 16); I am the root and the offspring of David. Christ, as God, was David's Root; Christ, as Man, was David's Offspring. If we hold not fast this truth, that Jesus Christ is over all God blessed for ever, we run ourselves into inextricable difficulties. And well might David, his remote ancestor, call him Lord, when Mary, his immediate mother, after she had conceived him, called him, Lord and God, her Saviour, Luke i. 46, 47.

2. It silenced them, and all others that sought occasion against him; Neither durst any man, from that day forth, ask him any more such captious, tempting, ensnaring questions. Note, God will glorify himself in the silencing of many whom he will not glorify himself in the salvation of. Many are convinced, that are not converted, by the word. Had these been converted, they would have asked him more questions, especially that great question, What must we do to be saved? But since they could not gain their point, they would have no more to do with him. But, thus all that strive with their Master shall be convinced, as these Pharisees and lawyers here were, of the inequality of the match.
Adam Clarke: Commentary on the Bible - 1831
22:41: While the Pharisees were gathered together - Jesus asks a question in his turn, utterly to confound them, and to show the people that the source of all the captious questions of his opponents was their ignorance of the prophecies relative to the Messiah.
Albert Barnes: Notes on the Bible - 1834
22:41: Jesus proposes a question concerning the Messiah - See also Mar 12:35-37; Luk 20:41-44.

22:41
While the Pharisees ... - Jesus, having confounded the great sects of the Jews, proceeds, in his turn, to propose to them a question for their solution.
This was done, not for the purpose of vain parade and triumph, but:
1. to show them how ignorant they were of their prophecies.
2. to humble them in view of their ignorance.
3. to bring to their attention the true doctrine respecting the Messiah - his being possessed of a character superior to that of David, the most mighty king of Israel - being his Lord, at the same time that he was his descendant.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:41: Mat 22:15, Mat 22:34; Mar 12:35-37; Luk 20:41-44
Geneva 1599
22:41 (8) While the Pharisees were gathered together, Jesus asked them,
(8) Christ manifestly proves that he is David's son, according to the flesh, but otherwise David's Lord, and very God.
John Gill
22:41 While the Pharisees were gathered together,.... Or rather, "when" they were gathered together, and while they continued so, before they left him: for this is to be understood not of their gathering together, to consult privately about him; this is expressed before in Mt 22:34 but of their gathering together about Christ, to hear what answer he would return to the question their learned doctor would put to him: and he having given an answer to that, which the Scribe was obliged to allow was a good one; and he having no more to say, Christ directs his discourse not to him individually, but to all the Pharisees before he parted with them, and puts a question to them, in his turn; and which would lead on to another they could not answer, and they must therefore leave him once more with great shame and confusion,
Jesus asked them: as the lawyer put a question to him suitable to his office and character, Christ puts another to the Pharisees suitable to his office and character, as a Gospel preacher; suggesting by it, that salvation was not by the law, and the works of it, which they set up for doctors and interpreters of, and advocates for, but by the Messiah, who was promised to their fathers, and they expected.
22:4222:42: Զիա՞րդ թուի ձեզ վասն Քրիստոսի. ո՞յր որդի է։ Ասեն ցնա. Դաւթի՛։
42 «Ի՞նչ կարծիք ունէք Քրիստոսի մասին, ո՞ւմ որդին է»: Նրան ասացին՝ Դաւթի
42 «Քրիստոսի վրայով ի՞նչ կարծիք ունիք. անիկա որո՞ւն որդին է»։
Զիա՞րդ թուի ձեզ վասն Քրիստոսի. ո՞յր որդի է: Ասեն ցնա. Դաւթի:

22:42: Զիա՞րդ թուի ձեզ վասն Քրիստոսի. ո՞յր որդի է։ Ասեն ցնա. Դաւթի՛։
42 «Ի՞նչ կարծիք ունէք Քրիստոսի մասին, ո՞ւմ որդին է»: Նրան ասացին՝ Դաւթի
42 «Քրիստոսի վրայով ի՞նչ կարծիք ունիք. անիկա որո՞ւն որդին է»։
zohrab-1805▾ eastern-1994▾ western am▾
22:4242: что вы думаете о Христе? чей Он сын? Говорят Ему: Давидов.
22:42  λέγων, τί ὑμῖν δοκεῖ περὶ τοῦ χριστοῦ; τίνος υἱός ἐστιν; λέγουσιν αὐτῶ, τοῦ δαυίδ.
22:42. λέγων (forthing,"Τί (What-one) ὑμῖν (unto-ye) δοκεῖ (it-thinketh-unto) περὶ (about) τοῦ (of-the-one) χριστοῦ; (of-Anointed?"τίνος (Of-what-one) υἱός (a-son) ἐστιν; (it-be?"λέγουσιν (They-fortheth) αὐτῷ (unto-it,"Τοῦ (Of-the-one) Δαυείδ. (of-a-Daueid)
22:42. dicens quid vobis videtur de Christo cuius filius est dicunt ei DavidSaying: What think you of Christ? Whose son is he? They say to him: David's.
42. saying, What think ye of the Christ? whose son is he? They say unto him, of David.
22:42. saying: “What do you think about the Christ? Whose son is he?” They said to him, “David’s.”
22:42. Saying, What think ye of Christ? whose son is he? They say unto him, [The Son] of David.
Saying, What think ye of Christ? whose son is he? They say unto him, [The Son] of David:

42: что вы думаете о Христе? чей Он сын? Говорят Ему: Давидов.
22:42  λέγων, τί ὑμῖν δοκεῖ περὶ τοῦ χριστοῦ; τίνος υἱός ἐστιν; λέγουσιν αὐτῶ, τοῦ δαυίδ.
22:42. dicens quid vobis videtur de Christo cuius filius est dicunt ei David
Saying: What think you of Christ? Whose son is he? They say to him: David's.
22:42. saying: “What do you think about the Christ? Whose son is he?” They said to him, “David’s.”
22:42. Saying, What think ye of Christ? whose son is he? They say unto him, [The Son] of David.
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
42 (Мк XII:35; Лк XX:41). Христос спрашивает не о том, за кого считают Его люди и считают ли Его за Сына Давидова, а предлагает общий вопрос о происхождении Мессии. «Сын Давидов» было обычным названием Мессии (см. Шюрер II:615).
Adam Clarke: Commentary on the Bible - 1831
22:42: What think ye of Christ? - Or, What are your thoughts concerning The Christ - the Messiah; for to this title the emphatic article should always be added.
Whose son is he? - From what family is he to spring?
They say unto him, The son of David - This was a thing well known among the Jews, and universally acknowledged, see Joh 7:42; and is a most powerful proof against them that the Messiah is come. Their families are now so perfectly confounded that they cannot trace back any of their genealogies with any degree of certainty: nor have they been capable of ascertaining the different families of their tribes for more than sixteen hundred years. Why, then, should the spirit of prophecy assert so often, and in such express terms, that Jesus was to come from the family of David; if he should only make his appearance when the public registers were all demolished, and it would be impossible to ascertain the family? Is it not evident that God designed that the Messiah should come at a time when the public genealogies might be inspected, to prove that it was he who was prophesied of, and that no other was to be expected? The evangelists, Matthew and Luke, were so fully convinced of the conclusiveness of this proof that they had recourse to the public registers; and thus proved to the Jews, from their own records, that Jesus was born of the family mentioned by the prophets. Nor do we find that a scribe, Pharisee, or any other, ever attempted to invalidate this proof, though it would have essentially subserved their cause, could they have done it. But as this has not been done, we may fairly conclude it was impossible to do it.
Albert Barnes: Notes on the Bible - 1834
22:42
What think ye of Christ? - What are your views respecting the Messiah, or "the Christ," especially respecting his "genealogy?" He did not ask them their mews respecting him in general, but only respecting his ancestry.
The article should have been retained in the translation - the Christ or the Messiah. He did not ask them their opinion respecting himself, his person, and work, as would seem in our translation, but their views respecting the Messiah whom they expected.
Whose son is he? - Whose "descendant?" See the notes at Mat 1:1.
The son of David - The descendant of David, according to the promise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:42: What: Mat 2:4-6, Mat 14:33, Mat 16:13-17; Joh 1:49, Joh 6:68, Joh 6:69, Joh 20:28; Phi 2:9-11, Phi 3:7-10; Col 3:11; Pe1 2:4-7; Rev 5:12-14
The Son: Mat 1:1, Mat 21:9; Isa 7:13, Isa 7:14, Isa 9:6, Isa 9:7, Isa 11:1-4; Jer 23:5, Jer 23:6; Eze 34:23, Eze 34:24; Amo 9:11; Luk 1:69, Luk 1:70; Joh 7:41, Joh 7:42; Act 13:22, Act 13:23
Geneva 1599
22:42 Saying, What think ye of Christ? (r) whose son is he? They say unto him, [The Son] of David.
(r) Of whose stock or family: for the Hebrews call a man's posterity "sons".
John Gill
22:42 Saying, what think ye of Christ,.... Or the Messiah; he does not ask them whether there was, or would be such a person in the world. He knew, that he was so plainly spoken of in the writings of the Old Testament, which they had in their hands, that they could not be ignorant, that such a person was prophesied of: he knew that they believed that he would come, and that they were in continual expectation of his coming; wherefore he asks them what they thought of him, what were their sentiments and opinions concerning him; as about his person, whether they thought him to be divine, or human, a mere man, or God, as well as man; what they thought of his work and office he came to perform, whether it was a spiritual, or temporal salvation, they expected he should be the author of; and so of his kingdom, whether it would be of this world or not; and particularly, what thoughts they had of his sonship, and who was his father,
whose son is he? and which the Pharisees understanding only as respecting his lineage and descent as man, as, of what family he was? who were his ancestors and progenitors?
they say unto him, the son of David. This they said directly, without any hesitation, it being a generally received notion of their's, and was very right, that the Messiah should be of the seed and family of David: and hence he is frequently, in their writings, called by no other name, than the son of David; See Gill on Mt 1:1. If this question was put to some persons, it would appear, that they have no thoughts of Christ at all. The atheist has none; as God is not in all his thoughts, nor in any of them, for all his thoughts are, that there is no God; so neither is Christ the Son of God. The deist thinks thing of him, for he does not believe the revelation concerning him. The epicure, or voluptuous man, he thinks only of his carnal lusts and pleasures: and the worldling, or covetous man, thinks nothing but of his worldly substance, and of the much good things he has laid up for many years: to say nothing of the Heathens, who have never heard of him; others, and such as bear the Christian name, have very wrong thoughts of Christ, mean, and undervaluing. The Arrian thinks he is a created God, of a like, but not or the same nature with the Father. The Socinian thinks he is a God by office, and did not exist until he was born of the Virgin Mary; and has no notion of his sacrifice, and satisfaction for the sins of men. The Arminian thinks meanly of his righteousness, and denies the imputation of it to them that believe. And indeed, all such think wrongly of Christ, who divide their salvation between their works and him, and make them their Christ, or their frames their Christ, or their graces, and particularly their believing in him; that is, that ascribe that to them, which properly belongs to him. And as for those who do not bear the name Christians, it is no wonder that they entertain wrong and low thoughts of Christ. The Jews thought him to be a mere man, and the carpenter's son. The Pharisees thought that he was an Antinomian, a libertine, a loose, and licentious person, that had no regard to the law, and good works: hence those words of his, "think not that I am come to destroy the law", Mt 5:17. Yea, they thought him to be a Samaritan, and to have a devil, and to cast out devils by Beelzebub, the prince of devils. The Mahometans, though they allow him to be a prophet, yet think that he is inferior to Mahomet their prophet. There are others that think well of Christ, admire the loveliness of his person, and the fulness of his grace, but are afraid Christ does not think well of them: they think well of the suitableness there is in Christ, of his righteousness to justify, of his blood to cleanse and pardon, and of the fulness of his grace to supply all wants, but think these are not for them: they often revolve in their minds his ability to save, and firmly believe it, but question his willingness to save them: they often think of Christ, what he is to others, but cannot think of him for themselves; only believers in Christ have a good thought of him, to their own joy and comfort: faith is a good thought of Christ; to them that believe, he is precious; and such, through believing in him, are filled with joy unspeakable, and full of glory; such think often, and well, of the dignity of Christ's person, of the excellency and usefulness of his offices, of the virtue of his blood, righteousness, and sacrifice, and of the sufficiency of his grace for them: they think well of what he did for them in eternity, as their surety, in the council and covenant of peace; and of what he has done for them in time, by suffering and dying for them in their room and stead; and of what he is now doing for them in heaven, as their advocate and intercessor.
John Wesley
22:42 Lk 20:41.
22:4322:43: Ասէ ցնոսա Յիսուս. Իսկ զիա՞րդ Դաւիթ Հոգւովն՝ կոչէ զնա Տէր, եւ ասէ.
43 Յիսուս նրանց ասաց. «Իսկ Դաւիթն ինչպէ՞ս նրան Սուրբ Հոգով կոչում է Տէր եւ ասում է
43 Ըսին իրեն. «Դաւիթին»։
Ասէ ցնոսա Յիսուս. Իսկ զիա՞րդ Դաւիթ Հոգւովն կոչէ զնա Տէր, եւ ասէ:

22:43: Ասէ ցնոսա Յիսուս. Իսկ զիա՞րդ Դաւիթ Հոգւովն՝ կոչէ զնա Տէր, եւ ասէ.
43 Յիսուս նրանց ասաց. «Իսկ Դաւիթն ինչպէ՞ս նրան Սուրբ Հոգով կոչում է Տէր եւ ասում է
43 Ըսին իրեն. «Դաւիթին»։
zohrab-1805▾ eastern-1994▾ western am▾
22:4343: Говорит им: как же Давид, по вдохновению, называет Его Господом, когда говорит:
22:43  λέγει αὐτοῖς, πῶς οὗν δαυὶδ ἐν πνεύματι καλεῖ αὐτὸν κύριον λέγων,
22:43. λέγει (It-fortheth) αὐτοῖς (unto-them,"Πῶς (Unto-whither) οὖν (accordingly) Δαυεὶδ (a-Daueid) ἐν (in) πνεύματι (unto-a-currenting-to) καλεῖ (it-calleth-unto) αὐτὸν (to-it) κύριον (to-Authority-belonged,"λέγων (forthing,"
22:43. ait illis quomodo ergo David in spiritu vocat eum Dominum dicensHe saith to them: How then doth David in spirit call him Lord, saying:
43. He saith unto them, How then doth David in the Spirit call him Lord, saying,
22:43. He said to them: “Then how can David, in the Spirit, call him Lord, saying:
22:43. He saith unto them, How then doth David in spirit call him Lord, saying,
He saith unto them, How then doth David in spirit call him Lord, saying:

43: Говорит им: как же Давид, по вдохновению, называет Его Господом, когда говорит:
22:43  λέγει αὐτοῖς, πῶς οὗν δαυὶδ ἐν πνεύματι καλεῖ αὐτὸν κύριον λέγων,
22:43. ait illis quomodo ergo David in spiritu vocat eum Dominum dicens
He saith to them: How then doth David in spirit call him Lord, saying:
22:43. He said to them: “Then how can David, in the Spirit, call him Lord, saying:
22:43. He saith unto them, How then doth David in spirit call him Lord, saying,
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
43 и 44. (Мк XII:36; Лк XX:42). Ссылка на Пс CIX:1. В иудейских писаниях этот псалом весь прилагался к Мессии и считался мессианским. Христос не опровергает правильного (в ст. 42) ответа фарисеев, которые назвали Христа Сыном Давидовым, и не считает ответа недостаточным, а напротив, подтверждает его, задавая Свой вопрос в видах его истолкования. Толкование псалма в том смысле, что он во время Христа будто бы был сравнительно недавним произведением, было совершенно неизвестно ни саддукеям, ни фарисеям (Эдершейм). В еврейской Библии псалом надписывается: «ледавид мизмор» (псалом Давида), в греческом LXX так же (yalmoV tw Dabid).
Adam Clarke: Commentary on the Bible - 1831
22:43: How then doth David in spirit (or by the Spirit - by the inspiration of the Spirit of God) call him Lord? saying,
Albert Barnes: Notes on the Bible - 1834
22:43
How then ... - How is this doctrine that he is "descended" from David consistent with what David says when he calls him "lord?" How can your opinion be reconciled with that? That declaration of David is recorded in Psa 110:1. A "lord" or master is a superior. The word here does not necessarily imply divinity, but only superiority. David calls him his superior, his lord, his master, his lawgiver, and expresses his willingness to obey him. If the Messiah was to be merely a descendant of David, as other men descended from parents if he was to have a human nature only if he did not exist when David wrote - with what propriety could he, then, call him his lord?
In spirit - By the inspiration of the Holy Spirit. As a prophet, Act 2:30; Act 1:16; Sa2 23:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:43: in the spirit, Sa2 23:2; Mar 12:36; Luk 2:26, Luk 2:27; Act 1:16, Act 2:30, Act 2:31; Heb 3:7; Pe2 1:21; Rev 4:2
John Gill
22:43 He saith unto them,.... Not denying it to be a truth they affirmed; but rather granting and allowing it: he argues upon it, though he tacitly refuses their sense and meaning of the phrase, thus,
how then doth David in spirit call him Lord? that is, if he is a mere man, if he is only the son of David, according to the flesh, if he has no other, or higher descent than from him, how comes it to pass, that David, under the inspiration of the Spirit of God, by which he wrote his book of Psalms, see 2Kings 23:1 where the passage, after cited, stands, to call him Lord; which supposes him to be more than barely his son, and to be a greater person than himself, one superior in nature and dignity to him? for the phrase "in spirit", is not to be connected with the word Lord; as if the design of it was to show, that the Messiah was Lord, or God, in spirit, or with respect to his divine nature, but, with the word "call", expressing the influence of the Spirit of God, under which David wrote; otherwise the Pharisees would have had a direction how to have answered the question, which much puzzled them:
saying, as in Ps 110:1.
John Wesley
22:43 How doth David then by the Spirit - By inspiration, call him Lord? If he be merely the son (or descendant) of David? If he be, as you suppose, a mere man, the son of a man?
22:4422:44: Ասաց Տէր ցՏէր իմ. Նի՛ստ ընդ աջմէ իմմէ, մինչեւ եդից զթշնամիս քո պատուանդա՛ն ոտից քոց[423]։ [423] Ոմանք. Ասաց Տէրն ցՏէր իմ։
44 «Տէրն իմ տիրոջն ասաց՝ նստի՛ր իմ աջ կողմում, մինչեւ որ քո թշնամիներին դնեմ քո ոտքերի տակ իբրեւ պատուանդան»
43 Ըսաւ անոնց Յիսուս. «Հապա ի՞նչպէս Դաւիթ Հոգիով զանիկա Տէր կը կոչէ ու կ’ըսէ.
Ասաց Տէր ցՏէր իմ. Նիստ ընդ աջմէ իմմէ մինչեւ եդից զթշնամիս քո պատուանդան ոտից քոց:

22:44: Ասաց Տէր ցՏէր իմ. Նի՛ստ ընդ աջմէ իմմէ, մինչեւ եդից զթշնամիս քո պատուանդա՛ն ոտից քոց[423]։
[423] Ոմանք. Ասաց Տէրն ցՏէր իմ։
44 «Տէրն իմ տիրոջն ասաց՝ նստի՛ր իմ աջ կողմում, մինչեւ որ քո թշնամիներին դնեմ քո ոտքերի տակ իբրեւ պատուանդան»
43 Ըսաւ անոնց Յիսուս. «Հապա ի՞նչպէս Դաւիթ Հոգիով զանիկա Տէր կը կոչէ ու կ’ըսէ.
zohrab-1805▾ eastern-1994▾ western am▾
22:4444: сказал Господь Господу моему: седи одесную Меня, доколе положу врагов Твоих в подножие ног Твоих?
22:44  εἶπεν κύριος τῶ κυρίῳ μου, κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου;
22:44. Εἶπεν ( It-had-said ," Κύριος ( Authority-belonged ," τῷ ( unto-the-one ) κυρίῳ ( unto-Authority-belonged ) μου ( of-me ," Κάθου ( Thou-should-sit-down ) ἐκ ( out ) δεξιῶν ( of-right-belonged ) μου ( of-me ) ἕως ( unto-if-which ) ἂν ( ever ) θῶ ( I-might-have-had-placed ) τοὺς ( to-the-ones ) ἐχθρούς ( to-en-emnitied ) σου ( of-thee ) ὑποκάτω ( under-down-unto-which ) τῶν ( of-the-ones ) ποδῶν ( of-feet ) σου ; ( of-thee ?"
22:44. dixit Dominus Domino meo sede a dextris meis donec ponam inimicos tuos scabillum pedum tuorumThe Lord said to my Lord: Sit on my right hand, until I make thy enemies thy footstool?
44. The Lord said unto my Lord, Sit thou on my right hand, Till I put thine enemies underneath thy feet?
22:44. ‘The Lord said to my Lord: Sit at my right hand, until I make your enemies your footstool?’
22:44. The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?
The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool:

44: сказал Господь Господу моему: седи одесную Меня, доколе положу врагов Твоих в подножие ног Твоих?
22:44  εἶπεν κύριος τῶ κυρίῳ μου, κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου;
22:44. dixit Dominus Domino meo sede a dextris meis donec ponam inimicos tuos scabillum pedum tuorum
The Lord said to my Lord: Sit on my right hand, until I make thy enemies thy footstool?
22:44. ‘The Lord said to my Lord: Sit at my right hand, until I make your enemies your footstool?’
22:44. The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?
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Adam Clarke: Commentary on the Bible - 1831
22:44: The Lord (יהוה Yeve or Jehovah) said unto my Lord, אדניע Adni or Adonai, my prop, stay, master, support), Sit thou on my right hand - Take the place of the greatest eminence and authority. Till I make thine enemies thy footstool - till I subdue both Jews and Gentiles under thee, and cause them to acknowledge thee as their sovereign and Lord. This quotation is taken from Psa 110:1; and, from it, these two points are clear:
1. That David wrote it by the inspiration of God; and
2. That it is a prophetic declaration of the Messiah.
Albert Barnes: Notes on the Bible - 1834
22:44
The Lord said ... - This is the language of David.
"Yahweh said to "my" lord "the Messiah" - sit thou," etc. This was a prediction respecting the exaltation of Christ. To be raised to the right hand of a king was significant of favor, trust, and power. See the notes at Mat 20:21. This was done respecting Christ, Mar 16:19; Act 7:55; Rom 8:34; Eph 1:20; Heb 1:3; Heb 8:1; Heb 10:12. "Thine enemies thy footstool." A footstool is that which is under the feet when we are sitting implying that we have it under subjection, or at our control. So, Christ shall put all enemies under his feet - all his spiritual foes - all that rise up against him, Psa 2:9, Psa 2:12; Heb 10:13; Co1 15:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:44: The Lord: This passage is expressly referred to the Messiah by several of the Jews. Rabbi Joden says, "In the world to come, the Holy Blessed God shall cause the king Messiah to sit at his right hand, as it is written, The Lord said to my Lord," etc. So Rabbi Moses Hadarson; and Saadias Gaon says, "This is Messiah our righteousness, as it is written, The Lord said to my Lord," etc. Psa 110:1; Act 2:34, Act 2:35; Co1 15:25; Heb 1:3, Heb 1:13, Heb 10:12, Heb 10:13, Heb 12:2
my Lord: Joh 20:28; Co1 1:2; Phi 3:8
till: Gen 3:15; Psa 2:8, Psa 2:9, Psa 21:9; Isa 63:1-6; Luk 19:27; Rev 19:19-21; Rev 20:1-3, Rev 20:11-15
John Gill
22:44 The Lord said unto my Lord,.... By the Lord that said, is meant "Jehovah" the Father, who said the following words at the time of Christ's ascension, and entrance into heaven, after he had finished the great work of man's salvation; prophetically delivered by the Psalmist, under the inspiration of the Spirit of God, being what was before purposed and promised: by "my Lord", the person spoken to, the Messiah is designed, who was David's "Adon", or Lord, by right both of creation and redemption: as God, he made him: and as the Messiah and Saviour, redeemed him; and on both accounts had a right to rule over him. The words said unto him are,
sit thou on my right hand; which is a figurative phrase, and expressive of the exaltation, dignity, power, and authority of the Messiah; and of an honour done to him, which was never granted to the angels, nor to any mere man:
till I make thine enemies thy footstool; till all the enemies of him, and his people, are subdued under him; carnal professors, as the Pharisees, and profane sinners, who neither of them would have him to rule over them; the world, the devil, antichrist, and all the powers of darkness, and the last enemy, death itself. That these words were spoken of the Messiah, and therefore pertinently cited, and properly applied to him, by Jesus, is evident from the silence of the Pharisees; for had it not been the generally received sense of the Jewish church, they would, at once, have objected it to him; which might, in some measure, have relieved them under that distress, into which they were brought by this passage proposed unto them: but by their silence they acknowledged, that the Psalm was wrote by David; that it was wrote by him under the inspiration of the Spirit of God; and that the Messiah was the subject of it. And the same is owned by some of their doctors, ancient, and modern,
"Says R. Joden, in the name of R. Chijah, in time to come the holy blessed God will cause the king Messiah to sit at his right hand; as it is said, "the Lord said unto my Lord", &c. (f).
And the same says, R. Berachiah, in the name of R. Levi, elsewhere (g). And, says, another of their writers (h),
"we do not find any man, or prophet, whose birth was prophesied of before the birth of his father and mother, but Messiah our righteousness; and of him it is intimated, "from the womb of the morning", &c. i.e. before the womb of her that bore thee was created, thy birth was prophesied of: and this these words respect, "before the sun, his name is Yinnon", Ps 72:17 i, e. before the creation of the sun, the name of our Messiah was strong and firm, and he shall sit at the right hand of God; and this is what is said, "sit at my right hand".
In some writings of the Jews, esteemed by them, very ancient (i), the "Adon" or Lord, to whom these words are spoken, is interpreted of Messiah ben Joseph, whom they make to sit at the right hand of Abraham; which, though a false interpretation of the words, carries in it some marks and traces of the ancient sense of them: yea, even some of the more modern Jews (k) have owned, that they belong to the Messiah, and apply them to him. Though others, observing what confusion their forefathers were thrown into by Jesus, and what improvement his followers have made of this sense of the words since, have quitted it, and introduced strange and foreign ones. Some (l) of them would have Abraham the patriarch to be the subject of this Psalm; and that it was composed either by Melchizedek or by Eliezer, the servant of Abraham; or by David, on account of the victory Abraham obtained over the four kings, in rescuing his kinsman Lot: but Melchizedek could not be the author of it, because he was a far greater person than Abraham; he blessed him, and took tithes of him, and therefore would not call him Lord. Eliezer might indeed, as being his servant; but then he could not assign to him a seat at the right hand of God, or say of him, that he had an everlasting priesthood, after the order of Melchizedek: and though the Psalm was composed by David, yet not on the above account, for the same reasons. Nor is David the subject of it, as others (m) have affirmed; for it cannot be thought that David would say this of himself, or call himself his Lord, which this sense of the words makes him to do: and whereas others of them say, that it was wrote by one of the singers concerning him; it may be replied, that the title declares the contrary: besides, David is not ascended into heaven, nor is he set down at the right hand of God, nor had he any thing to do with the priesthood, much less was he a priest after the order of Melchizedek, and that for ever: but all is true of the Messiah Jesus, of whose kingdom and priesthood, sufferings, and exaltation, conquest of his enemies, and success of his Gospel, this whole Psalm is a very plain and manifest prophecy.
(f) Midrash Tillira in Psal. xviii. 35. apud Galatin. de Cath. ver. arcan. l. 8. c. 24. (g) R. Moses Hadarsan in Gen. xviii. 1. apud ib. (h) R. Isaac Arama in Gen. xlvii. 6. spud ib. l. 3. c. 17. (i) Zohar in Num. fol. 99. 2. & Raya Mehimna, in ib. in Gen. fol. 37. 3. (k) R. Saadiah Gaon in Dan. vii. 13. Nachman. disp. cure Paulo. p. 36, 55. (l) Zohar in Gen. fol. 60. 3. Jarchi in Psal. cx. 1. Vet. Nizzachon, p. 179, 180. (m) Kimchi & Aben Ezra in Psal. cx. 1. R. Isaac Chizuk Emuna, par. 1. c. 40. p. 321.
John Wesley
22:44 The Lord said to my Lord - This his dominion, to which David himself was subject, shows both the heavenly majesty of the king, and the nature of his kingdom. Sit thou on my right hand - That is, remain in the highest authority and power. Ps 110:1.
22:4522:45: Իսկ եթէ Դաւիթ՝ զնա Տէր կոչէ, զիա՞րդ որդի նորա իցէ։
45 Իսկ եթէ Դաւիթը նրան Տէր է կոչում, ինչպէ՞ս նրա որդին կը լինի»
44 ‘Տէրը իմ Տէրոջս ըսաւ, Նստէ իմ աջ կողմս, մինչեւ քու թշնամիներդ ոտքերուդ պատուանդան ընեմ’։
Իսկ եթէ Դաւիթ զնա Տէր կոչէ, զիա՞րդ որդի նորա իցէ:

22:45: Իսկ եթէ Դաւիթ՝ զնա Տէր կոչէ, զիա՞րդ որդի նորա իցէ։
45 Իսկ եթէ Դաւիթը նրան Տէր է կոչում, ինչպէ՞ս նրա որդին կը լինի»
44 ‘Տէրը իմ Տէրոջս ըսաւ, Նստէ իմ աջ կողմս, մինչեւ քու թշնամիներդ ոտքերուդ պատուանդան ընեմ’։
zohrab-1805▾ eastern-1994▾ western am▾
22:4545: Итак, если Давид называет Его Господом, как же Он сын ему?
22:45  εἰ οὗν δαυὶδ καλεῖ αὐτὸν κύριον, πῶς υἱὸς αὐτοῦ ἐστιν;
22:45. εἰ (If) οὖν (accordingly) Δαυεὶδ (a-Daueid) καλεῖ (it-calleth-unto) αὐτὸν (to-it) κύριον, (to-Authority-belonged,"πῶς (unto-whither) υἱὸς (a-son) αὐτοῦ (of-it) ἐστίν; (it-be?"
22:45. si ergo David vocat eum Dominum quomodo filius eius estIf David then call him Lord, how is he his son?
45. If David then calleth him Lord, how is he his son?
22:45. So then, if David calls him Lord, how can he be his son?”
22:45. If David then call him Lord, how is he his son?
If David then call him Lord, how is he his son:

45: Итак, если Давид называет Его Господом, как же Он сын ему?
22:45  εἰ οὗν δαυὶδ καλεῖ αὐτὸν κύριον, πῶς υἱὸς αὐτοῦ ἐστιν;
22:45. si ergo David vocat eum Dominum quomodo filius eius est
If David then call him Lord, how is he his son?
22:45. So then, if David calls him Lord, how can he be his son?”
22:45. If David then call him Lord, how is he his son?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
45 (Мк XII:37; Лк XX:44). Некоторые думали, что Христос опровергает здесь мнение фарисеев, утверждавших, что Мессия есть Сын Давидов. Но весь контекст против такого толкования. Вероятнее предполагать, что вопрос Христа был вызван распространяемыми со стороны Его врагов слухами о том, что Он не Сын Давидов и, следовательно, не Мессия, каким признавали Его ученики и народ. Если так, то вопрос Христа становится понятен. Если Он не Сын Давидов и не Мессия, то о ком же говорит Давид, называя сына своего Господом? «Истинный ответ не приходил им на ум. Он мог бы состоять в следующем. Мессия есть Сын Давидов по своему человеческому происхождению; но как Сын Божий, происходящий предвечно от Отца, Он возвышен и над Давидом, и над всем человечеством, и потому Давид называл Его своим Господом правильно. Но такое двоякое отношение Мессии к великому еврейскому царю и вместе с тем истинная оценка достоинства и служения Мессии не были известны в богословии раввинов».
Adam Clarke: Commentary on the Bible - 1831
22:45: How is he his son? - As the Jews did not attempt to deny the conclusion of our Lord's question, which was, the Messiah is not only the son of David according to the flesh, but he is the Lord of David according to his Divine nature, then it is evident they could not. Indeed, there was no other way of invalidating the argument, but by denying that the prophecy in question related to Christ: but it seems the prophecy was so fully and so generally understood to belong to the Messiah that they did not attempt to do this; for it is immediately added, No man was able to answer him a word - they were completely nonplussed and confounded.
Albert Barnes: Notes on the Bible - 1834
22:45
If David ... - If he was then David's lord if he was his superior - if he had an existence at that time how could he be descended from him? They could not answer him.
Nor is there any way of answering the question but by the admission that the Messiah was divine as well as human; that he had an existence at the time of David, and was his lord and master, his God I and king, and that as man he was descended from him.
Remarks On Matthew 22
1. Multitudes of people, who are invited to be saved, reject the gospel and perish in their sins, Mat 22:3.
2. If they perish, they only will be to blame. The offer was freely made, the salvation was provided, and the only reason why they were not saved was that they would not come, Mat 22:3.
3. Attention to the affairs of this life, the love of the world, will shut many out of the kingdom of heaven, Mat 22:5. Some attention to those things is necessary; but such a devotion to these things as to lead to the loss of the soul never can be right.
4. It is treating God ungratefully to reject his gospel, Mat 22:3-5. He has sent his Son to die for us; he has entreated us to be saved; he has followed us with mercies; and to reject all these, and refuse to be saved, is to treat him with contempt, as well as to overwhelm ourselves in condemnation. "Man has no right to be damned." He is under the most solemn obligations to be "saved;" and after what God has done for us, deep and dreadful woe will await us if we are so foolish and wicked as to be lost.
5. Many of the poor and needy will be saved, while the haughty and rich will perish foRev_er, Mat 22:9-10.
6. Let those who make a profession of religion look often to the great day when Christ will search them, Mat 22:11. There is a day coming that will try us. His eye will be upon us. He will read our hearts, and see whether we are clothed in his righteousness, or only the filthy rags of our own.
7. A profession of religion will not save us, Mat 22:11-13. It is foolish to deceive ourselves. Nothing but genuine piety, true faith in Jesus, and a holy life, will save us. God asks not profession merely, but the heart. He asks not mockery, but sincerity; not pretension, but reality.
8. The hypocrite must perish, Mat 22:13. It is right that he should perish. He knew his Master's will and would not do it. He must perish with an awful condemnation. No man sins amid so much light, none with so high a hand. No sin is so awful as to attempt to deceive God, and to palm pretensions on him for reality.
9. Pretended friends are sometimes more dangerous than avowed enemies, Mat 22:16. Pretended friendship is often for the purpose of decoying us into evil. It throws us off our guard, and we are more easily taken.
10. The truth is often admitted by wicked people from mere hypocrisy, Mat 22:16. It is only for the purpose of deceiving others and leading them into sin.
11. Wicked people can decide correctly on the character of a public preacher, Mat 22:16. They often admit his claim in words, but for an evil purpose.
12. It may be right for us sometimes to attend to artful and captious questions, Mat 22:18. It may afford opportunity to do good; to confound the wicked and to inculcate truth.
13. No cunning can overreach God, Mat 22:18. He knows the heart, and he perceives the wickedness of all who attempt to deceive him.
14. It is right, and it is our duty to obey the law of the land, when it does not contravene the law of God, Mat 22:21. "Conscientious Christians make the best citizens." Compare the notes at Rom 13:1-7.
15. We should give honor to civil rulers, Mat 22:21, We should pay respect to the office, whatever may be the character of the ruler. We should speak well of it, not abuse it; yield proper obedience to its requirements, and not rebel against it. Men may be wicked who hold an office, but the office is ordained by God Rom 13:1-2; and for the sake of the office we must be patient, meek, submissive, and obedient, Mat 23:3.
16. Yet we are to obey civil rulers no further than their commands are consistent with the law of God, Mat 22:21. God is to be obeyed rather than man; and when a civil ruler commands a thing contrary to the laws of the Bible and the dictates of our consciences, we may, we must resist it, Act 5:29.
17. The objections of people to the doctrines of the Bible are often founded on ignorance of what those doctrines are, and distrust of the power of God, Mat 22:29. People often set up a notion which they call a doctrine of the Bible, and then fight a shadow, and think they have confuted the truth of God, while that truth was, in fact, untouched. It is a totally different thing from what they supposed.
18. When people attack a doctrine they should be certain that they under stand it, Mat 22:29. The Sadducees did not understand the true doctrine of the resurrection. The inquiry which they should have made was whether they had correct views of it. This is the inquiry which people ought always first to make when they approach a doctrine of the Bible.
19. We learn the glory and happiness of the state after the resurrection, Mat 22:30 (Luke). We shall be in some respects equal to the angels. Like them we shall be free from sin, suffering, and death. Like them we shall be complete in knowledge and felicity. Like them we shall be secure of eternal joy. Happy are those - the good of all the earth who shall have part in that resurrection of the just!
20. The dead shall be raised, Mat 22:31-32. There is a state of happiness hereafter. This the gospel has Rev_ealed; and it is the most consoling and cheering truth that has ever beamed upon the heart of man.
21. Our pious friends that have died are now happy, Mat 22:31-32. They are with God. God is still their God. A father, or mother, or sister, or friend that may have left us is there in perfect felicity. We should rejoice at that, nor should we wish them hack to the poor comforts and the many sufferings of this world.
22. It is our duty to love God with all the heart. Mat 22:37. No half, formal, cold, and selfish affection comes up to the requirement. It must be full, entire, absolute. It must be pleasure in all his attributes - his justice, his power, his purposes, as well as his mercy and his goodness. God is to be loved just as he is. If man is not pleased with his whole character he is not pleased with him at all.
23. God is worthy of love. He is perfect. He should be loved early in life. Children should love him more than they do father, or mother, or friends. Their first affections should he fixed on God, and fixed on him supremely, until they die.
24. We must love our neighbor, Mat 22:39. We must do to all as we would have them do to us. This is the law and the prophets: this is the way of justice, of peace, of kindness, of charity, of benevolence. If all men obeyed these laws, the earth would be a paradise, and man would taste the bliss of heaven here below.
25. We may ask here of each one, What think you of Christ? Mat 22:42. What do you think of the necessity of a Saviour? What do you think of his nature? Is he God as well as man, or do you regard him only as a man? What do you think of his character? Do you see him to be lovely and pure, and is he such as to draw forth the warm affections of your heart? What do you think of salvation by him? Do you depend on him, and trust in him, and expect heaven only on the ground of his merits? Or, do you reject and despise him, and would you have joined in putting him to death? Nothing, more certainly tests the character, and shows what the feelings are, than the views which we entertain of Christ. Here error is fatal error; but he who has just views of the Redeemer, and right feelings toward him, is sure of salvation.
26. We have in this chapter an illustrious specimen of the wisdom of Jesus. He successfully met the snares of his mighty and crafty foes, and with infinite ease confounded them. No art of man could confound him. Never was wisdom more clear, never more triumphant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:45: how: Joh 8:58; Rom 1:3, Rom 1:4, Rom 9:5; Phi 2:6-8; Ti1 3:16; Heb 2:14; Rev 22:16
John Gill
22:45 If David then call him Lord,.... That is, the Messiah, which is taken for granted, nor could the Pharisees deny it,
how is he his son? The question is to be answered upon true and just notions of the Messiah, but unanswerable upon the principles of the Pharisees; who expected the Messiah only as a mere man, that should be of the seed of David, and so his son; and should sit upon his throne, and be a prosperous and victorious prince, and deliver them out of the hands of their temporal enemies: they were able to make answer to the question, separately considered, as that he should be of the lineage and house of David; should lineally descend from him, be of his family, one of his offspring and posterity, and so be properly and naturally his son; but how he could be so, consistent with his being David's Lord, puzzled them. Had they understood and owned the proper divinity of the Messiah, they might have answered, that as he was God, he was David's Lord, his maker, and his king; and, as man, was David's son, and so both his root and offspring; and this our Lord meant to bring them to a confession of, or put them to confusion and silence, which was the consequence.
22:4622:46: Եւ ո՛չ ոք կարէր տալ նմա պատասխանի բան մի. եւ ո՛չ իշխէր ոք յայնմ օրէ հարցանել զնա եւ ոչինչ։
46 Եւ ոչ ոք նրան մի բառ պատասխան չկարողացաւ տալ: Եւ այդ օրուանից ոչ ոք չէր համարձակւում նրան մի որեւէ բան հարցնել:
45 Ուրեմն եթէ Դաւիթ զանիկա Տէր կը կոչէ, ի՞նչպէս անիկա անոր որդին կ’ըլլայ»։
Եւ ոչ ոք կարէր տալ նմա պատասխանի բան մի, եւ ոչ իշխէր ոք յայնմ օրէ հարցանել զնա եւ ոչինչ:

22:46: Եւ ո՛չ ոք կարէր տալ նմա պատասխանի բան մի. եւ ո՛չ իշխէր ոք յայնմ օրէ հարցանել զնա եւ ոչինչ։
46 Եւ ոչ ոք նրան մի բառ պատասխան չկարողացաւ տալ: Եւ այդ օրուանից ոչ ոք չէր համարձակւում նրան մի որեւէ բան հարցնել:
45 Ուրեմն եթէ Դաւիթ զանիկա Տէր կը կոչէ, ի՞նչպէս անիկա անոր որդին կ’ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:4646: И никто не мог отвечать Ему ни слова; и с того дня никто уже не смел спрашивать Его.
22:46  καὶ οὐδεὶς ἐδύνατο ἀποκριθῆναι αὐτῶ λόγον, οὐδὲ ἐτόλμησέν τις ἀπ᾽ ἐκείνης τῆς ἡμέρας ἐπερωτῆσαι αὐτὸν οὐκέτι.
22:46. καὶ (And) οὐδεὶς (not-moreover-one) ἐδύνατο ( it-was-abling ) ἀποκριθῆναι (to-have-been-separated-off) αὐτῷ (unto-it) λόγον, (to-a-forthee,"οὐδὲ (not-moreover) ἐτόλμησέν (it-ventured-unto,"τις (a-one,"ἀπ' (off) ἐκείνης (of-the-one-thither) τῆς (of-the-one) ἡμέρας (of-a-day) ἐπερωτῆσαι (to-have-upon-entreated-unto) αὐτὸν (to-it) οὐκέτι. (not-if-to-a-one)
22:46. et nemo poterat respondere ei verbum neque ausus fuit quisquam ex illa die eum amplius interrogareAnd no man was able to answer him a word: neither durst any man from that day forth ask him any more questions.
46. And no one was able to answer him a word, neither durst any man from that day forth ask him any more questions.
22:46. And no one was able to respond to him a word. And neither did anyone dare, from that day forward, to question him.
22:46. And no man was able to answer him a word, neither durst any [man] from that day forth ask him any more [questions].
And no man was able to answer him a word, neither durst any [man] from that day forth ask him any more:

46: И никто не мог отвечать Ему ни слова; и с того дня никто уже не смел спрашивать Его.
22:46  καὶ οὐδεὶς ἐδύνατο ἀποκριθῆναι αὐτῶ λόγον, οὐδὲ ἐτόλμησέν τις ἀπ᾽ ἐκείνης τῆς ἡμέρας ἐπερωτῆσαι αὐτὸν οὐκέτι.
22:46. et nemo poterat respondere ei verbum neque ausus fuit quisquam ex illa die eum amplius interrogare
And no man was able to answer him a word: neither durst any man from that day forth ask him any more questions.
22:46. And no one was able to respond to him a word. And neither did anyone dare, from that day forward, to question him.
22:46. And no man was able to answer him a word, neither durst any [man] from that day forth ask him any more [questions].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
46 (Мк XII:34; Лк XX:40). Указывается вообще на силу ответов Христа. В дальнейшей истории мы действительно видим, что враги Его не предлагают Ему никаких вопросов с целью искусить Его.
Adam Clarke: Commentary on the Bible - 1831
22:46: Neither durst any - ask him any more questions - "Thus," says Dr. Wotton, "our Lord put the four great sects of the Jews to silence, in one day, successively. The Herodians and Pharisees wanted to know whether they might lawfully pay tribute to Caesar or not. The Sadducees were inquisitive to know whose wife the woman should be of the seven brethren, in the resurrection, who had her to wife. Then comes the scribe, (or karaite), who owned no authority beyond or besides the written law, and asked which was the great commandment in the law. This lawyer deserves to be mentioned here, because he not only acquiesced in, but commended, what our Lord had said in answer to his question." Wotton's Miscellaneous Discourses, vol. i. p. 78.
The Pharisees and Herodians were defeated, Mat 22:15-22. The Sadducees were confounded, Mat 22:29-33. The lawyers or karaites nonplussed, Mat 22:37-40. And the Pharisees, etc., finally routed, Mat 22:41-46. Thus did the wisdom of God triumph over the cunning of men.
From this time, we do not find that our Lord was any more troubled with their captious questions: their whole stock, it appears, was expended, and now they coolly deliberate on the most effectual way to get him murdered. He that resists the truth of God is capable of effecting the worst purpose of Satan.
The very important subjects of this chapter have been so amply discussed in the notes, and applied so particularly to their spiritual uses, that it does not appear necessary to add any thing by way of practical improvement. The explanation of the great command of the law is particularly recommended to the reader's notice. See on Mat 22:36-40 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:46: no: Mat 21:27; Job 32:15, Job 32:16; Isa 50:2-9; Luk 13:17, Luk 14:6; Joh 8:7-9; Act 4:14
neither: Mar 12:34; Luk 20:40
John Gill
22:46 And no man was able to answer him a word,.... They saw the dilemma they were reduced to, either to acknowledge the deity of the Messiah, or confess their ignorance; and neither of them they cared to do, and therefore judged it to be the wisest part to be silent.
Neither durst any man from that day forth ask him any more questions: neither Pharisees nor Sadducees, for the same is observed by Lk 20:40 of the Sadducees particularly, and was true of all sorts, and every sect, of men among them: and thus our Lord was freed from a cavilling, captious, and troublesome generation of men, from this time forward, to the time of his sufferings, which was not very long after; for this was the third day before the passover, as appears from Mt 26:1.
John Wesley
22:46 Neither durst any question him any more - Not by way of ensnaring or tempting him.