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Adam Clarke: Commentary on the Bible - 1831
Christ begins his sermon on the mount, Mat 5:1, Mat 5:2. The beatitudes, Mat 5:3-12. The disciples the salt of the earth, and light of the world, Mat 5:13-16. Christ is not come to destroy, but confirm and fulfill, the Law and the Prophets, Mat 5:17-19. Of the righteousness of the scribes and Pharisees, Mat 5:20. Interpretation of the precepts relative to murder, anger, and injurious speaking, Mat 5:21, Mat 5:22. Of reconciliation, Mat 5:23-26. Of impure acts and propensities, and the necessity of mortification, Mat 5:27-30. Of divorce, Mat 5:31, Mat 5:32. Of oaths and profane swearing, Mat 5:33-37. Of bearing injuries and persecution, Mat 5:38-41. Of borrowing and lending, Mat 5:42. Of love and hatred, Mat 5:43-46. Of civil respect, Mat 5:47. Christ's disciples must resemble their heavenly Father, Mat 5:48.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mat 5:1, Christ's sermon on the mount; Mat 5:3, Who are blessed; Mat 5:13, the salt of the earth; Mat 5:14, the light of the world; Mat 5:17, He came to fulfil the law; Mat 5:21, What it is to kill; Mat 5:27, to commit adultery; Mat 5:33, to swear; Mat 5:38, He exhorts to suffer wrong, Mat 5:43. to love our enemies; Mat 5:48, and to labour after perfection.
5:15:1: Եւ տեսեալ զժողովուրդսն՝ ե՛լ ՚ի լեառն. եւ իբրեւ նստա՛ւ անդ՝ մատեան առ նա աշակերտքն նորա[67]. [67] Ոմանք. Ել ՚ի լեառնն... աշակերտք նորա։
1 Եւ տեսնելով ժողովրդի բազմութիւնը՝ բարձրացաւ լերան վրայ: Եւ երբ այնտեղ նստեց, նրա մօտ եկան իր աշակերտները
5 Տեսնելով ժողովուրդը՝ լեռը ելաւ։ Երբ նստաւ հոն, իր աշակերտները քովը գացին.
Եւ տեսեալ զժողովուրդսն` ել ի լեառն. եւ իբրեւ նստաւ անդ, մատեան առ նա աշակերտք նորա:

5:1: Եւ տեսեալ զժողովուրդսն՝ ե՛լ ՚ի լեառն. եւ իբրեւ նստա՛ւ անդ՝ մատեան առ նա աշակերտքն նորա[67].
[67] Ոմանք. Ել ՚ի լեառնն... աշակերտք նորա։
1 Եւ տեսնելով ժողովրդի բազմութիւնը՝ բարձրացաւ լերան վրայ: Եւ երբ այնտեղ նստեց, նրա մօտ եկան իր աշակերտները
5 Տեսնելով ժողովուրդը՝ լեռը ելաւ։ Երբ նստաւ հոն, իր աշակերտները քովը գացին.
zohrab-1805▾ eastern-1994▾ western am▾
5:11: Увидев народ, Он взошел на гору; и, когда сел, приступили к Нему ученики Его.
5:1  ἰδὼν δὲ τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος· καὶ καθίσαντος αὐτοῦ προσῆλθαν αὐτῶ οἱ μαθηταὶ αὐτοῦ·
5:1. Ἰδὼν (Having-had-seen) δὲ (moreover) τοὺς (to-the-ones) ὄχλους (to-crowds) ἀνέβη (it-had-stepped-up) εἰς (into) τὸ (to-the-one) ὄρος: (to-a-jut,"καὶ (and) καθίσαντος (of-having-sat-down-to) αὐτοῦ (of-it) προσῆλθαν (they-came-toward) [αὐτῷ] "[unto-it],"οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ: (of-it,"
5:1. videns autem turbas ascendit in montem et cum sedisset accesserunt ad eum discipuli eiusAnd seeing the multitudes, he went up into a mountain, and when he was set down, his disciples came unto him.
1. And seeing the multitudes, he went up into the mountain: and when he had sat down, his disciples came unto him:
And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:

1: Увидев народ, Он взошел на гору; и, когда сел, приступили к Нему ученики Его.
5:1  ἰδὼν δὲ τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος· καὶ καθίσαντος αὐτοῦ προσῆλθαν αὐτῶ οἱ μαθηταὶ αὐτοῦ·
5:1. videns autem turbas ascendit in montem et cum sedisset accesserunt ad eum discipuli eius
And seeing the multitudes, he went up into a mountain, and when he was set down, his disciples came unto him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 (Мк III:13; Лк VI:12). Ко времени между событиями, изложенными Матфеем в конце предыдущей главы (ст. 23 и 24), и произнесением Спасителем нагорной проповеди относят, между прочим: исцеление расслабленного в Иерусалиме, о чем говорит только Иоанн (V:1-47), прохождение по засеянным полям, срывание учениками колосьев и обличения фарисеев (Мф XIII:1–8; Мк II:23–27; Лк VI:1–5); исцеление сухорукого (Мф XII:9–13; Мк III:1–5; Лк VI:6–11). Затем, после событий, изложенных кратко у Матфея IV:25, Мк III:7–8, Спаситель взошел на гору (Мф V:1); по показаниям Марка и Луки, за этим непосредственно следовало избрание 12-ти (Мк III:13–19; Лк VI:12–16), о котором Матфей рассказывает после. Уже из этого краткого перечня событий видно, что порядок, принятый Матфеем, совершенно несходен с порядком у других евангелистов, и это уже само по себе исключает вероятность каких-либо заимствований их друг у друга. — Увидев народ: по показанию Луки (VI:12–13) это было рано утром — после того, как Спаситель провел ночь в молитве. Член пред словом «народ» (touV oclouV — народы) показывает, что здесь евангелист говорит о том же народе, о котором сказал в IV:25, где слово «народ» поставлено без члена (ocloi polloi). Ocloi много раз употребляется, во всех четырех Евангелиях, Деян и Откр (в посланиях — нет) и, по-видимому, всегда для обозначения простонародья, народной толпы, сборища непривилегированных людей (лат. plebs, в отличие от populus) что особенно ясно из Ин VII:49, где фарисеи называют народ (ocloV) невеждою в законе и говорят, что он «проклят». В Откр VII:9 говорится о «людях» (ocloV poluV) «из всех племен, и колен, и народов, и языков», — т. е. о смешанном сборище всякого простонародья (ср. XVII:15). К Спасителю собрались все, кто только хотел, слышавшие о славе Его, которая теперь уже сильно распространилась. — Он взошел на гору: у Луки (VI:12) сначала говорится, согласно с Мф, что Он «взошел» на гору; но потом (VI:17), — что Он сошел с горы и стал на ровном месте. Это последнее обстоятельство у Матфея пропущено; но мы не видим тут разноречия между евангелистами. Матфей не говорит, что Иисус Христос, взойдя на гору, не сходил с нее, а только умалчивает об этом. Другими словами, у Матфея указывается только на одно обстоятельство, у Луки — на два. Из показаний евангелистов можно только заключить, что проповедь произнесена была в нагорных местностях Палестины, где, среди гор, были и ровные места. Слово «ровном», в соединении с topoV (topoV pedinoV), встречающееся в Новом Завете только у Луки (VI:17), хотя и может, конечно, означать «равнину», но не всегда, и в настоящем случае здесь говорится просто о каком-нибудь ровном месте (небольшом) среди гор. Что касается самого слова «гора» у Мф, то до настоящего времени все попытки определить ее местоположение можно считать тщетными. «Этой горы до сих пор не могла определить никакая география». (Вейс). Во время Иеронима некоторые думали, что здесь разумеется гора Елеонская. Но этого, говорит Иероним, ни в каком случае не могло быть, потому что в предшествующей и последующей речи указывается на Галилею. Сам Иероним предполагает, что это была гора Фавор, «или какая-нибудь другая высокая гора». По окончании речи Спаситель скоро пришел в Капернаум, и из этого, по словам Иеронима, также видно, что нагорная проповедь произнесена была в Галилее. Позднейшие католические экзегеты (напр., Корнелий Ляпид) на основании преданий «хорографов святой земли» высказываются очень самоуверенно, что эта гора называется «горою Христа», потому что на ней Христос имел обыкновение молиться и проповедовать. Она находится к западу от Капернаума мили на три, невдалеке от озера Галилейского и прилегает к городу Вифсаиде (?). Высота ее такова, что с нее можно видеть землю Завулонову, Неффалимову, Трахонитиду, Итурею, потом Сеир, Ермон и Ливан. Ценность показаний этих «хорографов святой земли» можно видеть из того, что их показания относятся ко времени не ранее 13 века и встречаются только у латинян, почему сами по себе и «не имеют никакого исторического значения». Мнение о том, что это была так называемая «гора блаженств» (совр. Курн или Карн Гаттин) следует считать только «правдоподобным», но отнюдь не вполне достоверным (из слов К. Ляпида неясно, разумеет ли он эту именно гору). Сами евангелисты не называют горы по имени, хотя и ставят слово «гора» с членом. Может быть, член означает только, что гора находилась на том месте, где Спаситель увидел народ. Мнение, что это была «известная гора», Мейер считает произвольным и не соответствующим аналогиям, XIV:23; XV:29. Взойдя на гору, Господь сел. По Августину, это обстоятельство относилось к «достоинству учителя» (ad dignitalem magistri). У евреев проповедники обычно проповедовали сидя. Сам Христос не всегда проповедовал сидя (см. Ин VII:37), а христианские проповедники проповедовали стоя только в исключительных случаях, когда произносили возвышенные, более пророческие, чем учительные, речи — Деян II:14; XIII:16. — Какой-нибудь камень, лежащий на поверхности, мог послужить простой и удобной кафедрой для Спасителя. Цан указывает, что Спаситель сел потому, что хотел произнести длинную речь. Приступили к Нему ученики Его: приступили (proshlqon) любимое слово Матфея, встречается у него 52 раза, 6 — у Марка, 10 — у Луки и только один раз (XII:21) у Иоанна. Выражение указывает не на то, что одни ученики приблизились, а что они только выделились из толпы и подошли к Спасителю ближе, чем другие. Разуметь здесь 12 учеников можно только на основании показания Луки (VI:13 и след.), из слов же Матфея этого прямо не видно, потому что он сказал раньше только о 4 учениках (IV:18), а призвание самого Матфея, по его показанию, было уже после нагорной проповеди (IX:9). Вопрос довольно удовлетворительно разрешается тем, что здесь следует, во всяком случае, разуметь вообще учеников Христа, которые успели примкнуть к Нему во время Его ранней деятельности в Галилее, но это не исключает возможности присутствия около Христа и 12-ти, в том числе и Матфея, если бы даже они не были еще призваны к ученичеству. Христос начал им, вслух всего народа (VII:28), говорить Свою проповедь. По словам Феофилакта и других, Он учил не только учеников, но и народ.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-2: We have here a general account of this sermon.

I. The Preacher was our Lord Jesus, the Prince of preachers, the great Prophet of his church, who came into the world, to be the Light of the world. The prophets and John had done virtuously in preaching, but Christ excelled them all. He is the eternal Wisdom, that lay in the bosom of the Father, before all worlds, and perfectly knew his will (John i. 18); and he is the eternal Word, by whom he has in these last days spoken to us. The many miraculous cures wrought by Christ in Galilee, which we read of in the close of the foregoing chapter, were intended to make way for this sermon, and to dispose people to receive instructions from one in whom there appeared so much of a divine power and goodness; and, probably, this sermon was the summary, or rehearsal, of what he had preached up and down in the synagogues of Galilee. His text was, Repent, for the kingdom of heaven is at hand. This is a sermon on the former part of that text, showing what it is to repent; it is to reform, both in judgment and practice; and here he tells us wherein, in answer to that question (Mal. iii. 7), Wherein shall we return? He afterward preached upon the latter part of the text, when, in divers parables, he showed what the kingdom of heaven is like, ch. xiii.

II. The place was a mountain in Galilee. As in other things, so in this, our Lord Jesus was but ill accommodated; he had no convenient place to preach in, any more than to lay his head on. While the scribes and Pharisees had Moses' chair to sit in, with all possible ease, honour, and state, and there corrupted the law; our Lord Jesus, the great Teacher of truth, is driven out to the desert, and finds no better a pulpit than a mountain can afford; and not one of the holy mountains neither, not one of the mountains of Zion, but a common mountain; by which Christ would intimate that there is no such distinguishing holiness of places now, under the gospel, as there was under the law; but that it is the will of God that men should pray and preach every where, any where, provided it be decent and convenient. Christ preached this sermon, which was an exposition of the law, upon a mountain, because upon a mountain the law was given; and this was also a solemn promulgation of the Christian law. But observe the difference: when the law was given, the Lord came down upon the mountain; now the Lord went up: then, he spoke in thunder and lightning; now, in a still small voice: then the people were ordered to keep their distance; now they are invited to draw near: a blessed change! If God's grace and goodness are (as they certainly are) his glory, then the glory of the gospel is the glory that excels, for grace and truth came by Jesus Christ, 2 Cor. iii. 7; Heb. xii. 18, &c. It was foretold of Zebulun and Issachar, two of the tribes of Galilee (Deut. xxxiii. 19), that they shall call the people to the mountain; to this mountain we are called, to learn to offer the sacrifices of righteousness. Now was this the mountain of the Lord, where he taught us his ways, Isa. ii. 2, 3; Mic. iv. 1, 2.

III. The auditors were his disciples, who came unto him; came at his call, as appears by comparing Mark iii. 13, Luke vi. 13. To them he directed his speech, because they followed him for love and learning, while others attended him only for cures. He taught them, because they were willing to be taught (the meek will he teach his way); because they would understand what he taught, which to others was foolishness; and because they were to teach others; and it was therefore requisite that they should have a clear and distinct knowledge of these things themselves. The duties prescribed in this sermon were to be conscientiously performed by all those that would enter into that kingdom of heaven which they were sent to set up, with hope to have the benefit of it. But though this discourse was directed to the disciples, it was in the hearing of the multitude; for it is said (ch. vii. 28), The people were astonished. No bounds were set about this mountain, to keep the people off, as were about mount Sinai (Exod. xix. 12); for, through Christ, we have access to God, not only to speak to him, but to hear from him. Nay, he had an eye to the multitude, in preaching this sermon. When the fame of his miracles had brought a vast crowd together, he took the opportunity of so great a confluence of people, to instruct them. Note, It is an encouragement to a faithful minister to cast the net of the gospel where there are a great many fishes, in hope that some will be caught. The sight of a multitude puts life into a preacher, which yet must arise from a desire of their profit, not his own praise.

IV. The solemnity of his sermon is intimated in that word, when he was set. Christ preached many times occasionally, and by interlocutory discourses; but this was a set sermon, kathisantos autou, when he had placed himself so as to be best heard. He sat down as a Judge or Lawgiver. It intimates with what sedateness and composure of mind the things of God should be spoken and heard. He sat, that the scriptures might be fulfilled (Mal. iii. 3), He shall sit as a refiner, to purge away the dross, the corrupt doctrines of the sons of Levi. He sat as in the throne, judging right (Ps. ix. 4); for the word he spoke shall judge us. That phrase, He opened his mouth, is only a Hebrew periphrasis of speaking, as Job iii. 1. Yet some think it intimates the solemnity of this discourse; the congregation being large, he raised his voice, and spoke louder than usual. He had spoken long by his servants the prophets, and opened their mouths (Ezek. iii. 27; xxiv. 27; xxxiii. 22); but now he opened his own, and spoke with freedom, as one having authority. One of the ancients has this remark upon it; Christ taught much without opening his mouth. that is, by his holy and exemplary life; nay, he taught, when, being led as a lamb to the slaughter, he opened not his mouth, but now he opened his mouth, and taught, that the scriptures might be fulfilled, Prov. viii. 1, 2, 6. Doth not wisdom cry--cry on the top of high places? And the opening of her lips shall be right things. He taught them, according to the promise (Isa. liv. 13), All thy children shall be taught of the Lord; for this purpose he had the tongue of the learned (Isa. l. 4), and the Spirit of the Lord, Isa. lxi. 1. He taught them, what was the evil they should abhor, and what was the good they should abide and abound in; for Christianity is not a matter of speculation, but is designed to regulate the temper of our minds and the tenour of our conversations; gospel-time is a time of reformation (Heb. ix. 10); and by the gospel we must be reformed, must be made good, must be made better. The truth, as it is in Jesus, is the truth which is according to godliness, Tit. i. 1.
Adam Clarke: Commentary on the Bible - 1831
5:1: And seeing the multitudes - Τους οχλους, these multitudes, viz. those mentioned in the preceding verse, which should make the first verse of this chapter.
He went up into a mountain - That he might have the greater advantage of speaking, so as to be heard by that great concourse of people which followed him. It is very probable that nothing more is meant here than a small hill or eminence. Had he been on a high mountain they could not have heard; and, had he been at a great distance, he would not have sat down. See the note on Mat 5:14.
And when he was set - The usual posture of public teachers among the Jews, and among many other people. Hence sitting was a synonymous term for teaching among the rabbins.
His disciples - The word μαθητης signifies literally a scholar. Those who originally followed Christ, considered him in the light of a Divine teacher; and conscious of their ignorance, and the importance of his teaching, they put themselves under his tuition, that they might be instructed in heavenly things. Having been taught the mysteries of the kingdom of God, they became closely attached to their Divine Master, imitating his life and manners; and recommending his salvation to all the circle of their acquaintance. This is still the characteristic of a genuine disciple of Christ.
Albert Barnes: Notes on the Bible - 1834
5:1: And seeing the multitudes - The great numbers that came to attend on his ministry. The substance of this discourse is recorded also in Luke 6. It is commonly called the "Sermon on the Mount." It is not improbable that it was repeated, in substance, on different occasions, and to different people. At those times parts of it may have been omitted, and Luke may have recorded it as it was pronounced on one of those occasions. See the notes at Luk 6:17-20.
Went up into a mountain - This mountain, or hill, was somewhere in the vicinity of Capernaum, but where precisely is not mentioned. He ascended the hill, doubtless, because it was more convenient to address the multitude from an eminence than if he were on the same level with them. A hill or mountain is still shown a short distance to the northwest of the ancient site of Capernaum, which tradition reports to have been the place where this sermon was delivered, and which is called on the maps the Mount of Beatitudes. The hill commonly believed to be that on which the sermon was delivered is on the road from Nazareth to Tiberias, not far from the latter place. The hill is known by the name of Kuran Huttin, the Horns of Huttin. Of this hill Professor Hackett (Illustrations of Scripture, pp. 323, 324) says: "Though a noontide heat was beating down upon us with scorching power, I could not resist the temptation to turn aside and examine a place for which such a claim has been set up, though I cannot say that I have any great confidence in it. The hill referred to is rocky, and rises steeply to a moderate height above the plain. It has two summits, with a slight depression between them, and it is from these projecting points, or horns, that it receives the name given to it. From the top the observer has a full view of the Sea of Tiberias. The most pleasing feature of the landscape is that presented by the diversified appearance of the fields. The different plots of ground exhibit various colors, according to the state. of cultivation: some of them are red, where the land has been newly plowed up, the natural appearance of the soil; others yellow or white, where the harvest is beginning to ripen, or is already ripe; and others green, being covered with grass or springing grain. As they are contiguous to each other, or intermixed, these particolored plots present at some distance an appearance of joyful chequered work, which is really beautiful.
"In rhetorical descriptions of the delivery of the Sermon on the Mount, we often hear the people represented as looking up to the speaker from the sides of the hill, or listening to him from the plain. This would not be possible with reference to the present locality; for it is too precipitous and too elevated to allow of such a position. The Saviour could have sat there, however, in the midst of his hearers, for it affords a platform amply large enough for the accommodation of the hundreds who may have been present on that occasion."
And when he was set - This was the common mode of teaching among the Jews, Luk 4:20; Luk 5:3; Joh 8:2; Act 13:14; Act 16:13.
His disciples came unto him - The word "disciples" means "learners," those who are taught. Here it is put for those who attended on the ministry of Jesus, and does not imply that they were all Christians. See Joh 6:66.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: seeing: Mat 4:25, Mat 13:2; Mar 4:1
he went: Mat 15:29; Mar 3:13, Mar 3:20; Joh 6:2, Joh 6:3
his: Mat 4:18-22, Mat 10:2-4; Luk 6:13-16
John Gill
5:1 And seeing the multitudes,.... The great concourse of people that followed him from the places before mentioned,
he went up into a mountain; either to pray alone, which was sometimes his custom to do, or to shun the multitude; or rather, because it was a commodious place for teaching the people:
and when he was set: not for rest, but in order to teach; for sitting was the posture of masters, or teachers, see Mt 13:2 Lk 4:20. The form in which the master and his disciples sat is thus described by Maimonides (z).
"The master sits at the head, or in the chief place, and the disciples before him in a circuit, like a crown; so that they all see the master, and hear his words; and the master may not sit upon a seat, and the scholars upon the ground; but either all upon the earth, or upon seats: indeed from the beginning, or formerly, "the master used to sit", and the disciples stand; but before the destruction of the second temple, all used to teach their disciples as they were sitting.''
With respect to this latter custom, the Talmudists say (a), that
"from the days of Moses, to Rabban Gamaliel (the master of the Apostle Paul), they did not learn the law, unless standing; after Rabban Gamaliel died, sickness came into the world, and they learnt the law sitting: hence it is a tradition, that after Rabban Gamaliel died, the glory of the law ceased.''
His disciples came unto him; not only the twelve, but the company, or multitude, of his disciples, Lk 6:17 which he made in the several places, where he had been preaching; for the number of his disciples was larger than John's.
(z) Hilch. Talmud Torah, c. 4. sect. 2. (a) T. Bab. Megilla, fol. 21. 1. Vid. Misn. Sota, c. 9. sect. 15. & Jarchi, Maimon, & Bartenora in ib.
John Wesley
5:1 And seeing the multitudes - At some distance, as they were coming to him from every quarter. He went up into the mountain - Which was near: where there was room for them all. His disciples - not only his twelve disciples, but all who desired to learn of him.
Robert Jamieson, A. R. Fausset and David Brown
5:1 THE BEATITUDES, AND THEIR BEARING UPON THE WORLD. (Mat. 5:1-16)
And seeing the multitudes--those mentioned in Mt 4:25.
he went up into a mountain--one of the dozen mountains which ROBINSON says there are in the vicinity of the Sea of Galilee, any one of them answering about equally well to the occasion. So charming is the whole landscape that the descriptions of it, from JOSEPHUS downwards [Wars of the Jews, 4.10,8], are apt to be thought a little colored.
and when he was set--had sat or seated Himself.
his disciples came unto him--already a large circle, more or less attracted and subdued by His preaching and miracles, in addition to the smaller band of devoted adherents. Though the latter only answered to the subjects of His kingdom, described in this discourse, there were drawn from time to time into this inner circle souls from the outer one, who, by the power of His matchless word, were constrained to forsake their all for the Lord Jesus.
5:25:2: եւ բացեալ զբերան իւր ուսուցանէ՛ր զնոսա, եւ ասէր.
2 եւ նա սկսեց նրանց ուսուցանել ու ասել.
2 Իր բերանը բանալով կը սորվեցնէր անոնց ու կ’ըսէր,
եւ բացեալ զբերան իւր ուսուցանէր զնոսա եւ ասէր:

5:2: եւ բացեալ զբերան իւր ուսուցանէ՛ր զնոսա, եւ ասէր.
2 եւ նա սկսեց նրանց ուսուցանել ու ասել.
2 Իր բերանը բանալով կը սորվեցնէր անոնց ու կ’ըսէր,
zohrab-1805▾ eastern-1994▾ western am▾
5:22: И Он, отверзши уста Свои, учил их, говоря:
5:2  καὶ ἀνοίξας τὸ στόμα αὐτοῦ ἐδίδασκεν αὐτοὺς λέγων,
5:2. καὶ (and) ἀνοίξας (having-opened-up) τὸ (to-the-one) στόμα (to-a-mouth) αὐτοῦ (of-it) ἐδίδασκεν (it-was-teaching) αὐτοὺς (to-them) λέγων (forthing,"
5:2. et aperiens os suum docebat eos dicensAnd opening his mouth he taught them, saying:
2. and he opened his mouth and taught them, saying,
And he opened his mouth, and taught them, saying:

2: И Он, отверзши уста Свои, учил их, говоря:
5:2  καὶ ἀνοίξας τὸ στόμα αὐτοῦ ἐδίδασκεν αὐτοὺς λέγων,
5:2. et aperiens os suum docebat eos dicens
And opening his mouth he taught them, saying:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: Mat 13:35; Job 3:1; Psa 78:1, Psa 78:2; Pro 8:6, Pro 31:8, Pro 31:9; Luk 6:20-26; Act 8:35; Act 10:34, Act 18:14; Eph 6:19
Geneva 1599
5:2 (1) And he opened his mouth, and taught them, saying,
(1) Christ teaches that the greatest joy and happiness is not in the conveniences and pleasures of this life, but is laid up in heaven for those who willingly rest in the good will and pleasure of God, and endeavour to profit all men, although they are cruelly vexed and troubled by those of the world, because they will not adapt themselves to their ways.
John Gill
5:2 And he opened his mouth,.... He spoke with a clear and strong voice, that all the people might hear him; and with great freedom, utterance, and cheerfulness, and things of the greatest moment and importance;
and taught them; not his disciples only, but the whole multitude, who heard him with astonishment; see Mt 7:28. Some things in the following discourse are directed to the disciples in particular, and others regard the multitude in general.
John Wesley
5:2 And he opened his mouth - A phrase which always denotes a set and solemn discourse; and taught them - To bless men; to make men happy, was the great business for which our Lord came into the world. And accordingly he here pronounces eight blessings together, annexing them to so many steps in Christianity. Knowing that happiness is our common aim, and that an innate instinct continually urges us to the pursuit of it, he in the kindest manner applies to that instinct, and directs it to its proper object. Though all men desire, yet few attain, happiness, because they seek it where it is not to be found. Our Lord therefore begins his Divine institution, which is the complete art of happiness, by laying down before all that have ears to hear, the true and only true method of acquiring it. Observe the benevolent condescension of our Lord. He seems, as it were, to lay aside his supreme authority as our legislator, that he may the better act the part of: our friend and Saviour. Instead of using the lofty style, in positive commands, he, in a more gentle and engaging way, insinuates his will and our duty, by pronouncing those happy who comply with it.
Robert Jamieson, A. R. Fausset and David Brown
5:2 And he opened his mouth--a solemn way of arousing the reader's attention, and preparing him for something weighty. (Job 9:1; Acts 8:35; Acts 10:34).
and taught them, saying--as follows.
5:35:3: Երանի՛ աղքատաց հոգւով, զի նոցա է արքայութիւն երկնից[68]։ [68] Ոմանք. Արքայութիւնն երկնից։
3 - Երանի՜ հոգով աղքատներին, որովհետեւ նրանցն է երկնքի արքայութիւնը:
3 «Երանի՜ հոգիով աղքատներուն, վասն զի երկնքի թագաւորութիւնը անոնցն է։
Երանի աղքատաց հոգւով, զի նոցա է արքայութիւն երկնից:

5:3: Երանի՛ աղքատաց հոգւով, զի նոցա է արքայութիւն երկնից[68]։
[68] Ոմանք. Արքայութիւնն երկնից։
3 - Երանի՜ հոգով աղքատներին, որովհետեւ նրանցն է երկնքի արքայութիւնը:
3 «Երանի՜ հոգիով աղքատներուն, վասն զի երկնքի թագաւորութիւնը անոնցն է։
zohrab-1805▾ eastern-1994▾ western am▾
5:33: Блаженны нищие духом, ибо их есть Царство Небесное.
5:3  μακάριοι οἱ πτωχοὶ τῶ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.
5:3. ΜΑΚΑΡΙΟΙ ( Bless-belonged ) οἱ ( the-ones ) πτωχοὶ ( beggared ) τῷ (unto-the-one) πνεύματι, (unto-a-currenting-to,"ὅτι (to-which-a-one) αὐτῶν (of-them) ἐστὶν (it-be) ἡ (the-one) βασιλεία (a-ruling-of) τῶν (of-the-ones) οὐρανῶν. (of-skies)
5:3. beati pauperes spiritu quoniam ipsorum est regnum caelorumBlessed are the poor in spirit: for theirs is the kingdom of heaven.
3. Blessed are the poor in spirit: for theirs is the kingdom of heaven.
Blessed [are] the poor in spirit: for their' s is the kingdom of heaven:

3: Блаженны нищие духом, ибо их есть Царство Небесное.
5:3  μακάριοι οἱ πτωχοὶ τῶ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.
5:3. beati pauperes spiritu quoniam ipsorum est regnum caelorum
Blessed are the poor in spirit: for theirs is the kingdom of heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3 (Лк VI:20). Та же самая речь, но только в сокращенном виде и с изменениями, помещена у Луки VI:20–49. Вопрос об отношении «нагорной проповеди» Матфея к «нагорной проповеди» Луки чрезвычайно труден. Одни говорят, что это одна и та же речь, сказанная при одинаковых обстоятельствах и в одно время, но только изложенная в разных редакциях. Другие — наоборот, думают, что это были две речи, сказанные два раза по различным поводам и при различных обстоятельствах. В пользу первого мнения говорит то, что многие выражения у Матфея и Луки совпадают, напр., Мф VII:3–5 и Лк VI:41–42, или Мф VII:24–27 и Лк VI:47–49. Начало, ход мыслей и заключение обеих речей почти одинаковы. Исторические обстоятельства сходны. Против тождественности речей указывают, что сходство не простирается до полной точности: у Матфея Спаситель произносит, как сказано выше, речь Свою, сидя, у Луки стоя; у Матфея на горе, у Луки — на ровном месте; пред произнесением речи по Матфею у Спасителя были только четыре ученика, по Луке — 12. Греческая церковь признает обе речи тожественными. Различия, по нашему мнению, хорошо объясняются только и исключительно теорией фрагментов, причем вовсе не отрицается, что некоторые части учения могли быть и повторены. Мы должны предположить, что речь Спасителя была записана вскоре после ее произнесения одним или несколькими лицами, и Матфей и Лука воспользовались записями речи, причем для Матфея они оказали помощь при его личных воспоминаниях. Нисколько не невероятно, что Матфей записал речь и сам. Мнения новейших критиков о компилятивном характере нагорной проповеди настолько шатки, что почти не заслуживают никакого рассмотрения, и опровергаются уже тем, что нагорная проповедь превосходит своею глубиною понимание даже современных нам богословов, и потому совсем не могла быть каким бы то ни было измышлением древности. Один из новейших немецких критиков (Пейс) говорит, что эта речь Христа «всеобъемлющая и богатейшая по содержанию, не исчерпывается никаким толкованием и не переживается никакою человеческою жизнью». Нагорная проповедь, по словам того же автора, понятна только из условий времени, когда она была произнесена. Из 107 стихов у Матфея, из которых она состоит, Луке принадлежит только тридцать. Проповедь начинается у обоих евангелистов, Мф и Луки, так назыв. «блаженствами». О числе их было много споров. Не входя в подробности, можем указать, что одни экзегеты принимали только семь блаженств на том основании, что в ст. 3 и 10 повторяются одинаковые выражения: «ибо их есть Царство Небесное», и потому эти два блаженства следует принимать за одно. Другие — что всех блаженств десять, по аналогии с десятью заповедями. Третьи — восемь, считая ст. 11 и 12 распространением ст. 10. Некоторые рассматривали ст. 5 как глоссу на полях. Понятно, что вопрос об этом не имеет существенной важности. Число блаженств наилучше определяется самым словом «блаженны», которое повторяется девять раз, и потому нужно признать, что всех блаженств — девять. — Для выражения понятия о блаженстве существуют четыре греческих слова: makarioV, eudaimwn, eutuchV и olbioV. По-русски все они могут быть переведены через «счастливый». При первом же взгляде на эти слова сразу можно видеть, что здесь не подходили ни eudaimwn, ни eutuchV, так как с первым соединяется представление (чисто языческое) о счастливом демоне, живущем в человеке к содействующем его счастью, а второе — связано с языческими же понятиями о судьбе и случае. Таким образом, оставались или olbioV или makarioV. Но olbioV указывает, преимущественно, на внешнее счастье, мирское богатство. MakarioV же преимущественно на духовное. Первое слово совсем не встречается в Новом Завете, второе — много раз. У классиков слово makarioV употребляется для означения небесного, а также загробного блаженства богов и людей. В слове выражается представление об идеальном счастье, без примеси земных скорбей, хотя оно употребляется для означения и земного счастья, особенно в религиозном смысле. MakarioV соответствует еврейскому ашре (ашар, эшер), которое означает преимущественно спасение. Этим словом начинается первый псалом. LXX перевели еврейское ашре через makarioV 38 раз. Таким образом, под блаженными, если принимать во внимание значение греческого и еврейского слова, можно подразумевать людей, которым уготовано вечное спасение и блаженство. Они обладают внутренними достоинствами, внутренним миром и счастьем и здесь на земле. Слово блаженны служит руководящей идеей для блаженств. Это видно и из того, что Спаситель повторяет его во всех блаженствах. Гораздо труднее объяснить выражение «нищие духом» (ptwcoi tw pneumati). Это затруднение увеличивается вследствие того, что у Луки (VI:20) сказано (греч.) просто «нищие» без прибавления «духом» (в русск. и слав. прибавлено «духом»). В разных комментариях мы нашли около 20 переводов этого выражения, весьма различных. Именно: нищие; нищие духом; смиренные; принявшие на себя добровольную бедность; духовно бедные; бедные грешники; бедные души; бедные дети; люди, занимающие низкое общественное положение; притесняемые; униженные; жалкие; несчастные; нуждающиеся в помощи; уповающие на Бога; блаженные в духе (или духом) нищие; благочестивые; люди, которые отвлекли от предметов наcтоящего мира свои мысли, сердце и любовь и вознесли их к небу, — так что если они по внешности и кажутся бедными, то чувствуют себя довольными; а если по внешности они бывают богаты, то не прилепляются к своим богатствам, но бывают смиренны и скромны, прилежно ищут Бога, бывают гостеприимны, делают щедрые пожертвования на дела милосердия, благочестия, или вообще на что бы то ни было, если это требуется служением Богу и ближнему. С достаточною вероятностью установлено, что греч. ptwcoV соответствует еврейск. ани, что значит бедный, неимущий, также смиренный, согбенный, кроткий. «Благочестивый, который тяготится в своем сердце сознанием, что он жалок и беспомощен, обращается к Богу, и не знает и не ожидает для себя никакой помощи, кроме той, которой он просит от милосердного Бога, есть истинный ани». Из указанных переводов ни один, по нашему мнению, не выдерживает критики. Наиболее вероятным представляется перевод выражения oi ptwcoi tw pneumati через «смиренные», «скромные». Несомненно, что он может быть и принят, по крайней мере, при элементарных объяснениях этого выражения. Однако это не значит вовсе, что такой перевод вполне достаточен. Не говоря о том, что понятия о смирении и скромности выражаются в дальнейшем praeiV, можно спросить, почему же Спаситель не выразил их через слово tapeinoV, если говорил именно о смирении, потому что tapeinoV с производными много раз встречается в Новом Завете и было лучше всем знакомо, чем несколько загадочное oi ptwcoi tw pneumati. Если действительно все указанные переводы неверны, то можно ли и как объяснить разбираемое выражение? Чтобы объяснить его, скажем, что с подобными затруднениями экзегеты встречаются при объяснении многих и дальнейших изречений Спасителя в нагорной проповеди. Отчего это зависит? По нашему мнению, оттого что нагорная проповедь обладает одним замечательным свойством, на которое мало обращают внимания: она не допускает или допускает очень мало отвлеченностей в толковании. Она так хорошо приспособлена к нравам и понятиям окружавшей Христа толпы простонародья, что, как только мы забываем о толпе, так сейчас же и вступаем в область отвлеченностей, и выражения Христа делаются нам не вполне ясными. Это, конечно, нисколько не препятствует рассматривать изречения Христа и как отвлеченное богословско-теоретическое учение; но при этом никогда не следует терять под ногами почвы, на которую мы должны опираться при ближайшем и конкретном объяснении нагорной проповеди. Нам нужно, следовательно, прежде всего, вообразить, какова была собравшаяся пред Христом толпа, чтобы понять значение первого блаженства, а за ним и остальных. Эта толпа, конечно, стояла пред Ним безмолвно, с затаенным дыханием, и глаза всех людей, собравшихся из разных мест, в разных одеждах, различных возрастов и положений были устремлены на Него. Мы видим, что толпа настолько внимательна, что даже замечает, как и когда «Он отверз уста Свои». Как относится к этому простонародью Сам Христос? Он не отгоняет от Себя народа, желает научить его и учит так, что слова Его, будучи вполне понятны народу, сразу же неизгладимо напечатлеваются в памяти и сердце Его слушателей. Поэтому начало нагорной проповеди и, как увидим, в некоторых местах продолжение ее, можно рассматривать, как целый ряд приветствий Христа к собравшимся к Нему ocloi, как некоторый род captatio benevolendi со стороны Великого Учителя от Его многочисленных простых слушателей. Если мы согласимся с этим толкованием, то нам, прежде всего, представится до пластичности ясным выражение: блаженны нищие духом, и мы не будем иметь надобности прибегать ни к каким произвольным догадкам и неудовлетворительным переводам. Кто видал народную толпу или имел с ней дело, тот хорошо знает, что она всегда состоит из ptwcoi tw pneumati, нищих духом. Если бы было иначе, то ни один проповедник не видел бы никакой толпы около своей кафедры. Но и развитая толпа не представляет исключения; и не только толпа, но и каждый отдельный человек. Становясь, так сказать, лицом к лицу пред учением Христа и пред Его Личностью, которой свойственна необычайная «сила духа», и отдельный человек, и толпа чувствуют всегда и вполне свою крайнюю духовную бедность, убожество и нищету. В одном случае созерцание этой толпы выразилось со стороны Христа в сожалении и попечении о ней по поводу ее вещественных нужд (Ин VI:5; Мф XV:32; Мк VIII:2). И в настоящем случае Господь также, вероятно, посмотрел с сожалением на толпу и, приветствуя ее, назвал всех без исключения, составлявших ее, лиц, «нищими духом». Ясно, что здесь не было и мысли о смирении, или о чем бы то ни было подобном, а лишь простая характеристика людей, которые пришли ко Христу слушать Его учение. И тем более отличалась нищетою духа та именно толпа, которая пришла к Спасителю и, без сомнения, ловила каждое Его слово, — тем более, вследствие своей крайней противоположности тогдашнего своего состояния с состоянием христианской просвещенности и преуспеяния в меру возраста совершения Христова. В среде этой, еще непросвещенной и не усвоившей себе духа Христова учения, толпы, послышались усладительные, чарующие звуки. Господь называет собравшуюся пред Ним толпу счастливой именно вследствие ее христианской неразвитости ввиду предстоявших для нее возможностей с полным и открытым сердцем и неповрежденным и неизвращенным умом воспринять христианские истины, которые есть самый дух. Ей, этой толпе, которую забросили тогдашние религиозные учители, принадлежит Царство Небесное. К ней оно пришло, и она его принимает. Таков ближайший, непосредственный смысл первого блаженства, вполне понятный слушателям Христа и усвоенный ими. Из сказанного следует, что «нищих духом» нужно видеть, наблюдать, воображать. Но точные определения этих слов трудны и едва ли возможны. Это мы должны иметь постоянно в виду и при объяснении других блаженств, равно как и вообще учения, изложенного в нагорной проповеди.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
3-12: Christ begins his sermon with blessings, for he came into the world to bless us (Acts iii. 26), as the great High Priest of our profession; as the blessed Melchizedec; as He in whom all the families of the earth should be blessed, Gen. xii. 3. He came not only to purchase blessings for us, but to pour out and pronounce blessings on us; and here he does it as one having authority, as one that can command the blessing, even life for evermore, and that is the blessing here again and again promised to the good; his pronouncing them happy makes them so; for those whom he blesses, are blessed indeed. The Old Testament ended with a curse (Mal. iv. 6), the gospel begins with a blessing; for hereunto are we called, that we should inherit the blessing. Each of the blessings Christ here pronounces has a double intention: 1. To show who they are that are to be accounted truly happy, and what their characters are. 2. What that is wherein true happiness consists, in the promises made to persons of certain characters, the performance of which will make them happy. Now,

1. This is designed to rectify the ruinous mistakes of a blind and carnal world. Blessedness is the thing which men pretend to pursue; Who will make us to see good? Ps. iv. 6. But most mistake the end, and form a wrong notion of happiness; and then no wonder that they miss the way; they choose their own delusions, and court a shadow. The general opinion is, Blessed are they that are rich, and great, and honourable in the world; they spend their days in mirth, and their years in pleasure; they eat the fat, and drink the sweet, and carry all before them with a high hand, and have every sheaf bowing to their sheaf; happy the people that is in such a case; and their designs, aims, and purposes are accordingly; they bless the covetous (Ps. x. 3); they will be rich. Now our Lord Jesus comes to correct this fundamental error, to advance a new hypothesis, and to give us quite another notion of blessedness and blessed people, which, however paradoxical it may appear to those who are prejudiced, yet is in itself, and appears to be to all who are savingly enlightened, a rule and doctrine of eternal truth and certainty, by which we must shortly be judged. If this, therefore, be the beginning of Christ's doctrine, the beginning of a Christian's practice must be to take his measures of happiness from those maxims, and to direct his pursuits accordingly.

2. It is designed to remove the discouragements of the weak and poor who receive the gospel, by assuring them that his gospel did not make those only happy that were eminent in gifts, graces, comforts, and usefulness; but that even the least in the kingdom of heaven, whose heart was upright with God, was happy in the honours and privileges of that kingdom.

3. It is designed to invite souls to Christ, and to make way for his law into their hearts. Christ's pronouncing these blessings, not at the end of his sermon, to dismiss the people, but at the beginning of it, to prepare them for what he had further to say to them, may remind us of mount Gerizim and mount Ebal, on which the blessings and cursings of the law were read, Deut. xxvii. 12, &c. There the curses are expressed, and the blessings only implied; here the blessings are expressed, and the curses implied: in both, life and death are set before us; but the law appeared more as a ministration of death, to deter us from sin; the gospel as a dispensation of life, to allure us to Christ, in whom alone all good is to be had. And those who had seen the gracious cures wrought by his hand (ch. iv. 23, 24), and now heard the gracious words proceeding out of his mouth, would say that he was all of a piece, made up of love and sweetness.

4. It is designed to settle and sum up the articles of agreement between God and man. The scope of the divine revelation is to let us know what God expects from us, and what we may then expect from him; and no where is this more fully set forth in a few words than here, nor with a more exact reference to each other; and this is that gospel which we are required to believe; for what is faith but a conformity to these characters, and a dependence upon these promises? The way to happiness is here opened, and made a highway (Isa. xxxv. 8); and this coming from the mouth of Jesus Christ, it is intimated that from him, and by him, we are to receive both the seed and the fruit, both the grace required, and the glory promised. Nothing passes between God and fallen man, but through his hand. Some of the wiser heathen had notions of blessedness different from the rest of mankind, and looking toward this of our Saviour. Seneca, undertaking to describe a blessed man, makes it out, that it is only an honest, good man that is to be so called: De vita beata. cap. 4. Cui nullum bonum malumque sit, nisi bonus malusque animus--Quem nec extollant fortuita, nec frangant--Cui vera voluptas erit voluptatum comtemplio--Cui unum bonum honestas, unum malum turpitudo.--In whose estimation nothing is good or evil, but a good or evil heart--Whom no occurrences elate or deject--Whose true pleasure consists in a contempt of pleasure--To whom the only good is virtue, and the only evil vice.

Our Saviour here gives us eight characters of blessed people; which represent to us the principal graces of a Christian. On each of them a present blessing is pronounced; Blessed are they; and to each a future blessing is promised, which is variously expressed, so as to suit the nature of the grace or duty recommended.

Do we ask then who are happy? It is answered,

I. The poor in spirit are happy, v. 3. There is a poor-spiritedness that is so far from making men blessed that it is a sin and a snare--cowardice and base fear, and a willing subjection to the lusts of men. But this poverty of spirit is a gracious disposition of soul, by which we are emptied of self, in order to our being filled with Jesus Christ. To be poor in spirit is, 1. To be contentedly poor, willing to be emptied of worldly wealth, if God orders that to be our lot; to bring our mind to our condition, when it is a low condition. Many are poor in the world, but high in spirit, poor and proud, murmuring and complaining, and blaming their lot, but we must accommodate ourselves to our poverty, must know how to be abased, Phil. iv. 12. Acknowledging the wisdom of God in appointing us to poverty, we must be easy in it, patiently bear the inconveniences of it, be thankful for what we have, and make the best of that which is. It is to sit loose to all worldly wealth, and not set our hearts upon it, but cheerfully to bear losses and disappointments which may befal us in the most prosperous state. It is not, in pride or pretence, to make ourselves poor, by throwing away what God has given us, especially as those in the church of Rome, who vow poverty, and yet engross the wealth of the nations; but if we be rich in the world we must be poor in spirit, that is, we must condescend to the poor and sympathize with them, as being touched with the feeling of their infirmities; we must expect and prepare for poverty; must not inordinately fear or shun it, but must bid it welcome, especially when it comes upon us for keeping a good conscience, Heb. x. 34. Job was poor in spirit, when he blessed God in taking away, as well as giving. 2. It is to be humble and lowly in our own eyes. To be poor in spirit, is to think meanly of ourselves, of what we are, and have, and do; the poor are often taken in the Old Testament for the humble and self-denying, as opposed to those that are at ease, and the proud; it is to be as little children in our opinion of ourselves, weak, foolish, and insignificant, ch. xviii. 4; xix. 14. Laodicea was poor in spirituals, wretchedly and miserably poor, and yet rich in spirit, so well increased with goods, as to have need of nothing, Rev. iii. 17. On the other hand, Paul was rich in spirituals, excelling most in gifts and graces, and yet poor in spirit, the least of the apostles, less than the least of all saints, and nothing in his own account. It is to look with a holy contempt upon ourselves, to value others and undervalue ourselves in comparison of them. It is to be willing to make ourselves cheap, and mean, and little, to do good; to become all things to all men. It is to acknowledge that God is great, and we are mean; that he is holy and we are sinful; that he is all and we are nothing, less than nothing, worse than nothing; and to humble ourselves before him, and under his mighty hand. 3. It is to come off from all confidence in our own righteousness and strength, that we may depend only upon the merit of Christ for our justification, and the spirit and grace of Christ for our sanctification. That broken and contrite spirit with which the publican cried for mercy to a poor sinner, is that poverty of spirit. We must call ourselves poor, because always in want of God's grace, always begging at God's door, always hanging on in his house.

Now, (1.) This poverty in spirit is put first among the Christian graces. The philosophers did not reckon humility among their moral virtues, but Christ puts it first. Self-denial is the first lesson to be learned in his school, and poverty of spirit entitled to the first beatitude. The foundation of all other graces is laid in humility. Those who would build high must begin low; and it is an excellent preparative for the entrance of gospel-grace into the soul; it fits the soil to receive the seed. Those who are weary and heavy laden, are the poor in spirit, and they shall find rest with Christ.

(2.) They are blessed. Now they are so, in this world. God looks graciously upon them. They are his little ones, and have their angels. To them he gives more grace; they live the most comfortable lives, and are easy to themselves and all about them, and nothing comes amiss to them; while high spirits are always uneasy.

(3.) Theirs is the kingdom of heaven. The kingdom of grace is composed of such; they only are fit to be members of Christ's church, which is called the congregation of the poor (Ps. lxxiv. 19); the kingdom of glory is prepared for them. Those who thus humble themselves, and comply with God when he humbles them, shall be thus exalted. The great, high spirits go away with the glory of the kingdoms of the earth; but the humble, mild, and yielding souls obtain the glory of the kingdom of heaven. We are ready to think concerning those who are rich, and do good with their riches, that, no doubt, theirs is the kingdom of heaven; for they can thus lay up in store a good security for the time to come; but what shall the poor do, who have not wherewithal to do good? Why, the same happiness is promised to those who are contentedly poor, as to those who are usefully rich. If I am not able to spend cheerfully for his sake, if I can but want cheerfully for his sake, even that shall be recompensed. And do not we serve a good master then?

II. They that mourn are happy (v. 4); Blessed are they that mourn. This is another strange blessing, and fitly follows the former. The poor are accustomed to mourn, the graciously poor mourn graciously. We are apt to think, Blessed are the merry; but Christ, who was himself a great mourner, says, Blessed are the mourners. There is a sinful mourning, which is an enemy to blessedness--the sorrow of the world; despairing melancholy upon a spiritual account, and disconsolate grief upon a temporal account. There is a natural mourning, which may prove a friend to blessedness, by the grace of God working with it, and sanctifying the afflictions to us, for which we mourn. But there is a gracious mourning, which qualifies for blessedness, an habitual seriousness, the mind mortified to mirth, and an actual sorrow. 1. A penitential mourning for our own sins; this is godly sorrow, a sorrow according to God; sorrow for sin, with an eye to Christ, Zech. xii. 10. Those are God's mourners, who live a life of repentance, who lament the corruption of their nature, and their many actual transgressions, and God's withdrawings from them; and who, out of regard to God's honour, mourn also for the sins of others, and sigh and cry for their abominations, Ezek. ix. 4. 2. A sympathizing mourning for the afflictions of others; the mourning of those who weep with them that weep, are sorrowful for the solemn assemblies, for the desolations of Zion (Zeph. iii. 18; Ps. cxxxvii. 1), especially who look with compassion on perishing souls, and weep over them, as Christ over Jerusalem.

Now these gracious mourners, (1.) Are blessed. As in vain and sinful laughter the heart is sorrowful, so in gracious mourning the heart has a serious joy, a secret satisfaction, which a stranger does not intermeddle with. They are blessed, for they are like the Lord Jesus, who was a man of sorrows, and of whom we never read that he laughed, but often that he wept. The are armed against the many temptations that attend vain mirth, and are prepared for the comforts of a sealed pardon and a settled peace. (2.) They shall be comforted. Though perhaps they are not immediately comforted, yet plentiful provision is made for their comfort; light is sown for them; and in heaven, it is certain, they shall be comforted, as Lazarus, Luke xvi. 25. Note, The happiness of heaven consists in being perfectly and eternally comforted, and in the wiping away of all tears from their eyes. It is the joy of our Lord; a fulness of joy and pleasures for evermore; which will be doubly sweet to those who have been prepared for them by this godly sorrow. Heaven will be a heaven indeed to those who go mourning thither; it will be a harvest of joy, the return of a seed-time of tears (Ps. cxxvi. 5, 6); a mountain of joy, to which our way lies through a vale of tears. See Isa. lxvi. 10.

III. The meek are happy (v. 5); Blessed are the meek. The meek are those who quietly submit themselves to God, to his word and to his rod, who follow his directions, and comply with his designs, and are gentle towards all men (Tit. iii. 2); who can bear provocation without being inflamed by it; are either silent, or return a soft answer; and who can show their displeasure when there is occasion for it, without being transported into any indecencies; who can be cool when others are hot; and in their patience keep possession of their own souls, when they can scarcely keep possession of any thing else. They are the meek, who are rarely and hardly provoked, but quickly and easily pacified; and who would rather forgive twenty injuries than revenge one, having the rule of their own spirits.

These meek ones are here represented as happy, even in this world. 1. They are blessed, for they are like the blessed Jesus, in that wherein particularly they are to learn of him, ch. xi. 29. They are like the blessed God himself, who is Lord of his anger, and in whom fury is not. They are blessed, for they have the most comfortable, undisturbed enjoyment of themselves, their friends, their God; they are fit for any relation, and condition, any company; fit to live, and fit to die. 2. They shall inherit the earth; it is quoted from Ps. xxxvii. 11, and it is almost the only express temporal promise in all the New Testament. Not that they shall always have much of the earth, much less that they shall be put off with that only; but this branch of godliness has, in a special manner, the promise of life that now is. Meekness, however ridiculed and run down, has a real tendency to promote our health, wealth, comfort, and safety, even in this world. The meek and quiet are observed to live the most easy lives, compared with the froward and turbulent. Or, They shall inherit the land (so it may be read), the land of Canaan, a type of heaven. So that all the blessedness of heaven above, and all the blessings of earth beneath, are the portion of the meek.

IV. They that hunger and thirst after righteousness are happy, v. 6. Some understand this as a further instance of our outward poverty, and a low condition in this world, which not only exposes men to injury and wrong, but makes it in vain for them to seek to have justice done to them; they hunger and thirst after it, but such is the power on the side of their oppressors, that they cannot have it; they desire only that which is just and equal, but it is denied them by those that neither fear God nor regard men. This is a melancholy case! Yet, blessed are they, if they suffer these hardships for and with a good conscience; let them hope in God, who will see justice done, right take place, and will deliver the poor from their oppressors, Ps. ciii. 6. Those who contentedly bear oppression, and quietly refer themselves to God to plead their cause, shall in due time be satisfied, abundantly satisfied, in the wisdom and kindness which shall be manifested in his appearances for them. But it is certainly to be understood spiritually, of such a desire as, being terminated on such an object, is gracious, and the work of God's grace in the soul, and qualifies for the gifts of the divine favour. 1. Righteousness is here put for all spiritual blessings. See Ps. xxiv. 5; ch. vi. 33. They are purchased for us by the righteousness of Christ; conveyed and secured by the imputation of that righteousness to us; and confirmed by the faithfulness of God. To have Christ made of God to us righteousness, and to be made the righteousness of God in him; to have the whole man renewed in righteousness, so as to become a new man, and to bear the image of God; to have an interest in Christ and the promises--this is righteousness. 2. These we must hunger and thirst after. We must truly and really desire them, as one who is hungry and thirsty desires meat and drink, who cannot be satisfied with any thing but meat and drink, and will be satisfied with them, though other things be wanting. Our desires of spiritual blessings must be earnest and importunate; "Give me these, or else I die; every thing else is dross and chaff, unsatisfying; give me these, and I have enough, though I had nothing else." Hunger and thirst are appetites that return frequently, and call for fresh satisfactions; so these holy desires rest not in any thing attained, but are carried out toward renewed pardons, and daily fresh supplies of grace. The quickened soul calls for constant meals of righteousness, grace to do the work of every day in its day, as duly as the living body calls for food. Those who hunger and thirst will labour for supplies; so we must not only desire spiritual blessings, but take pains for them in the use of the appointed means. Dr. Hammond, in his practical Catechism, distinguishes between hunger and thirst. Hunger is a desire of food to sustain, such as sanctifying righteousness. Thirst is the desire of drink to refresh, such as justifying righteousness, and the sense of our pardon.

Those who hunger and thirst after spiritual blessings, are blessed in those desires, and shall be filled with those blessings. (1.) They are blessed in those desires. Though all desires of grace are not grace (feigned, faint desires are not), yet such a desire as this is; it is an evidence of something good, and an earnest of something better. It is a desire of God's own raising, and he will not forsake the work of his own hands. Something or other the soul will be hungering and thirsting after; therefore they are blessed who fasten upon the right object, which is satisfying, and not deceiving; and do not pant after the dust of the earth, Amos ii. 7; Isa. lv. 2. (2.) They shall be filled with those blessings. God will give them what they desire to complete their satisfaction. It is God only who can fill a soul, whose grace and favour are adequate to its just desires; and he will fill those with grace for grace, who, in a sense of their own emptiness, have recourse to his fulness. He fills the hungry (Luke i. 53), satiates them, Jer. xxxi. 25. The happiness of heaven will certainly fill the soul; their righteousness shall be complete, the favour of God and his image, both in their full perfection.

V. The merciful are happy, v. 7. This, like the rest, is a paradox; for the merciful are not taken to be the wisest, nor are likely to be the richest; yet Christ pronounces them blessed. Those are the merciful, who are piously and charitably inclined to pity, help, and succour persons in misery. A man may be truly merciful, who has not wherewithal to be bountiful or liberal; and then God accepts the willing mind. We must not only bear our own afflictions patiently, but we must, by Christian sympathy, partake of the afflictions of our brethren; pity must be shown (Job vi. 14), and bowels of mercy put on (Col. iii. 12); and, being put on, they must put forth themselves in contributing all we can for the assistance of those who are any way in misery. We must have compassion on the souls of others, and help them; pity the ignorant, and instruct them; the careless, and warn them; those who are in a state of sin, and snatch them as brands out of the burning. We must have compassion on those who are melancholy and in sorrow, and comfort them (Job xvi. 5); on those whom we have advantage against, and not be rigorous and severe with them; on those who are in want, and supply them; which if we refuse to do, whatever we pretend, we shut up the bowels of our compassion, James ii. 15, 16; 1 John iii. 17. Draw out they soul by dealing thy bread to the hungry, Isa. lviii. 7, 10. Nay, a good man is merciful to his beast.

Now as to the merciful. 1. They are blessed; so it was said in the Old Testament; Blessed is he that considers the poor, Ps. xli. 1. Herein they resemble God, whose goodness is his glory; in being merciful as he is merciful, we are, in our measure, perfect as he is perfect. It is an evidence of love to God; it will be a satisfaction to ourselves, to be any way instrumental for the benefit of others. One of the purest and most refined delights in this world, is that of doing good. In this word, Blessed are the merciful, is included that saying of Christ, which otherwise we find not in the gospels, It is more blessed to give than to receive, Acts xx. 35. 2. They shall obtain mercy; mercy with men, when they need it; he that watereth, shall be watered also himself (we know not how soon we may stand in need of kindness, and therefore should be kind); but especially mercy with God, for with the merciful he will show himself merciful, Ps. xviii. 25. The most merciful and charitable cannot pretend to merit, but must fly to mercy. The merciful shall find with God sparing mercy (ch. vi. 14), supplying mercy (Prov. xix. 17), sustaining mercy (Ps. xli. 2), mercy in that day (2 Tim. i. 18); may, they shall inherit the kingdom prepared for them (ch. xxv. 34, 35); whereas they shall have judgment without mercy (which can be nothing short of hell-fire) who have shown no mercy.

VI. The pure in heart are happy (v. 8); Blessed are the poor in heart, for they shall see God. This is the most comprehensive of all the beatitudes; here holiness and happiness are fully described and put together.

1. Here is the most comprehensive character of the blessed: they are pure in heart. Note, True religion consists in heart-purity. Those who are inwardly pure, show themselves to be under the power of pure and undefiled religion. True Christianity lies in the heart, in the purity of heart; the washing of that from wickedness, Jer. iv. 14. We must lift up to God, not only clean hands, but a pure heart, Ps. xxiv. 4, 5; 1 Tim. i. 5. The heart must be pure, in opposition to mixture--an honest heart that aims well; and pure, in opposition to pollution and defilement; as wine unmixed, as water unmuddied. The heart must be kept pure from fleshly lusts, all unchaste thoughts and desires; and from worldly lusts; covetousness is called filthy lucre; from all filthiness of flesh and spirit, all that which come out of the heart, and defiles the man. The heart must be purified by faith, and entire for God; must be presented and preserved a chaste virgin to Christ. Create in me such a clean heart, O God!

2. Here is the most comprehensive comfort of the blessed; They shall see God. Note, (1.) It is the perfection of the soul's happiness to see God; seeing him, as we may by faith in our present state, is a heaven upon earth; and seeing him as we shall in the future state, in the heaven of heaven. To see him as he is, face to face, and no longer through a glass darkly; to see him as ours, and to see him and enjoy him; to see him and be like him, and be satisfied with that likeness (Ps. xvii. 15); and to see him for ever, and never lose the sight of him; this is heaven's happiness. (2.) The happiness of seeing God is promised to those, and those only, who are pure in heart. None but the pure are capable of seeing God, nor would it be a felicity to the impure. What pleasure could an unsanctified soul take in the vision of a holy God? As he cannot endure to look upon their iniquity, so they cannot endure to look upon his purity; nor shall any unclean thing enter into the new Jerusalem; but all that are pure in heart, all that are truly sanctified, have desires wrought in them, which nothing but the sight of God will sanctify; and divine grace will not leave those desires unsatisfied.

VII. The peace-makers are happy, v. 9. The wisdom that is from above is first pure, and then peaceable; the blessed ones are pure toward God, and peaceable toward men; for with reference to both, conscience must be kept void of offence. The peace-makers are those who have, 1. A peaceable disposition: as, to make a lie, is to be given and addicted to lying, so, to make peace, is to have a strong and hearty affection to peace. I am for peace, Ps. cxx. 7. It is to love, and desire, and delight in peace; to be put in it as in our element, and to study to be quiet. 2. A peaceable conversation; industriously, as far as we can, to preserve the peace that it be not broken, and to recover it when it is broken; to hearken to proposals of peace ourselves, and to be ready to make them to others; where distance is among brethren and neighbours, to do all we can to accommodate it, and to be repairers of the breaches. The making of peace is sometimes a thankless office, and it is the lot of him who parts a fray, to have blows on both sides; yet it is a good office, and we must be forward to it. Some think that this is intended especially as a lesson for ministers, who should do all they can to reconcile those who are at variance, and to promote Christian love among those under their charge.

Now, (1.) Such persons are blessed; for they have the satisfaction of enjoying themselves, by keeping the peace, and of being truly serviceable to others, by disposing them to peace. They are working together with Christ, who came into the world to slay all enmities, and to proclaim peace on earth. (2.) They shall be called the children of God; it will be an evidence to themselves that they are so; God will own them as such, and herein they will resemble him. He is the God of peace; the Son of God is the Prince of peace; the Spirit of adoption is a Spirit of peace. Since God has declared himself reconcilable to us all, he will not own those for his children who are implacable in their enmity to one another; for if the peacemakers are blessed, woe to the peace-breakers! Now by this it appears, that Christ never intended to have his religion propagated by fire and sword, or penal laws, or to acknowledge bigotry, or intemperate zeal, as the mark of his disciples. The children of this world love to fish in troubled waters, but the children of God are the peace-makers, the quiet in the land.

VIII. Those who are persecuted for righteousness' sake, are happy. This is the greatest paradox of all, and peculiar to Christianity; and therefore it is put last, and more largely insisted upon than any of the rest, v. 10-12. This beatitude, like Pharaoh's dream, is doubled, because hardly credited, and yet the thing is certain; and in the latter part there is change of the person, "Blessed are ye--ye my disciples, and immediate followers. This is that which you, who excel in virtue, are more immediately concerned in; for you must reckon upon hardships and troubles more than other men." Observe here,

1. The case of suffering saints described; and it is a hard case, and a very piteous one.

(1.) They are persecuted, hunted, pursued, run down, as noxious beasts are, that are sought for to be destroyed; as if a Christian did caput gerere lupinum--bear a wolf's head, as an outlaw is said to do--any one that finds him may slay him; they are abandoned as the offscouring of all things; fined, imprisoned, banished, stripped of their estates, excluded from all places of profit and trust, scourged, racked, tortured, always delivered to death, and accounted as sheep for the slaughter. This has been the effect of the enmity of the serpent's seed against the holy seed, ever since the time of righteous Abel. It was so in Old-Testament times, as we find, Heb. xi. 35, &c. Christ has told us that it would much more be so with the Christian church, and we are not to think it strange, 1 John iii. 13. He has left us an example.

(2.) The are reviled, and have all manner of evil said against them falsely. Nicknames, and names of reproach, are fastened upon them, upon particular persons, and upon the generation of the righteous in the gross, to render them odious; sometimes to make them formidable, that they may be powerfully assailed; things are laid to their charge that they knew not, Ps. xxxv. 11; Jer. xx. 18; Acts xvii. 6, 7. Those who have had no power in their hands to do them any other mischief, could yet do this; and those who have had power to persecute, had found it necessary to do this too, to justify themselves in their barbarous usage of them; they could not have baited them, if they had not dressed them in bear-skins; nor have given them the worst of treatment, if they had not first represented them as the worst of men. They will revile you, and persecute you. Note, Reviling the saints is persecuting them, and will be found so shortly, when hard speeches must be accounted for (Jude 15), and cruel mockings, Heb. xi. 36. They will say all manner of evil of you falsely; sometimes before the seat of judgment, as witnesses; sometimes in the seat of the scornful, with hypocritical mockers at feasts; they are the song of the drunkards; sometimes to face their faces, as Shimei cursed David; sometimes behind their backs, as the enemies of Jeremiah did. Note, There is no evil so black and horrid, which, at one time or other, has not been said, falsely, of Christ's disciples and followers.

(3.) All this is for righteousness' sake (v. 10); for my sake, v. 11. If for righteousness' sake, then for Christ's sake, for he is nearly interested in the work of righteousness. Enemies to righteousness are enemies to Christ. This precludes those from the blessedness who suffer justly, and are evil spoken of truly for their real crimes; let such be ashamed and confounded, it is part of their punishment; it is not the suffering, but the cause, that makes the martyr. Those suffer for righteousness' sake, who suffer because they will not sin against their consciences, and who suffer for doing that which is good. Whatever pretence persecutors have, it is the power of godliness that they have an enmity to; it is really Christ and his righteousness that are maligned, hated, and persecuted; For thy sake I have borne reproach, Ps. lxix. 9; Rom. viii. 36.

2. The comforts of suffering saints laid down.

(1.) They are blessed; for they now, in their life-time, receive their evil things (Luke xvi. 25), and receive them upon a good account. They are blessed; for it is an honour to them (Acts v. 41); it is an opportunity of glorifying Christ, of doing good, and of experiencing special comforts and visits of grace and tokens of his presence, 2 Cor. i. 5; Dan. iii. 25; Rom. viii. 29.

(2.) They shall be recompensed; Theirs is the kingdom of heaven. They have at present a sure title to it, and sweet foretastes of it; and shall ere long be in possession of it. Though there be nothing in those sufferings than can, in strictness, merit of God (for the sins of the best deserve the worst), yet this is here promised as a reward (v. 12); Great is your reward in heaven: so great, as far to transcend the service. It is in heaven, future, and out of sight; but well secured, out of the reach of chance, fraud, and violence. Note, God will provide that those who lose for him, though it be life itself, shall not lose by him in the end. Heaven, at last, will be an abundant recompence for all the difficulties we meet with in our way. This is that which has borne up the suffering saints in all ages--this joy set before them.

(3.) "So persecuted they the prophets that were before you, v. 12. They were before you in excellency, above what you are yet arrived at; they were before you in time, that they might be examples to you of suffering affliction and of patience, James v. 10. They were in like manner persecuted and abused; and can you expect to go to heaven in a way by yourself? Was not Isaiah mocked for his line upon line? Elisha for his bald head? Were not all the prophets thus treated? Therefore marvel not at it as a strange thing, murmur not at it as a hard thing; it is a comfort to see the way of suffering a beaten road, and an honour to follow such leaders. That grace which was sufficient for them, to carry them through their sufferings, shall not be deficient to you. Those who are your enemies are the seed and successors of them who of old mocked the messengers of the Lord," 2 Chron. xxxvi. 16; ch. xxiii. 31; Acts vii. 52.
Adam Clarke: Commentary on the Bible - 1831
5:3: Blessed are the poor in spirit, etc. - Or, happy, μακαριοι from μα or μη, not, and κηρ, fate, or death: intimating, that such persons were endued with immortality, and consequently were not liable to the caprices of fate. Homer, Iliad i, 330, calls the supreme gods, Θεων μακαρων, the ever happy and Immortal gods, and opposes them to θνητων ανθρωπων, mortal men.
τω δ' αυτω μαρτυροι εστων
Προς τε Θεων μακαρων, προς τε θνητων ανθροπων
"Be ye witnesses before the immortal gods, and before mortal men."
From this definition we may learn, that the person whom Christ terms happy is one who is not under the influence of fate or chance, but is governed by an all-wise providence, having every step directed to the attainment of immortal glory, being transformed by the power into the likeness of the ever-blessed God. Though some of the persons, whose states are mentioned in these verses, cannot be said to be as yet blessed or happy, in being made partakers of the Divine nature; yet they are termed happy by our Lord, because they are on the straight way to this blessedness.
Taken in this light the meaning is similar to that expressed by the poet when describing a happy man.
Felix, qui potuit rerum cognoscere causas: Atque metus omnes et inexorabile Fatum
Subjecit pedibus; strepitumque Acherontis avari!
Virg. Geor. ii. v. 490
Which may be thus paraphrased: -
"Happy is he who gains the knowledge of the first cause of all things; who can trample on every fear, and the doctrine of inexorable Fate; and who is not terrified by death, nor by the threatened torments of the invisible world!"
Poor in spirit - One who is deeply sensible of his spiritual poverty and wretchedness. Πτωχος, a poor man, comes from πτωσσω, to tremble, or shrink with fear. Being destitute of the true riches, he is tremblingly alive to the necessities of his soul, shrinking with fear lest he should perish without the salvation of God. Such Christ pronounces happy, because there is but a step between them and that kingdom which is here promised. Some contend, that μακαριοι should be referred to πνευματι, and the verse translated thus: Happy, or blessed in spirit, are the poor. But our Lord seems to have the humiliation of the spirit particularly in view.
Kingdom of heaven - Or, των ουρανων, of the heavens. A participation of all the blessings of the new covenant here, and the blessings of glory above. See this phrase explained, Mat 3:2 (note). Blessed are the poor! This is God's word; but who believes it? Do we not say, Yea, rather, Blessed is the rich?
The Jewish rabbins have many good sayings relative to that poverty and humility of spirit which Christ recommends in this verse. In the treatise called Bammidbar Rabbi, s. 20, we have these words: There were three (evils) in Balaam: the evil eye, (envy), the towering spirit, (pride), and the extensive mind (avarice).
Tanchum, fol. 84. The law does not abide with those who have the extensive mind, (avarice), but with him only who has a contrite heart.
Rabbi Chanina said, "Why are the words of the law compared to water? Because as waters flow from heights, and settle in low places, so the words of the law rest only with him who is of an humble heart." See Schoettgen.
Albert Barnes: Notes on the Bible - 1834
5:3: Blessed are the poor in spirit - The word "blessed" means "happy," referring to that which produces felicity, from whatever quarter it may come.
Poor in spirit - Luke says simply, Blessed are the poor. It has been disputed whether Christ meant the poor in reference to the things of this life, or to the humble. The gospel is said to be preached to the poor, Luk 4:18; Mat 11:5. It was predicted that the Messiah would preach to the poor, Isa 61:1. It is said that they have special facilities for being saved, Mat 19:23; Luk 18:24. The state of such persons is therefore comparatively blessed, or happy. Riches produce care, anxiety, and dangers, and not the least is the danger of losing heaven by them. To be poor in spirit is to have a humble opinion of ourselves; to be sensible that we are sinners, and have no righteousness of our own; to be willing to be saved only by the rich grace and mercy of God; to be willing to be where God places us, to bear what he lays on us, to go where he bids us, and to die when he commands; to be willing to be in his hands, and to feel that we deserve no favor from him. It is opposed to pride, and vanity, and ambition. Such are happy:
1. Because there is more real enjoyment in thinking of ourselves as we are, than in being filled with pride and vanity.
2. Because such Jesus chooses to bless, and on them he confers his favors here.
3. Because theirs will be the kingdom of heaven hereafter.
It is remarkable that Jesus began his ministry in this manner, so unlike all others. Other teachers had taught that happiness was to be found in honor, or riches, or splendor, or sensual pleasure. Jesus overlooked all those things, and fixed his eye on the poor and the humble, and said that happiness was to be found in the lowly vale of poverty more than in the pomp and splendors of life.
Theirs is the kingdom of heaven - That is, either they have special facilities for entering the kingdom of heaven, and of becoming Christians here, or they shall enter heaven hereafter. Both these ideas are probably included. A state of poverty a state where we are despised or unhonored by people is a state where people are most ready to seek the comforts of religion here, and a home in the heavens hereafter. See the notes at Mat 2:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: Blessed: Mat 5:4-11, Mat 11:6, Mat 13:16, Mat 24:46; Psa 1:1, Psa 2:12, Psa 32:1, Psa 32:2, Psa 41:1, Psa 84:12, Psa 112:1; Psa 119:1, Psa 119:2, Psa 128:1, Psa 146:5; Pro 8:32; Isa 30:18; Luk 6:20, Luk 6:21-26, Luk 11:28; Joh 20:29; Rom 4:6-9; Jam 1:12; Rev 19:9, Rev 22:14
the poor: Mat 11:25, Mat 18:1-3; Lev 26:41, Lev 26:42; Deu 8:2; Ch2 7:14, Ch2 33:12, Ch2 33:19, Ch2 33:23, Ch2 34:27; Job 42:6; Psa 34:18, Psa 51:17; Pro 16:19, Pro 29:23; Isa 57:15, Isa 61:1, Isa 66:2; Jer 31:18-20; Dan 5:21, Dan 5:22; Mic 6:8; Luk 4:18, Luk 6:20, Luk 18:14; Jam 1:10; Jam 4:9, Jam 4:10
for: Mat 3:2, Mat 8:11; Mar 10:14; Jam 2:5
Geneva 1599
5:3 Blessed [are] the (a) poor in (b) spirit: for theirs is the kingdom of heaven.
(a) Under the name of poverty are meant all the miseries, that are joined with poverty.
(b) Whose minds and spirits are brought under control, and tamed, and obey God.
John Gill
5:3 Blessed are the poor in spirit,.... Not the poor in purse, or who are so with respect to things temporal: for though God has chosen and called many, who are in such a condition of life, yet not all; the kingdom of heaven cannot be said to belong to them all, or only; but such as are poor in a spiritual sense. All mankind are spiritually poor; they have nothing to eat that is fit and proper; nor any clothes to wear, but rags; nor are they able to purchase either; they have no money to buy with; they are in debt, owe ten thousand talents, and have nothing to pay; and in such a condition, that they are not able to help themselves. The greater part of mankind are insensible of this their condition; but think themselves rich, and increased with goods: there are some who are sensible of it, who see their poverty and want, freely acknowledge it, bewail it, and mourn over it; are humbled for it, and are broken under a sense of it; entertain low and mean thoughts of themselves; seek after the true riches, both of grace and glory; and frankly acknowledge, that all they have, or hope to have, is owing to the free grace of God. Now these are the persons intended in this place; who are not only "poor", but are poor "in spirit"; in their own spirits, in their own sense, apprehension, and judgment: and may even be called "beggars", as the word may be rendered; for being sensible of their poverty, they place themselves at the door of mercy, and knock there; their language is, "God be merciful"; their posture is standing, watching, and waiting, at wisdom's gates, and at the posts of her door; they are importunate, will have no denial, yet receive the least favour with thankfulness. Now these are pronounced "blessed", for this reason,
for theirs is the kingdom of heaven; not only the Gospel, and the ministration of it, which belongs to them. "The poor have the Gospel preached": it not only reaches their ears, but their hearts; it enters into them, is applied unto them, they receive and embrace it with the utmost joy and gladness; but eternal glory, this is prepared for them, and given to them; they are born heirs of it, have a right unto it, are making meet for it, and shall enjoy it.
John Wesley
5:3 Happy are the poor - In the following discourse there is, A sweet invitation to true holiness and happiness, Mt 5:3-12. A persuasive to impart it to others, Mt 5:13-16. A description of true Christian holiness, Mt 5:17; Mt 7:12. (in which it is easy to observe, the latter part exactly answers the former.) The conclusion: giving a sure mark of the true way, warning against false prophets, exhorting to follow after holiness. The poor in spirit - They who are unfeignedly penitent, they who are truly convinced of sin; who see and feel the state they are in by nature, being deeply sensible of their sinfulness, guiltiness, helplessness. For theirs is the kingdom of heaven - The present inward kingdom: righteousness, and peace, and joy in the Holy Ghost, as well as the eternal kingdom, if they endure to the end. Lk 6:20.
Robert Jamieson, A. R. Fausset and David Brown
5:3 Blessed--Of the two words which our translators render "blessed," the one here used points more to what is inward, and so might be rendered "happy," in a lofty sense; while the other denotes rather what comes to us from without (as Mt 25:34). But the distinction is not always clearly carried out. One Hebrew word expresses both. On these precious Beatitudes, observe that though eight in number, there are here but seven distinct features of character. The eighth one--the "persecuted for righteousness' sake"--denotes merely the possessors of the seven preceding features, on account of which it is that they are persecuted (Ti2 3:12). Accordingly, instead of any distinct promise to this class, we have merely a repetition of the first promise. This has been noticed by several critics, who by the sevenfold character thus set forth have rightly observed that a complete character is meant to be depicted, and by the sevenfold blessedness attached to it, a perfect blessedness is intended. Observe, again, that the language in which these Beatitudes are couched is purposely fetched from the Old Testament, to show that the new kingdom is but the old in a new form; while the characters described are but the varied forms of that spirituality which was the essence of real religion all along, but had well-nigh disappeared under corrupt teaching. Further, the things here promised, far from being mere arbitrary rewards, will be found in each case to grow out of the characters to which they are attached, and in their completed form are but the appropriate coronation of them. Once more, as "the kingdom of heaven," which is the first and the last thing here promised, has two stages--a present and a future, an initial and a consummate stage--so the fulfilment of each of these promises has two stages--a present and a future, a partial and a perfect stage.
Blessed are the poor in spirit--All familiar with Old Testament phraseology know how frequently God's true people are styled "the poor" (the "oppressed," "afflicted," "miserable") or "the needy"--or both together (as in Ps 40:17; Is 41:17). The explanation of this lies in the fact that it is generally "the poor of this world" who are "rich in faith" (Jas 2:5; compare 2Cor 6:10; Rev_ 2:9); while it is often "the ungodly" who "prosper in the world" (Ps 73:12). Accordingly, in Lk 6:20-21, it seems to be this class--the literally "poor" and "hungry"--that are specially addressed. But since God's people are in so many places styled "the poor" and "the needy," with no evident reference to their temporal circumstances (as in Ps 68:10; Ps 69:29-33; Ps 132:15; Is 61:1; Is 66:2), it is plainly a frame of mind which those terms are meant to express. Accordingly, our translators sometimes render such words "the humble" (Ps 10:12, Ps 10:17), "the meek" (Ps 22:26), "the lowly" (Prov 3:34), as having no reference to outward circumstances. But here the explanatory words, "in spirit," fix the sense to "those who in their deepest consciousness realize their entire need" (compare the Greek of Lk 10:21; Jn 11:33; Jn 13:21; Acts 20:22; Rom 12:11; 1Cor 5:3; Phil 3:3). This self-emptying conviction, that "before God we are void of everything," lies at the foundation of all spiritual excellence, according to the teaching of Scripture. Without it we are inaccessible to the riches of Christ; with it we are in the fitting state for receiving all spiritual supplies (Rev_ 3:17-18; Mt 9:12-13).
for theirs is the kingdom of heaven--(See on Mt 3:2). The poor in spirit not only shall have--they already have--the kingdom. The very sense of their poverty is begun riches. While others "walk in a vain show"--"in a shadow," "an image"--in an unreal world, taking a false view of themselves and all around them--the poor in spirit are rich in the knowledge of their real case. Having courage to look this in the face, and own it guilelessly, they feel strong in the assurance that "unto the upright there ariseth light in the darkness" (Ps 112:4); and soon it breaks forth as the morning. God wants nothing from us as the price of His saving gifts; we have but to feel our universal destitution, and cast ourselves upon His compassion (Job 33:27-28; 1Jn 1:9). So the poor in spirit are enriched with the fulness of Christ, which is the kingdom in substance; and when He shall say to them from His great white throne, "Come, ye blessed of My Father, inherit the kingdom prepared for you," He will invite them merely to the full enjoyment of an already possessed inheritance.
5:45:4: Երանի՛ սգաւորաց, զի նոքա մխիթարեսցին։
4 - Երանի՜ սգաւորներին, որովհետեւ նրանք պիտի մխիթարուեն:
4 Երանի՜ սգաւորներուն, վասն զի անոնք պիտի մխիթարուին։
Երանի սգաւորաց, զի նոքա մխիթարեսցին:

5:4: Երանի՛ սգաւորաց, զի նոքա մխիթարեսցին։
4 - Երանի՜ սգաւորներին, որովհետեւ նրանք պիտի մխիթարուեն:
4 Երանի՜ սգաւորներուն, վասն զի անոնք պիտի մխիթարուին։
zohrab-1805▾ eastern-1994▾ western am▾
5:44: Блаженны плачущие, ибо они утешатся.
5:4  μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται.
5:4. μακάριοι ( Bless-belonged ) οἱ ( the-ones ) πενθοῦντες , ( mourning-unto ,"ὅτι (to-which-a-one) αὐτοὶ (them) παρακληθήσονται . ( they-shall-be-called-beside-unto )
5:4. beati mites quoniam ipsi possidebunt terramBlessed are the meek: for they shall possess the land.
4. Blessed are they that mourn: for they shall be comforted.
Blessed [are] they that mourn: for they shall be comforted:

4: Блаженны плачущие, ибо они утешатся.
5:4  μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται.
5:4. beati mites quoniam ipsi possidebunt terram
Blessed are the meek: for they shall possess the land.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4 (Лк VI:21). Прежде всего, укажем, что в разных кодексах стихи 4 и 5 переставлены, и эта перестановка была известна уже во втором веке. После первого блаженства (блаженны нищие духом) у Тишендорфа и в Вульгате следует: блаженны кроткие. Но в нескольких важнейших кодексах (Синайский, В, С и многие унциальные) за первым блаженством следует «блаженны плачущие». Последний порядок может считаться общепринятым; он принят и в нашем славянском и русском текстах. Разница, конечно, или вовсе не оказывает, или оказывает очень мало влияния на смысл и содержание блаженств. Почему она произошла, сказать трудно. — Существующие объяснения связи первого и второго блаженств вообще неудовлетворительны. Как выше было сказано, руководящую идею блаженств дает слово блаженны (makarioi). Попытки объяснить их другою связью следует признать неудачными. Объясняя логически ход мыслей Спасителя в блаженствах, представляют (Толюк и за ним другие) дело так. Первоначально в человеке бывает сознание своей внутренней бедности, нищеты духа; следствием этого бывает скорбь, которая происходит от сознания своей виновности и несовершенства; а отсюда появляется кротость и стремление к правде. По мере того, как это стремление удовлетворяется и человеку даруется прощение, в нем пробуждается милосердие и любовь к другим, он очищается от грехов и стремится сообщить мир, которого он сам достиг, другим. Но, не говоря уже о том, что такое построение неясно и несколько искусственно, и, во всяком случае, не могло быть понятно непосредственным слушателям Христа, оно может еще иметь некоторое применение только к блаженствам, изложенным в 3–7 стихах, и страдает большими натяжками и еще большими неясностями в приложении к остальным блаженствам. Потому что, каким образом за нищетою духа, скорбью, кротостью, исканием правды и милостью должны следовать блаженства, зависящие от разных поношений, гонений и преследований? Этого теория не объясняет. Гораздо вероятнее предположить, что Спаситель и тут хотел просто перечислить свойства и характер людей, имевших сделаться гражданами учреждаемого Им Небесного Царства, основание для чего давалось самым видом стоявшей пред Ним толпы, а вовсе не указывал на психологический процесс, в порядке постепенности, направленный для приготовления к Царству и на духовное развитие человека (ср. Лк VI:20 и след., где блаженства указаны совсем не в том порядке, как у Матфея). На вопрос, исчерпывают ли слова Христа все счастье человека в новом Царстве, или, другими словами, перечислены ли полностью те люди, которые должны сделаться блаженными, едва ли можно ответить. Может быть, если бы пред Христом стояли еще и другие люди, каких не было в окружающей Его толпе, то были бы присоединены в Его речи и другие блаженства. Мы, по крайней мере, знаем, что кроме перечисленных Христом блаженных, достойных сделаться членами Его Царства, были и еще блаженные люди (Мф XI:6; Лк VII:23; Деян XX:35). — Несомненно, что как ни просты и как ни очевидны истины, указанные Христом, до них не мог дойти естественный человек своим собственным разумом, и их следует признать за откровение, и притом, высочайшее и божественное. Параллели, приводимые из Талмуда, имеют отношение не ко всем блаженствам. Попытки сблизить ст. 3, 4 Матфея с Исаии LXI:1–3 и показать, что Христос только повторяет слова пророка, могут считаться неудачными, потому что для всякого, читающего Библию, совершенно ясно, что между речью Христа о блаженствах и указанным местом из пророка Исаии нет никакого сходства, за исключением только отдельных выражений. Однако могло быть, что порядок первых двух блаженств, т. е. речь о плачущих после нищих, мог быть определен указанным местом из пророка Исаии. Что касается самого значения слова «плачущие» (penqounteV), то отличие его от других греч. слов, выражающих скорбь, печаль, по-видимому, в том, что оно означает скорбь, соединенную с пролитием слез. Поэтому указанное греч. слово противополагается смеху (Лк VI:25; Иак IV:9). Выражение означает вообще и в буквальном, и переносном смысле плач, и притом, преимущественно, вследствие каких-либо страданий (penqoV — от pascw — страдаю). Говорить, что здесь разумеется плач о грехах и т. п., значит опять удаляться в область отвлеченностей. Согласно нашему объяснению, Христос, видя пред Собою нищих духом, может быть, видел и плачущих. Без сомнения, такие люди знакомы и каждому, даже обыкновенному проповеднику. Если же не было около Христа плачущих теперь, то Он мог видеть их раньше. Он их приветствовал во втором блаженстве, отчего бы ни зависел их плач. Слово утешатся как нельзя более соответствует слову плачущие, отличается полною естественностью. Конечно, для всех плачущих самое естественное состояние в том, что они утешатся. Слово утешатся не вполне, впрочем, выражает мысль греческого слова (parakalew), которое означает собств. вызывать, призывать, затем говорить что-нибудь кому-нибудь, увещевать, убеждать, просить кого о помощи и оказывать помощь. Последнее выражение всего более соответствует употребленному в 4 стихе paraklhqhsontai. Поэтому смысл рассматриваемого блаженства может быть таков: блаженны плачущие, ибо они получат помощь, от которой их слезы прекратятся.
Adam Clarke: Commentary on the Bible - 1831
5:4: Blessed are they that mourn - That is, those who, feeling their spiritual poverty, mourn after God, lamenting the iniquity that separated them from the fountain of blessedness. Every one flies from sorrow, and seeks after joy, and yet true joy must necessarily be the fruit of sorrow. The whole need not (do not feel the need of) the physician, but they that are sick do; i.e. they who are sensible of their disease. Only such persons as are deeply convinced of the sinfulness of sin, feel the plague of their own heart, and turn with disgust from all worldly consolations, because of their insufficiency to render them happy, have God's promise of solid comfort. They Shall Be comforted, says Christ, παρακληθησονται, from παρα, near, and καλεω, I call. He will call them to himself, and speak the words of pardon, peace, and life eternal, to their hearts. See this notion of the word expressed fully by our Lord, Mat 11:28, Come Unto Me all ye who are weary and heavy laden, and I will give you rest.
Albert Barnes: Notes on the Bible - 1834
5:4: Blessed are they that mourn - This is capable of two meanings: either, that those are blessed who are afflicted with the loss of friends or possessions, or that they who mourn over sin are blessed. As Christ came to preach repentance, to induce people to mourn over their sins and to forsake them, it is probable that he had the latter particularly in view. Compare Co2 7:10. At the same time, it is true that the gospel only can give true comfort to those in affliction, Isa 61:1-3; Luk 4:18. Other sources of consolation do not reach the deep sorrows of the soul. They may blunt the sensibilities of the mind; they may produce a sullen and reluctant submission to what we cannot help: but they do not point to the true source of comfort. In the God of mercy only; in the Saviour; in the peace that flows from the hope of a better world, and there only, is there consolation, Co2 3:17-18; Co2 5:1. Those that mourn thus shall be comforted. So those that grieve over sin; that sorrow that they have committed it, and are afflicted and wounded that they have offended God, shall find comfort in the gospel. Through the merciful Saviour those sins may be forgiven. In him the weary and heavy-ladened soul shall find peace Mat 11:28-30; and the presence of the Comforter, the Holy Spirit, shall sustain them here Joh 14:26-27, and in heaven all their tears shall be wiped away, Rev 21:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: Psa 6:1-9, Psa 13:1-5, Psa 30:7-11, Psa 32:3-7, Psa 40:1-3, Psa 69:29-30, Psa 116:3-7; Psa 126:5, Psa 126:6; Isa 12:1, Isa 25:8, Isa 30:19, Isa 35:10, Isa 38:14-19, Isa 51:11, Isa 51:12, Isa 57:18; Isa 61:2, Isa 61:3, Isa 66:10; Jer 31:9-12, Jer 31:16, Jer 31:17; Eze 7:16, Eze 9:4; Zac 12:10-14; Zac 13:1; Luk 6:21, Luk 6:25, Luk 7:38, Luk 7:50, Luk 16:25; Joh 16:20-22; Co2 1:4-7; Co2 7:9, Co2 7:10; Jam 1:12; Rev 7:14-17, Rev 21:4
John Gill
5:4 Blessed are they that mourn,.... For sin, for their own sins; the sin of their nature, indwelling sin, which is always working in them, and is a continual grief of mind to them; the unbelief of their hearts, notwithstanding the many instances, declarations, promises, and discoveries of grace made unto them; their daily infirmities, and many sins of life, because they are committed against a God of love, grace, and mercy, grieve the Spirit, and dishonour the Gospel of Christ: who mourn also for the sins of others, for the sins of the world, the profaneness and wickedness that abound in it; and more especially for the sins of professors, by reason of which, the name of God, and ways of Christ, are evil spoken of: who likewise mourn under afflictions, spiritual ones, temptations, desertions, and declensions; temporal ones, their own, which they receive, either more immediately from the hand of God, or from men; such as they endure for the sake of Christ, and the profession of his Gospel; and who sympathize with others in their afflictions. These, how sorrowful and distressed soever they may appear, are blessed
for they shall be comforted: here in this life, by the God of all comfort, by Christ the comforter; by the Spirit of God, whose work and office it is to comfort; by the Scriptures of truth, which are written for their consolation; by the promises of the Gospel, through which the heirs of promise have strong consolation; by the ordinances of it, which are breasts of consolation; and by the ministers of the word, who have a commission from the Lord to speak comfortably to them; and then are they comforted, when they have the discoveries of the love of God, manifestations of pardoning grace, through the blood of Christ, and enjoy the divine presence: and they shall be comforted hereafter; when freed from all the troubles of this life, they shall be blessed with uninterrupted communion with Father, Son, and Spirit, and with the happy society of angels and glorified saints. Is 61:1 seems to be referred to, both in this, and in the preceding verse.
John Wesley
5:4 They that mourn - Either for their own sins, or for other men's, and are steadily and habitually serious. They shall be comforted - More solidly and deeply even in this world, and eternally in heaven.
Robert Jamieson, A. R. Fausset and David Brown
5:4 Blessed are they that mourn: for they shall be comforted--This "mourning" must not be taken loosely for that feeling which is wrung from men under pressure of the ills of life, nor yet strictly for sorrow on account of committed sins. Evidently it is that entire feeling which the sense of our spiritual poverty begets; and so the second beatitude is but the complement of the first. The one is the intellectual, the other the emotional aspect of the same thing. It is poverty of spirit that says, "I am undone"; and it is the mourning which this causes that makes it break forth in the form of a lamentation--"Woe is me! for I am undone." Hence this class are termed "mourners in Zion," or, as we might express it, religious mourners, in sharp contrast with all other sorts (Is 61:1-3; Is 66:2). Religion, according to the Bible, is neither a set of intellectual convictions nor a bundle of emotional feelings, but a compound of both, the former giving birth to the latter. Thus closely do the first two beatitudes cohere. The mourners shall be "comforted." Even now they get beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness. Sowing in tears, they reap even here in joy. Still, all present comfort, even the best, is partial, interrupted, short-lived. But the days of our mourning shall soon be ended, and then God shall wipe away all tears from our eyes. Then, in the fullest sense, shall the mourners be "comforted."
5:55:5: Երանի՛ հեզոց, զի նոքա ժառանգեսցեն զերկիր։
5 - Երանի՜ հեզերին, որովհետեւ նրանք երկիրը պիտի ժառանգեն:
5 Երանի՜ հեզերուն, վասն զի անոնք պիտի ժառանգեն երկիրը։
Երանի հեզոց, զի նոքա ժառանգեսցեն զերկիր:

5:5: Երանի՛ հեզոց, զի նոքա ժառանգեսցեն զերկիր։
5 - Երանի՜ հեզերին, որովհետեւ նրանք երկիրը պիտի ժառանգեն:
5 Երանի՜ հեզերուն, վասն զի անոնք պիտի ժառանգեն երկիրը։
zohrab-1805▾ eastern-1994▾ western am▾
5:55: Блаженны кроткие, ибо они наследуют землю.
5:5  μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσιν τὴν γῆν.
5:5. μακάριοι ( Bless-belonged ) οἱ ( the-ones ) πραεῖς , ( mild ,"ὅτι (to-which-a-one) αὐτοὶ (them) κληρονομήσουσι ( they-shall-lot-parcelee-unto ) τὴν ( to-the-one ) γῆν . ( to-a-soil )
5:5. beati qui lugent quoniam ipsi consolabunturBlessed are they that mourn: for they shall be comforted.
5. Blessed are the meek: for they shall inherit the earth.
Blessed [are] the meek: for they shall inherit the earth:

5: Блаженны кроткие, ибо они наследуют землю.
5:5  μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσιν τὴν γῆν.
5:5. beati qui lugent quoniam ipsi consolabuntur
Blessed are they that mourn: for they shall be comforted.
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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
5 Под словом кроткие разумеются тихие, смиренные, незлобивые, скромные, смирные. Таким людям противоположны суровые (calepoi), раздраженные (pikroi), дикие (agrioi). По Августину «кроткие суть те, которые уступают бесстыдным делам (improbitatibaus) и не противятся злу, но побеждают зло добром» (Рим XII:21). Греческое prauV или praoV значит тихий, спокойный, кроткий, мягкий, милостивый. Наблюдение кротких людей доступно всем, и потому смысл слова кроткие (praeiV) не представляет особенных затруднений. Зато объяснение дальнейшего выражения: они наследуют землю, представляет большие трудности, потому что тут возникают следующие вопросы: какую землю? почему землю наследуют именно кроткие? Такие вопросы предлагал Златоуст. «Какую землю? скажи мне. Некоторые говорят, что — духовную. Но это неправда, потому что в Писании мы нигде не находим упоминания о духовной земле. Но что же это значит? Христос здесь чувственную награду установил, как и Павел». Какая здесь именно разумеется чувственная награда или земля, Златоуст ближе не объясняет. Некоторый свет на эти слова Христа бросает обстоятельство, что слова Его почти буквально сходны с словами Пс XXXVI:11: «кроткие наследуют землю» (oi de praeiV klhronomhsousin ghn — LXX). В псалме еврейском и у LXX слово землю употреблено без члена (вообще землю, неизвестно какую). В Евангелии — с членом. Замечательно, что выражение: наследуют землю повторяется в псалме несколько раз (ст. 9, 11, 22, 29, 34), и слово земля употребляется в том же неопределенном значении, как и у евангелиста. В псалме уповающие на Господа, кроткие, праведники, непорочные и проч. противопоставляются злодеям, людям лукавым, делающим зло, нечестивым, беззаконникам. Речь об истреблении (на земле) злодеев, которые, «как трава, скоро будут подкошены и, как зеленеющий злак, увянут», «истребятся» с своим потомством. «Видел я», говорит псалмопевец, «нечестивца грозного, расширившегося, подобно укоренившемуся многоветвистому дереву; но он прошел, и вот нет его; ищу его и не нахожу». Следовательно, главная мысль псалма заключается в том, что нечестивые будут заменены праведными и в этом смысле наследуют землю. Можно думать, что и Спаситель говорил в том же смысле. Он говорил не о том, что кроткие наследуют святую землю, Палестину, а вообще землю, сделаются хозяевами земли, вселенной. История оправдывает такое пророчество. Христиане, усвоившие себе христианские идеалы кротости, незлобивости, смирения, действительно наследовали землю, которая прежде занята была нечестивыми (язычниками); процесс этот продолжается до настоящего времени и неизвестно когда окончится. Oi ptwcoi tw pneumati и praeiV не суть синонимические термины.
Adam Clarke: Commentary on the Bible - 1831
5:5: Blessed are the meek - Happy, οι πραεις, from ῥαος, easy, those who are of a quiet, gentle spirit, in opposition to the proud and supercilious Scribes and Pharisees and their disciples. We have a compound word in English, which once fully expressed the meaning of the original, viz. gentleman; but it has now almost wholly lost its original signification. Our word meek comes from the old Anglo-saxon meca, or meccea, a companion or equal, because he who is of a meek or gentle spirit, is ever ready to associate with the meanest of those who fear God, feeling himself superior to none; and well knowing that he has nothing of spiritual or temporal good but what he has received from the mere bounty of God, having never deserved any favor from his hand.
For they shall inherit the earth - Or, την γην, the land. Under this expression, which was commonly used by the prophets to signify the land of Canaan, in which all temporal good abounded, Jdg 18:9, Jdg 18:10, Jesus Christ points out that abundance of spiritual good, which was provided for men in the Gospel. Besides, Canaan was a type of the kingdom of God; and who is so likely to inherit glory as the man in whom the meekness and gentleness of Jesus dwell? In some good MSS. and several ancient versions, the fourth and fifth verses are transposed: see the authorities in the various readings in Professor Griesbach's edition. The present arrangement certainly is most natural:
1. Poverty, to which the promise of the kingdom is made.
2. Mourning or distress, on account of this impoverished state, to which consolation is promised. And
3. Meekness established in the heart by the consolations received.
Albert Barnes: Notes on the Bible - 1834
5:5: The meek - Meekness is patience in the reception of injuries. It is neither meanness nor a surrender of our rights, nor cowardice; but it is the opposite of sudden anger, of malice, of long-harbored vengeance. Christ insisted on his right when he said, "If I have done evil, bear witness of the evil; but if well, why smitest thou me?" Joh 18:23. Paul asserted his right when he said, "They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves, and fetch us out," Act 16:37. And yet Christ was the very model of meekness. It was one of his characteristics, "I am meek," Mat 11:29. So of Paul. No man endured more wrong, or endured it more patiently than he. Yet the Saviour and the apostle were not passionate. They bore all patiently. They did not press their rights through thick and thin, or trample down the rights of others to secure their own.
Meekness is the reception of injuries with a belief that God will vindicate us. "Vengeance is his; he will repay," Rom 12:19. It little becomes us to take his place, and to do what he has promised to do.
Meekness produces peace. It is proof of true greatness of soul. It comes from a heart too great to be moved by little insults. It looks upon those who offer them with pity. He that is constantly ruffled; that suffers every little insult or injury to throw him off his guard and to raise a storm of passion within, is at the mercy of every mortal that chooses to disturb him. He is like "the troubled sea that cannot rest, whose waters cast up mire and dirt."
They shall inherit the earth - This might have been translated the land. It is probable that here is a reference to the manner in which the Jews commonly expressed themselves to denote any great blessing. It was promised to them that they should inherit the land of Canaan. For a long time the patriarchs looked forward to this, Gen 15:7-8; Exo 32:13. They regarded it as a great blessing. It was so spoken of in the journey in the wilderness, and their hopes were crowned when they took possession of the promised land, Deu 1:38; Deu 16:20. In the time of our Saviour they were in the constant habit of using the Old Testament, where this promise perpetually occurs, and they used it "as a proverbial expression to denote any great blessing, perhaps as the sum of all blessings," Psa 37:20; Isa 60:21. Our Saviour used it in this sense, and meant to say, not that the meek would own great property or have many lands, but that they would possess special blessings. The Jews also considered the land of Canaan as a type of heaven, and of the blessings under the Messiah. To inherit the land became, therefore, an expression denoting those blessings. When our Saviour uses this language here, he means that the meek shall be received into his kingdom, and partake of its blessings here, and of the glories of the heavenly Canaan hereafter. The value of meekness, even in regard to worldly property and success in life, is often exhibited in the Scriptures, Pro 22:24-25; Pro 15:1; Pro 25:8, Pro 25:15. It is also seen in common life that a meek, patient, mild man is the most prospered. An impatient and quarrelsome man raises up enemies; often loses property in lawsuits; spends his time in disputes and broils rather than in sober, honest industry; and is harassed, vexed, and unsuccessful in all that he does. "Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come," Ti1 4:8. Compare Ti1 6:3-6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: the meek: Mat 11:29, Mat 21:5; Num 12:3; Psa 22:26, Psa 25:9, Psa 69:32 *marg. Psa 147:6, Psa 149:4; Isa 11:4, Isa 29:19, Isa 61:1; Zep 2:3; Gal 5:23; Eph 4:2; Col 3:12; Ti1 6:11; Ti2 2:25; Tit 3:2; Jam 1:21, Jam 3:13; Pe1 3:4, Pe1 3:15
they: Psa 25:13, Psa 37:9, Psa 37:11, Psa 37:22, Psa 37:29, Psa 37:34; Isa 60:21; Rom 4:13
John Gill
5:5 Blessed are the meek,.... Who are not easily provoked to anger; who patiently bear, and put up with injuries and affronts; carry themselves courteously, and affably to all; have the meanest thoughts of themselves, and the best of others; do not envy the gifts and graces of other men; are willing to be instructed and admonished, by the meanest of the saints; quietly submit to the will of God, in adverse dispensations of providence; and ascribe all they have, and are, to the grace of God. Meekness, or humility, is very valuable and commendable. The Jews, though a proud, haughty, and wrathful people, cannot but speak in its praise:
"Wisdom, fear, and meekness, say (b) they, are of high esteem; but "meekness", is greater than them all.''
They had two very considerable doctors in the time of Christ, Hillell and Shammai; the one was of a meek, the other of an angry disposition: hence, say they (c),
"Let a man be always meek as Hillell, and let him not be angry as Shammai.''
Here meekness is to be considered, not as a moral virtue, but as a Christian grace, a fruit of the Spirit of God; which was eminently in Christ, and is very ornamental to believers; and of great advantage and use to them, in hearing and receiving the word; in giving an account of the reason of the hope that is in them; in instructing and restoring such, who have backslidden, either in principle or practice; and in the whole of their lives and conversations; and serves greatly to recommend religion to others: such who are possessed of it, and exercise it, are well pleasing to God; when disconsolate, he comforts them; when hungry, he satisfies them; when they want direction, he gives it to them; when wronged, he will do them right; he gives them more grace here, and glory hereafter. The blessing instanced, in which they shall partake of, is,
they shall inherit the earth; not the land of Canaan, though that may be alluded to; nor this world, at least in its present situation; for this is not the saints' rest and inheritance: but rather, the "new earth", which will be after this is burnt up; in which only such persons as are here described shall dwell; and who shall inherit it, by virtue of their being heirs of God, and joint heirs with Christ; whose is the earth, and the fulness thereof. Though some think heaven is here designed, and is so called, partly for the sake of variety of expression, from Mt 5:3 and partly in allusion to the land of Canaan, a type of it; and may be called an earth, or country, that is an heavenly one, in opposition to this earthly one; as the heavenly Jerusalem is opposed to the earthly one, and which will be a glorious inheritance. The passage, referred to is Ps 37:11.
(b) Piske Tosaphot Yebamot, art. 196. (c) T. Bab. Sabbat. fol. 30. 2.
John Wesley
5:5 Happy are the meek - They that hold all their passions and affections evenly balanced. They shall inherit the earth - They shall have all things really necessary for life and godliness. They shall enjoy whatever portion God hath given them here, and shall hereafter possess the new earth, wherein dwelleth righteousness.
Robert Jamieson, A. R. Fausset and David Brown
5:5 Blessed are the meek: for they shall inherit the earth--This promise to the meek is but a repetition of Ps 37:11; only the word which our Evangelist renders "the meek," after the Septuagint, is the same which we have found so often translated "the poor," showing how closely allied these two features of character are. It is impossible, indeed, that "the poor in spirit" and "the mourners" in Zion should not at the same time be "meek"; that is to say, persons of a lowly and gentle carriage. How fitting, at least, it is that they should be so, may be seen by the following touching appeal: "Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men: FOR WE OURSELVES WERE ONCE FOOLISH, disobedient, deceived, serving divers lusts and pleasures . . . But after that the kindness and love of God our Saviour toward man appeared . . . : according to His mercy He saved us," &c. (Tit 3:1-7). But He who had no such affecting reasons for manifesting this beautiful carriage, said, nevertheless, of Himself, "Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls" (Mt 11:29); and the apostle besought one of the churches by "the meekness and gentleness of Christ" (2Cor 10:1). In what esteem this is held by Him who seeth not as man seeth, we may learn from 1Pet 3:4, where the true adorning is said to be that of "a meek and quiet spirit, which in the sight of God is of great price." Towards men this disposition is the opposite of high-mindedness, and a quarrelsome and revengeful spirit; it "rather takes wrong, and suffers itself to be defrauded" (1Cor 6:7); it "avenges not itself, but rather gives place unto wrath" (Rom 12:19); like the meek One, "when reviled, it reviles not again; when it suffers, it threatens not: but commits itself to Him that judgeth righteously" (1Pet 2:19-22). "The earth" which the meek are to inherit might be rendered "the land"--bringing out the more immediate reference to Canaan as the promised land, the secure possession of which was to the Old Testament saints the evidence and manifestation of God's favor resting on them, and the ideal of all true and abiding blessedness. Even in the Psalm from which these words are taken the promise to the meek is not held forth as an arbitrary reward, but as having a kind of natural fulfilment. When they delight themselves in the Lord, He gives them the desires of their heart: when they commit their way to Him, He brings it to pass; bringing forth their righteousness as the light, and their judgment as the noonday: the little that they have, even when despoiled of their rights, is better than the riches of many wicked (Psa. 37:1-24). All things, in short, are theirs--in the possession of that favor which is life, and of those rights which belong to them as the children of God--whether the world, or life, or death, or things present, or things to come; all are theirs (1Cor 3:21-22); and at length, overcoming, they "inherit all things" (Rev_ 21:7). Thus are the meek the only rightful occupants of a foot of ground or a crust of bread here, and heirs of all coming things.
5:65:6: Երանի՛ որ քաղցեալ եւ ծարաւի իցեն արդարութեան, զի նոքա յագեսցին։
6 - Երանի՜ նրանց, որ քաղցն ու ծարաւն ունեն արդարութեան, որովհետեւ նրանք պիտի յագենան:
6 Երանի՜ անոնց որ անօթի ու ծարաւ են արդարութեան, վասն զի անոնք պիտի կշտանան։
Երանի որ քաղցեալ եւ ծարաւի իցեն արդարութեան, զի նոքա յագեսցին:

5:6: Երանի՛ որ քաղցեալ եւ ծարաւի իցեն արդարութեան, զի նոքա յագեսցին։
6 - Երանի՜ նրանց, որ քաղցն ու ծարաւն ունեն արդարութեան, որովհետեւ նրանք պիտի յագենան:
6 Երանի՜ անոնց որ անօթի ու ծարաւ են արդարութեան, վասն զի անոնք պիտի կշտանան։
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5:66: Блаженны алчущие и жаждущие правды, ибо они насытятся.
5:6  μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται.
5:6. μακάριοι ( Bless-belonged ) οἱ (the-ones) πεινῶντες ( hungering-unto ) καὶ (and) διψῶντες ( thirsting-unto ) τὴν (to-the-one) δικαιοσύνην, (to-a-course-belongedness,"ὅτι (to-which-a-one) αὐτοὶ (them) χορτασθήσονται. (they-shall-be-victualaged-to)
5:6. beati qui esuriunt et sitiunt iustitiam quoniam ipsi saturabunturBlessed are they that hunger and thirst after justice: for they shall have their fill.
6. Blessed are they that hunger and thirst after righteousness: for they shall be filled.
Blessed [are] they which do hunger and thirst after righteousness: for they shall be filled:

6: Блаженны алчущие и жаждущие правды, ибо они насытятся.
5:6  μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται.
5:6. beati qui esuriunt et sitiunt iustitiam quoniam ipsi saturabuntur
Blessed are they that hunger and thirst after justice: for they shall have their fill.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6 (Лк VI:21 — просто алчущие греч.) Эти слова сами по себе не представляют трудностей для истолкования. Несколько затруднительным представляется только слово «правда». Какой правды? Можно было бы сказать, что под правдой разумеется истина; но тогда в греческом стояло бы alhqeia, а не dikaiosunh. Это последнее слово имеет множество значений. В рассматриваемом месте вероятнее всего оно означает правду Божию, жизнь, согласную с данными Богом законами и повелениями. Что касается образа, принятого Христом, то он не необычен в священном писании (см. Пс XLI:2 и след.; LXII:2; Ис LV:1–3; Амос VIII:11–14). Последователи Христа должны с такою же силою стремиться к правде пред Богом, с какою голодные стараются найти себе хлеб, или жаждущие воду.
Adam Clarke: Commentary on the Bible - 1831
5:6: They which do hunger and thirst - As the body has its natural appetites of hunger and thirst for the food and drink suited to its nourishment, so has the soul. No being is indestructible or unfailing in its nature but God; no being is independent but him: as the body depends for its nourishment, health, and strength upon the earth, so does the soul upon heaven. Heavenly things cannot support the body; they are not suited to its nature: earthly things cannot support the soul, for the same reason. When the uneasy sensation termed hunger takes place in the stomach, we know we must get food or perish. When the soul is awakened to a tense of its wants, and begins to hunger and thirst after righteousness or holiness, which is its proper food, we know that it must be purified by the Holy Spirit, and be made a partaker of that living bread, Joh 8:48, or perish everlastingly. Now, as God never inspires a prayer but with a design to answer it, he who hungers and thirsts after the full salvation of God, may depend on being speedily and effectually blessed or satisfied, well-fed, as the word χορτασθησονται implies. Strong and intense desire after any object has been, both by poets and orators, represented metaphorically by hunger and thirst. See the well-known words of Virgil, Aeneid iii. 55.
- Quid non mortalia pectora cogis,
Auri sacra Fames!
"O cursed hunger after gold! what canst thou not influence the hearts of men to perpetrate?"
How frequently do we find, inexplebilis honorum Fames-Sitiens virtutis-famae Situs, the insatiable hunger after honor, a thirst for virtue, thirst after fame, and such like! Righteousness here is taken for all the blessings of the new covenant - all the graces of the Messiah's kingdom - a full restoration to the image of God!
Albert Barnes: Notes on the Bible - 1834
5:6: Blessed are they which do hunger ... - Hunger and thirst, here, are expressive of strong desire. Nothing would better express the strong desire which we ought to feel to obtain righteousness than hunger and thirst. No needs are so keen, none so imperiously demand supply, as these. They occur daily, and when long continued, as in case of those shipwrecked, and doomed to wander months or years over burning sands, with scarcely any drink or food, nothing is more distressing. An ardent desire for anything is often represented in the Scriptures by hunger and thirst, Psa 42:1-2; Psa 63:1-2. A desire for the blessings of pardon and peace; a deep sense of sin, and want, and wretchedness, is also represented by thirsting, Isa 55:1-2.
They shall be filled - They shall be satisfied as a hungry man is when supplied with food, or a thirsty man when supplied with drink. Those who are perishing for want of righteousness; those who feel that they are lost sinners and strongly desire to be holy, shall be thus satisfied. Never was there a desire to be holy which God was not willing to gratify, and the gospel of Christ has made provision to satisfy all who truly desire to be holy. See Isa 55:1-3; Isa 65:13; Joh 4:14; Joh 6:35; Joh 7:37-38; Psa 17:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: are: Psa 42:1, Psa 42:2, Psa 63:1, Psa 63:2, Psa 84:2, Psa 107:9; Amo 8:11-13; Luk 1:53, Luk 6:21, Luk 6:25; Joh 6:27
for: Psa 4:6, Psa 4:7, Psa 17:15, Psa 63:5, Psa 65:4, Psa 145:19; Sol 5:1; Isa 25:6, Isa 41:17, Isa 44:3; Isa 49:9, Isa 49:10, Isa 55:1-3, Isa 65:13, Isa 66:11; Joh 4:14, Joh 6:48-58, Joh 7:37; Rev 7:16
John Gill
5:6 Blessed are they which do hunger and thirst,.... Not after the riches, honours, and pleasures of this world, but
after righteousness; by which is meant, not justice and equity, as persons oppressed and injured; nor a moral, legal righteousness, which the generality of the Jewish nation were eagerly pursuing; but the justifying righteousness of Christ, which is imputed by God the Father, and received by faith. To "hunger and thirst" after this, supposes a want of righteousness, which is the case of all men; a sense of want of it, which is only perceived by persons spiritually enlightened; a discovery of the righteousness of Christ to them, which is made in the Gospel, and by the Spirit of God; a value for it, and a preference of it to all other righteousness; and an earnest desire after it, to be possessed of it, and found in it; and that nothing can be more grateful than that, because of its perfection, purity, suitableness, and use: happy souls are these,
for they shall be filled: with that righteousness, and with all other good things, in consequence of it; and particularly with joy and peace, which are the certain effects of it: or, "they shall be satisfied", that they have an interest in it; and so satisfied with it, that they shall never seek for any other righteousness, as a justifying one, in the sight of God; this being full, perfect, sufficient, and entirely complete.
John Wesley
5:6 They that hunger and thirst after righteousness - After the holiness here described. They shall be satisfied with it.
Robert Jamieson, A. R. Fausset and David Brown
5:6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled--"shall be saturated." "From this verse," says THOLUCK, "the reference to the Old Testament background ceases." Surprising! On the contrary, none of these beatitudes is more manifestly dug out of the rich mine of the Old Testament. Indeed, how could any one who found in the Old Testament "the poor in spirit," and "the mourners in Zion," doubt that he would also find those same characters also craving that righteousness which they feel and mourn their want of? But what is the precise meaning of "righteousness" here? Lutheran expositors, and some of our own, seem to have a hankering after that more restricted sense of the term in which it is used with reference to the sinner's justification before God. (See Jer 23:6; Is 45:24; Rom 4:6; 2Cor 5:21). But, in so comprehensive a saying as this, it is clearly to be taken--as in Mt 5:10 also--in a much wider sense, as denoting that spiritual and entire conformity to the law of God, under the want of which the saints groan, and the possession of which constitutes the only true saintship. The Old Testament dwells much on this righteousness, as that which alone God regards with approbation (Ps 11:7; Ps 23:3; Ps 106:3; Prov 12:28; Prov 16:31; Is 64:5, &c.). As hunger and thirst are the keenest of our appetites, our Lord, by employing this figure here, plainly means "those whose deepest cravings are after spiritual blessings." And in the Old Testament we find this craving variously expressed: "Hearken unto Me, ye that follow after righteousness, ye that seek the Lord" (Is 51:1); "I have waited for Thy salvation, O Lord," exclaimed dying Jacob (Gen 49:18); "My soul," says the sweet Psalmist, "breaketh for the longing that it hath unto Thy judgments at all times" (Ps 119:20): and in similar breathings does he give vent to his deepest longings in that and other Psalms. Well, our Lord just takes up here--this blessed frame of mind, representing it as--the surest pledge of the coveted supplies, as it is the best preparative, and indeed itself the beginning of them. "They shall be saturated," He says; they shall not only have what they so highly value and long to possess, but they shall have their fill of it. Not here, however. Even in the Old Testament this was well understood. "Deliver me," says the Psalmist, in language which, beyond all doubt, stretches beyond the present scene, "from men of the world, which have their portion in this life: as for me, I shall behold Thy face in righteousness: I shall be satisfied, when I awake, with Thy likeness" (Ps 17:13-15). The foregoing beatitudes--the first four--represent the saints rather as conscious of their need of salvation, and acting suitably to that character, than as possessed of it. The next three are of a different kind--representing the saints as having now found salvation, and conducting themselves accordingly.
5:75:7: Երանի՛ ողորմածաց, զի նոքա ողորմութիւն գտցեն։
7 - Երանի՜ ողորմածներին, որովհետեւ նրանք ողորմութիւն պիտի գտնեն:
7 Երանի՜ ողորմածներուն, վասն զի անոնք ողորմութիւն պիտի գտնեն։
Երանի ողորմածաց, զի նոքա ողորմութիւն գտցեն:

5:7: Երանի՛ ողորմածաց, զի նոքա ողորմութիւն գտցեն։
7 - Երանի՜ ողորմածներին, որովհետեւ նրանք ողորմութիւն պիտի գտնեն:
7 Երանի՜ ողորմածներուն, վասն զի անոնք ողորմութիւն պիտի գտնեն։
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5:77: Блаженны милостивые, ибо они помилованы будут.
5:7  μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται.
5:7. μακάριοι ( Bless-belonged ) οἱ (the-ones) ἐλεήμονες , ( compassioned-of ,"ὅτι (to-which-a-one) αὐτοὶ (them) ἐλεηθήσονται. (they-shall-be-compassioned-unto)
5:7. beati misericordes quia ipsi misericordiam consequenturBlessed are the merciful: for they shall obtain mercy.
7. Blessed are the merciful: for they shall obtain mercy.
Blessed [are] the merciful: for they shall obtain mercy:

7: Блаженны милостивые, ибо они помилованы будут.
5:7  μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται.
5:7. beati misericordes quia ipsi misericordiam consequentur
Blessed are the merciful: for they shall obtain mercy.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7 И здесь, как во втором и четвертом блаженстве, награда поставлена в самое естественное соответствие с добродетелью. Слово милостивые употреблено в смысле вообще людей, оказывающих милосердие, благожелательность к ближним, и не к одним только бедным. В Ветхом Завете та же истина была выражена весьма сходно с заповедью Спасителя, но милость ограничена только по отношению к бедным (Притч XIV:21 - LXX). Более сходны слова Спасителя с словами пророка Осии VI:6; Мих VI:8. Совершенно правильно Златоуст: «мне кажется, что Он говорит здесь не об одних только милостивых раздачею имущества, но и милостивых через дела. Ибо разнообразны способы милости и широка эта заповедь». Что касается помилования милостивых, то здесь разумеется, по мнению некоторых толкователей, помилование только на страшном суде. Но едва ли Спаситель имел в виду такое именно ограничение. Милостивые, конечно, будут помилованы на страшном суде, но это нисколько не мешает тому, чтобы их миловали и в здешней жизни.
Adam Clarke: Commentary on the Bible - 1831
5:7: The merciful - The word mercy, among the Jews, signified two things: the pardon of injuries, and almsgiving. Our Lord undoubtedly takes it in its fullest latitude here. To know the nature of mercy, we have only to consult the grammatical meaning of the Latin word misericordia, from which ours is derived. It is composed of two words: miserans, pitying, and cor, the heart; or miseria cordis, pain of heart. Mercy supposes two things:
1. A distressed object: and,
2. A disposition of the heart, through which it is affected at the sight of such an object.
This virtue, therefore, is no other than a lively emotion of the heart, which is excited by the discovery of any creature's misery; and such an emotion as manifests itself outwardly, by effects suited to its nature. The merciful man is here termed by our Lord ελεημων, from ελεος, which is generally derived from the Hebrew חיל chil, to be in pain, as a woman in travail: or from ילל galal, to cry, or lament grievously; because a merciful man enters into the miseries of his neighbor, feels for and mourns with him.
They shall obtain mercy - Mercy is not purchased but at the price of mercy itself; and even this price is a gift of the mercy of God. What mercy can those vindictive persons expect, who forgive nothing, and are always ready to improve every advantage they have of avenging themselves? Whatever mercy a man shows to another, God will take care to show the same to him. The following elegant and nervous saying of one of our best poets is worthy of the reader's most serious attention: -
"The quality of mercy is not strained;
It droppeth as the gentle rain from heaven
Upon the place beneath. It is twice blessed;
It blesseth him who gives, and him who takes:
'Tis mightiest in the mightiest: it becomes
The throned monarch better than his crown
It is an attribute of God himself;
And earthly power doth then show likest God's,
When mercy seasons justice. -
Though justice be thy plea, consider this,
That, in the course of justice, none of us
Should see salvation. We do pray for mercy;
And that same prayer doth teach us all to render
The deeds of mercy. -
Why, all the souls that are, were forfeit once:
And he who might the 'vantage best have took
Found out the remedy. How would you be,
If He who is the top of judgment should
But judge you as you are? O! think on that;
And mercy then will breathe within your lips,
Like man, new made
How shalt thou hope for mercy, rend'ring none?"
In the tract Shabbath, fol. 151, there is a saying very like this of our Lord.
"He who shows mercy to men, God will show mercy to him: but to him who shows no mercy to man, God will show no mercy.
Albert Barnes: Notes on the Bible - 1834
5:7: Blessed are the merciful - That is, those who are so affected by the sufferings of others as to be disposed to alleviate them. This is given as an evidence of piety, and it is said that they who show mercy to others shall obtain it. The same sentiment is found in Mat 10:42; "Whosoever shall give to drink unto one of these little ones a cup of cold water only, in the name of a disciple, verily I say unto you he shall in no wise lose his reward." See also Mat 25:34-40. This should be done with a wish to glorify God; that is, in obedience to his commandments, and with a desire that he should be honored, and with a feeling that we are benefiting one of his creatures. Then he will regard it as done to him, and will reward us. See the sentiment of this verse, that the merciful shall obtain mercy, more fully expressed in Sa2 22:26-27; and in Psa 18:25-26.
Nowhere do we imitate God more than in showing mercy. In nothing does God delight more than in the exercise of mercy, Exo 34:6; Eze 33:11; Ti1 2:4; Pe2 3:9. To us, guilty sinners; to us, wretched, dying, and exposed to eternal woe, he has shown his mercy by giving his Son to die for us; by expressing his willingness to pardon and save us; and by sending his Spirit to renew and sanctify our hearts. Each day of our life, each hour, and each moment, we partake of his undeserved mercy. All the blessings we enjoy are proofs of his mercy. If we, then, show mercy to the poor, the wretched, the guilty, it shows that we are like God. We have his spirit, and shall not lose our reward. And we have abundant opportunity to do it. Our world is full of guilt and woe, which we may help to relieve; and every day of our lives we have opportunity, by helping the poor and wretched, and by forgiving those who injure us, to show that we are like God. See the notes at Mat 6:14-15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: are: Mat 6:14, Mat 6:15, Mat 18:33-35; Sa2 22:26; Job 31:16-22; Psa 18:25, Psa 37:26; Psa 41:1-4, Psa 112:4, Psa 112:9; Pro 11:17, Pro 14:21, Pro 19:17; Isa 57:1, Isa 58:6-12; Dan 4:27; Mic 6:8; Mar 11:25; Luk 6:35; Eph 4:32, Eph 5:1; Col 3:12; Jam 3:17
for: Hos 1:6, Hos 2:1, Hos 2:23; Rom 11:30; Co1 7:25; Co2 4:1; Ti1 1:13, Ti1 1:16; Ti2 1:16-18; Heb 4:16, Heb 6:10; Jam 2:13; Pe1 2:10
John Gill
5:7 Blessed are the merciful,.... Who show mercy to the bodies of men, to those that are poor, indigent, and miserable, in their outward circumstances; by both sympathizing with them, and distributing unto them; not only making use of expressions of pity and concern; but communicating with readiness and cheerfulness, with affection and tenderness, and with a view to the glory of God: who also show mercy to the souls of men, by instructing such as are ignorant, giving them good counsel and advice: reproving them for sin, praying for them, forgiving injuries done by them, and by comforting those that are cast down. To show mercy is very delightful to, and desirable by God; it is what he requires, and is one of the weightier matters of the law; it is very ornamental to a child of God, and what makes him more like to his heavenly Father. The happiness of such persons is this, that
they shall obtain mercy; from man, whenever they are attended with any uncomfortable circumstances of life; , "whoever is merciful", men show mercy to him (d): and from God, through Christ; which is free, sovereign, abundant, and eternal. Men are said to obtain this, when they are regenerated, and called by grace; and when they have a discovery, and an application, of the forgiveness of their sins: but here, it seems to design those supplies of grace and mercy, which merciful persons may expect to find and obtain, at the throne of grace, to help them in time of need; and who shall not only obtain mercy of God in this life, but in the world to come, in the great day of the Lord; for which the Apostle prayed for Onesiphorus, Ti2 1:18.
(d) Maimon. Hilch. Mattanot Anayim. c. 10. sect. 2.
John Wesley
5:7 The merciful - The tender - hearted: they who love all men as themselves: They shall obtain mercy - Whatever mercy therefore we desire from God, the same let us show to our brethren. He will repay us a thousand fold, the love we bear to any for his sake.
Robert Jamieson, A. R. Fausset and David Brown
5:7 Blessed are the merciful: for they shall obtain mercy--Beautiful is the connection between this and the preceding beatitude. The one has a natural tendency to beget the other. As for the words, they seem directly fetched from Ps 18:25, "With the merciful Thou wilt show Thyself merciful." Not that our mercifulness comes absolutely first. On the contrary, our Lord Himself expressly teaches us that God's method is to awaken in us compassion towards our fellow men by His own exercise of it, in so stupendous a way and measure, towards ourselves. In the parable of the unmerciful debtor, the servant to whom his lord forgave ten thousand talents was naturally expected to exercise the small measure of the same compassion required for forgiving his fellow servant's debt of a hundred pence; and it is only when, instead of this, he relentlessly imprisoned him till he should pay it up, that his lord's indignation was roused, and he who was designed for a vessel of mercy is treated as a vessel of wrath (Mt 18:23-35; and see Mt 5:23-24; Mt 6:15; Jas 2:13). "According to the view given in Scripture," says TRENCH most justly, "the Christian stands in a middle point, between a mercy received and a mercy yet needed." Sometimes the first is urged upon him as an argument for showing mercy--"forgiving one another, as Christ forgave you" (Col 3:13; Eph 4:32): sometimes the last--"Blessed are the merciful: for they shall obtain mercy"; "Forgive, and ye shall be forgiven" (Lk 6:37; Jas 5:9). And thus, while he is ever to look back on the mercy received as the source and motive of the mercy which he shows, he also looks forward to the mercy which he yet needs, and which he is assured that the merciful--according to what BENGEL beautifully calls the benigna talio ("the gracious requital") of the kingdom of God--shall receive, as a new provocation to its abundant exercise. The foretastes and beginnings of this judicial recompense are richly experienced here below: its perfection is reserved for that day when, from His great white throne, the King shall say, "Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world; for I was an hungered, and thirsty, and a stranger, and naked, and sick, and in prison, and ye ministered unto Me." Yes, thus He acted towards us while on earth, even laying down His life for us; and He will not, He cannot disown, in the merciful, the image of Himself.
5:85:8: Երանի այնոցիկ՝ որ սուրբ են սրտիւք, զի նոքա զԱստուած տեսցեն[69]։ [69] Ոմանք. Որ սուրբն են սրտիւք։
8 - Երանի՜ նրանց, որ սրտով մաքուր են, որովհետեւ նրանք Աստծուն պիտի տեսնեն:
8 Երանի՜ անոնց որ սրտով մաքուր են, վասն զի անոնք պիտի տեսնեն Աստուած։
Երանի այնոցիկ որ սուրբ են սրտիւք, զի նոքա զԱստուած տեսցեն:

5:8: Երանի այնոցիկ՝ որ սուրբ են սրտիւք, զի նոքա զԱստուած տեսցեն[69]։
[69] Ոմանք. Որ սուրբն են սրտիւք։
8 - Երանի՜ նրանց, որ սրտով մաքուր են, որովհետեւ նրանք Աստծուն պիտի տեսնեն:
8 Երանի՜ անոնց որ սրտով մաքուր են, վասն զի անոնք պիտի տեսնեն Աստուած։
zohrab-1805▾ eastern-1994▾ western am▾
5:88: Блаженны чистые сердцем, ибо они Бога узрят.
5:8  μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται.
5:8. μακάριοι ( Bless-belonged ) οἱ ( the-ones ) καθαροὶ ( cleansed ) τῇ ( unto-the-one ) καρδίᾳ , ( unto-a-heart ,"ὅτι (to-which-a-one) αὐτοὶ (them) τὸν (to-the-one) θεὸν (to-a-Deity) ὄψονται . ( they-shall-behold )
5:8. beati mundo corde quoniam ipsi Deum videbuntBlessed are the clean of heart: they shall see God.
8. Blessed are the pure in heart: for they shall see God.
Blessed [are] the pure in heart: for they shall see God:

8: Блаженны чистые сердцем, ибо они Бога узрят.
5:8  μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται.
5:8. beati mundo corde quoniam ipsi Deum videbunt
Blessed are the clean of heart: they shall see God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8 Одна из глубочайших истин. Условием для видения Бога поставляется чистота сердца. Но термин, употребленный для означения этого видения (oyontai — увидят, узрят), относится к глазу, означает оптическое видение. Так как из других мест Писания видно, что человек не может видеть Бога, то нужно думать, что речь здесь образная, обыкновенное видение служить образом духовного. Это видно и из сочетания терминов: чистые сердцем «будут видеть». Чтобы видеть Бога, требуется чистота сердца. Что такое чистота сердца? Такое состояние человека, когда его сердце, источник чувств, не омрачено никакими затемняющими влияниями порочных страстей или греховных дел. Между абсолютной, или полной, и относительной чистотой сердца существует в людях множество промежутков, где наблюдаются полуболезненность, полусовершенство, как и в глазе. Способность человека видеть (духовно) Бога увеличивается по мере очищения его сердца, его совести. Чистое сердце = чистой совести. Хотя мысль о возможности видеть Бога и существовала в древности (ср. Пс XXIII:4–6), встречается, напр., несколько раз у Филона, но мы не нашли примеров, чтобы видение Бога, как в Новом Завете, поставлялось в зависимость от чистоты сердца (ср. Евр X:22).
Adam Clarke: Commentary on the Bible - 1831
5:8: Pure in heart - In opposition to the Pharisees, who affected outward purity, while their hearts were full of corruption and defilement. A principal part of the Jewish religion consisted in outward washings and cleansings: on this ground they expected to see God, to enjoy eternal glory: but Christ here shows that a purification of the heart, from all vile affections and desires, is essentially requisite in order to enter into the kingdom of God. He whose soul is not delivered from all sin, through the blood of the covenant, can have no Scriptural hope of ever being with God. There is a remarkable illustration of this passage, quoted by Mr. Wakefield from Origen, Contra Cels. lib. vi. "God has no body, and therefore is invisible: but men of contemplation can discern him with the heart and understanding. But A Defiled Heart Cannot See God: but He Must Be Pure Who Wishes to Enjoy a Proper View of a Pure Being."
Shall see God - This is a Hebraism, which signifies, possess God, enjoy his felicity: as seeing a thing, was used among the Hebrews for possessing it. See Psa 16:10. Thou wilt not suffer thy Holy One to see corruption, i.e. he shall not be corrupted. So Joh 3:3 : Except a man be born again, he cannot See the kingdom of God, i.e. he cannot enjoy it. So Joh 3:16. He that believeth not the Son, shall not See life, i. e shall not be put in possession of eternal glory. The Hindoo idolaters vainly boast of what the genuine followers of Christ actually enjoy - having the Divine favor witnessed to their souls by the Holy Spirit. The Hindoos pretend that some of their sages have been favored with a sight of their guardian deity. - See Ward's Customs.
Probably our Lord alludes to the advantages those had, who were legally pure, of entering into the sanctuary, into the presence of God, while those who had contracted any legal defilement were excluded from it. This also was obviously typical.
Albert Barnes: Notes on the Bible - 1834
5:8: Blessed are the pure in heart - That is, whose minds, motives, and principles are pure; who seek not only to have the external actions correct, but who desire to be holy in heart, and who are so. Man looks on the outward appearance, but God looks on the heart.
They shall see God - There is a sense in which all will see God, Rev 1:7. That is, they will behold him as a Judge, not as a Friend. In this place it is spoken of as a special favor. So also in Rev 22:4, "And they shall see his face." To see the face of one, or to be in the presence of any one, were terms among the Jews expressive of great favor. It was regarded as a high honor to be in the presence of kings and princes, and to be permitted to see them, Pro 22:29, "He shall stand before kings." See also Kg2 25:19, "Those that stood in the king's presence;" in the Hebrew, those that saw the face of the king; that is, who were his favorites and friends. So here, to see God, means to be his friends and favorites, and to dwell with him in his kingdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: are: Mat 23:25-28; Ch1 29:17-19; Psa 15:2, Psa 18:26, Psa 24:4, Psa 51:6, Psa 51:10, Psa 73:1; Pro 22:11; Eze 36:25-27; Act 15:9; Co2 7:1; Tit 1:15; Heb 9:14, Heb 10:22; Jam 3:17, Jam 4:8; Pe1 1:22
for: Gen 32:30; Job 19:26, Job 19:27; Co1 13:12; Heb 12:14; Jo1 3:2, Jo1 3:3
Geneva 1599
5:8 Blessed [are] the (c) pure in heart: for they shall see God.
(c) Fitly is this word "pure" joined with the heart, for as a bright and shining resemblance or image may be seen plainly in a clear and pure looking glass, even so does the face (as it were) of the everlasting God, shine forth, and clearly appear in a pure heart.
John Gill
5:8 Blessed are the pure in heart,.... Not in the head; for men may have pure notions and impure hearts; not in the hand, or action, or in outward conversation only; so the Pharisees were outwardly righteous before men, but inwardly full of impurity; but "in heart". The heart of man is naturally unclean; nor is it in the power of man to make it clean, or to be pure from his sin; nor is any man in this life, in such sense, so pure in heart, as to be entirely free from sin. This is only true of Christ, angels, and glorified saints: but such may be said to be so, who, though they have sin dwelling in them, are justified from all sin, by the righteousness of Christ, and are "clean through the word", or sentence of justification pronounced upon them, on the account of that righteousness; whose iniquities are all of them forgiven, and whose hearts are sprinkled with the blood of Jesus, which cleanses from all sin; and who have the grace of God wrought in their hearts, which, though as yet imperfect, it is entirely pure; there is not the least spot or stain of sin in it: and such souls as they are in love with, so they most earnestly desire after more purity of heart, lip, life, and conversation. And happy they are,
for they shall see God; in this life, enjoying communion with him, both in private and public, in the several duties of religion, in the house and ordinances of God; where they often behold his beauty, see his power and his glory, and taste, and know, that he is good and gracious: and in the other world, where they shall see God in Christ, with the eyes of their understanding; and God incarnate, with the eyes of their bodies, after the resurrection; which sight of Christ, and God in Christ, will be unspeakably glorious, desirable, delightful, and satisfying; it will be free from all darkness and error, and from all interruption; it will be an appropriating and transforming one, and will last for ever.
John Wesley
5:8 The pure in heart - The sanctified: they who love God with all their hearts. They shall see God - In all things here; hereafter in glory.
Robert Jamieson, A. R. Fausset and David Brown
5:8 Blessed are the pure in heart: for they shall see God--Here, too, we are on Old Testament ground. There the difference between outward and inward purity, and the acceptableness of the latter only in the sight of God, are everywhere taught. Nor is the "vision of God" strange to the Old Testament; and though it was an understood thing that this was not possible in the present life (Ex 33:20; and compare Job 19:26-27; Is 6:5), yet spiritually it was known and felt to be the privilege of the saints even here (Gen 5:24; Gen 6:9; Gen 17:1; Gen 48:15; Ps 27:4; Ps 36:9; Ps 63:2; Is 38:3, Is 38:11, &c.). But oh, with what grand simplicity, brevity, and power is this great fundamental truth here expressed! And in what striking contrast would such teaching appear to that which was then current, in which exclusive attention was paid to ceremonial purification and external morality! This heart purity begins in a "heart sprinkled from an evil conscience," or a "conscience purged from dead works" (Heb 10:22; Heb 9:14; and see Acts 15:9); and this also is taught in the Old Testament (Ps 32:1-2; compare Rom 4:5-8; Is 6:5-8). The conscience thus purged--the heart thus sprinkled--there is light within wherewith to see God. "If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth: but if we walk in the light, as He is in the light, we have fellowship one with the other"--He with us and we with Him--"and the blood of Jesus Christ His Son cleanseth us"--us who have this fellowship, and who, without such continual cleansing, would soon lose it again--"from all sin" (1Jn 1:6-7). "Whosoever sinneth hath not seen Him, neither known Him" (1Jn 3:6); "He that doeth evil hath not seen God" (3Jn 1:11). The inward vision thus clarified, and the whole inner man in sympathy with God, each looks upon the other with complacency and joy, and we are "changed into the same image from glory to glory." But the full and beatific vision of God is reserved for that time to which the Psalmist stretches his views--"As for me, I shall behold Thy face in righteousness: I shall be satisfied, when I awake, with Thy likeness" (Ps 17:15). Then shall His servants serve Him: and they shall see His face; and His name shall be in their foreheads (Rev_ 22:3-4). They shall see Him as He is (1Jn 3:2). But, says the apostle, expressing the converse of this beatitude--"Follow holiness, without which no man shall see the Lord" (Heb 12:14).
5:95:9: Երանի խաղաղարարաց, զի նոքա որդի՛ք Աստուծոյ կոչեսցին։
9 - Երանի՜ խաղաղարարներին, որովհետեւ նրանք Աստծու որդիներ պիտի կոչուեն:
9 Երանի՜ խաղաղութիւն ընողներուն, վասն զի անոնք Աստուծոյ որդիներ պիտի կոչուին։
Երանի խաղաղարարաց, զի նոքա որդիք Աստուծոյ կոչեսցին:

5:9: Երանի խաղաղարարաց, զի նոքա որդի՛ք Աստուծոյ կոչեսցին։
9 - Երանի՜ խաղաղարարներին, որովհետեւ նրանք Աստծու որդիներ պիտի կոչուեն:
9 Երանի՜ խաղաղութիւն ընողներուն, վասն զի անոնք Աստուծոյ որդիներ պիտի կոչուին։
zohrab-1805▾ eastern-1994▾ western am▾
5:99: Блаженны миротворцы, ибо они будут наречены сынами Божиими.
5:9  μακάριοι οἱ εἰρηνοποιοί, ὅτι αὐτοὶ υἱοὶ θεοῦ κληθήσονται.
5:9. μακάριοι ( Bless-belonged ) οἱ (the-ones) εἰρηνοποιοί, (peace-doers,"ὅτι (to-which-a-one) [αὐτοὶ] "[them]"υἱοὶ (sons) θεοῦ (of-a-Deity) κληθήσονται. (they-shall-be-called-unto)
5:9. beati pacifici quoniam filii Dei vocabunturBlessed are the peacemakers: for they shall be called the children of God.
9. Blessed are the peacemakers: for they shall be called sons of God.
Blessed [are] the peacemakers: for they shall be called the children of God:

9: Блаженны миротворцы, ибо они будут наречены сынами Божиими.
5:9  μακάριοι οἱ εἰρηνοποιοί, ὅτι αὐτοὶ υἱοὶ θεοῦ κληθήσονται.
5:9. beati pacifici quoniam filii Dei vocabuntur
Blessed are the peacemakers: for they shall be called the children of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9 Что под миротворцами разумеются не одни только так называемые мирные, спокойные люди, которые и сами никого не трогают и их никто не трогает, но и люди, трудящиеся в целях достижения и водворения мира на земле, в этом едва ли возможно сомневаться. Иероним под миротворцами разумеет тех, «которые сперва в сердце своем, а потом и среди несогласных между собою братьев водворяют мир. Что пользы, если ты умиротворяешь чужих, а в душе твоей борются пороки?» Но Иероним не объясняет, почему миротворцы назовутся (будут признаны) сынами Божиими. Какая связь между миротворением и сыновством? Почему назовутся сынами Божиими только миротворцы? Что такое сыны Божии? Когда миротворцы назовутся сынами Божиими? Попытки разрешить эти вопросы при помощи ветхозаветных аналогий, а также примеров из раввинских и апокрифических сочинений, едва ли могут считаться удачными. В этих последних случаях миротворцы иногда называются просто «благословенными» или «блаженными», в других «учениками Аарона»; или же здесь говорится о «сынах Божиих», и израильтяне называются «сынами Божиими», но не потому, что они миротворцы. Нужно признать, что выражение Христа оригинально и сочетание миротворства с сыновством принадлежит только Ему. Что Он сказал и хотел сказать, объяснить чрезвычайно трудно. Не остается ничего больше, как только воспользоваться теми объяснениями, какие дают Златоуст и Феофилакт. Первый говорит: «дело Единородного Сына Божия заключалось в том, чтобы соединить разделенное и примирить враждующее». Следовательно, миротворцы назовутся сынами Божиими потому, что подражают Сыну Божию. Феофилакт говорит, что здесь «не только разумеются живущие в мире с другими, но и примиряющие других ссорящихся. Миротворцы суть и те, которые своим учением врагов Божиих приводят к Богу. Они суть сыны Божии. Ибо и Единородный примирил нас с Отцом».
Adam Clarke: Commentary on the Bible - 1831
5:9: The peace-makers - Ειρηνη, peace, is compounded of ειρειν (εις) ἑν, connecting into one: for as War distracts and divides nations, families, and individuals, from each other, inducing them to pursue different objects and different interests, so Peace restores them to a state of unity, giving them one object, and one interest. A peace-maker is a man who, being endowed with a generous public spirit, labors for the public good, and feels his own interest promoted in promoting that of others: therefore, instead of fanning the fire of strife, he uses his influence and wisdom to reconcile the contending parties, adjust their differences, and restore them to a state of unity. As all men are represented to be in a state of hostility to God and each other, the Gospel is called the Gospel of peace, because it tends to reconcile men to God and to each other. Hence our Lord here terms peace-makers the children of God: for as he is the Father of peace, those who promote it are reputed his children. But whose children are they who foment divisions in the Church, the state, or among families? Surely they are not of that God, who is the Father of peace, and lover of concord; of that Christ, who is the sacrifice and mediator of it; of that Spirit, who is the nourisher and bond of peace; nor of that Church of the Most High, which is the kingdom and family of peace.
St. Clement, Strom. lib. iv. s. 6, in fin. says, that "Some who transpose the Gospels add this verse: Happy they who are persecuted by justice, for they shall be perfect: happy they who are persecuted on my account, for they shall have a place where they shall not be persecuted."
Albert Barnes: Notes on the Bible - 1834
5:9: Blessed are the peacemakers - Those who strive to pRev_ent contention, strife, and war; who use their influence to reconcile opposing parties, and to pRev_ent lawsuits and hostilities in families and neighborhoods. Every man may do something of this; and no man is more like God than he who does it. There ought not to be unlawful and officious interference in that which is none of our business; but without any danger of acquiring this character, every man has many opportunities of reconciling opposing parties. Friends, neighbors, people of influence, lawyers, physicians, ministers of the gospel, may do much to promote peace. And it should be taken in hand in the beginning. "The beginning of strife," says Solomon, "is like the letting out of water." "An ounce of pRev_ention," says the English proverb, "is worth a pound of cure." Long and most deadly quarrels might often be pRev_ented by a little kind interference in the beginning.
Children of God - See the notes at Mat 1:1. Those who resemble God, or who manifest a spirit like his. He is the Author of peace Co1 14:33; and all those who endeavor to promote peace are like him, and are worthy to be called his children.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: are: Ch1 12:17; Psa 34:12, Psa 120:6, Psa 122:6-8; Act 7:26; Rom 12:18, Rom 14:1-7; Rom 14:17-19; Co1 6:6; Co2 5:20, Co2 13:11; Gal 5:22; Eph 4:1; Phi 2:1-3; Phi 4:2; Col 3:13; Ti2 2:22-24; Heb 12:14; Jam 1:19, Jam 1:20, Jam 3:16-18
for: Mat 5:45, Mat 5:48; Psa 82:6, Psa 82:7; Luk 6:35, Luk 20:36; Eph 5:1, Eph 5:2; Phi 2:15, Phi 2:16; Pe1 1:14-16
John Gill
5:9 Blessed are the peace makers,.... Not between God and man, for no man can make his own peace with God; nor can any mere creature, angels, or men, make it for him; Christ, in this sense, is the only peace maker: but between men and men; and such are they, who are of peaceable dispositions themselves; live peaceably with all men, and with one another, as their relation obliges to, and their mutual comfort requires; and with the men of the world; and who are ready, willing, and very serviceable, in composing differences, and making peace between their fellow creatures and fellow Christians. The Jews speak very highly, and much, in the commendation of peace making; they reckon this among the things which shall be of use to a man, both in this, and the other world.
"These are the things, (say they (e),) the fruit of which a man enjoys in this world, and his lot or portion remains for him in the world to come; honouring father and mother, liberality, , "and making peace between a man and his neighhour."''
This, they say (f), Aaron was much disposed to.
"Moses used to say, let justice break through the mountain; but Aaron loved peace, and pursued it, and made peace between a man and his neighhour, as is said, Mal 2:6''
Hence that saying of Hillell (g),
"be thou one of the disciples of Aaron, who loved peace, and followed after it; he loved men, and brought them to the law.''
Now of such persons it is said, that
they shall be called the children of God; that is, they are the children of God by adopting grace, which is made manifest in their regeneration; and that is evidenced by the fruits of it, of which this is one; they not only shall be, and more manifestly appear to be, the sons of God hereafter; but they are, and are known to be so now, by their peaceable disposition, which is wrought in them by the Spirit of God; whereby they become like to the God of peace, and to Christ, the great and only peacemaker, and so are truly sons of peace.
(e) Misn. Peah. c. 1. sect. 1. T. Bab. Sabbat. fol. 127. 1. & Kiddushin. fol. 40. 1. (f) T. Bab. Sanhedrim, fol. 6. 2. Vid. Abot. R. Nathan, c. 12. fol. 4. 2. (g) Pirke Abot. c. 1. sect. 12.
John Wesley
5:9 The peace makers - They that out of love to God and man do all possible good to all men. Peace in the Scripture sense implies all blessings temporal and eternal. They shall be called the children of God - Shall be acknowledged such by God and man. One would imagine a person of this amiable temper and behaviour would be the darling of mankind. But our Lord well knew it would not be so, as long as Satan was the prince of this world. He therefore warns them before of the treatment all were to expect, who were determined thus to tread in his steps, by immediately subjoining, Happy are they who are persecuted for righteousness' sake. Through this whole discourse we cannot but observe the most exact method which can possibly be conceived. Every paragraph, every sentence, is closely connected both with that which precedes, and that which follows it. And is not this the pattern for every Christian preacher? If any then are able to follow it without any premeditation, well: if not, let them not dare to preach without it. No rhapsody, no incoherency, whether the things spoken be true or false, comes of the Spirit of Christ.
Robert Jamieson, A. R. Fausset and David Brown
5:9 Blessed are the peacemakers--who not only study peace, but diffuse it.
for they shall be called the children of God--shall be called sons of God. Of all these beatitudes this is the only one which could hardly be expected to find its definite ground in the Old Testament; for that most glorious character of God, the likeness of which appears in the peacemakers, had yet to be revealed. His glorious name, indeed--as "The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, forgiving iniquity and transgression and sin"--had been proclaimed in a very imposing manner (Ex 34:6), and manifested in action with affecting frequency and variety in the long course of the ancient economy. And we have undeniable evidence that the saints of that economy felt its transforming and ennobling influence on their own character. But it was not till Christ "made peace by the blood of the cross" that God could manifest Himself as "the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant" (Heb 13:20) --could reveal Himself as "in Christ reconciling the world unto Himself, not imputing their trespasses unto them," and hold Himself forth in the astonishing attitude of beseeching men to be "reconciled to Himself" (2Cor 5:19-20). When this reconciliation actually takes place, and one has "peace with God through our Lord Jesus Christ"--even "the peace of God which passeth all understanding"--the peace-receivers become transformed into peace-diffusers. God is thus seen reflected in them; and by the family likeness these peacemakers are recognized as the children of God. In now coming to the eighth, or supplementary beatitude, it will be seen that all that the saints are in themselves has been already described, in seven features of character; that number indicating completeness of delineation. The last feature, accordingly, is a passive one, representing the treatment that the characters already described may expect from the world. He who shall one day fix the destiny of all men here pronounces certain characters "blessed"; but He ends by forewarning them that the world's estimation and treatment of them will be the reserve of His.
5:105:10: Երանի որ հալածեալ իցեն վասն արդարութեան, զի նոցա՛ է արքայութիւն երկնից[70]։ [70] Ոմանք. Արքայութիւնն երկնից։
10 - Երանի՜ նրանց, որ հալածւում են արդարութեան համար, որովհետեւ նրանցն է երկնքի արքայութիւնը:
10 Երանի՜ անոնց որ հալածուած են արդարութեան համար, վասն զի երկնքի թագաւորութիւնը անոնցն է։
Երանի որ հալածեալ իցեն վասն արդարութեան, զի նոցա է արքայութիւն երկնից:

5:10: Երանի որ հալածեալ իցեն վասն արդարութեան, զի նոցա՛ է արքայութիւն երկնից[70]։
[70] Ոմանք. Արքայութիւնն երկնից։
10 - Երանի՜ նրանց, որ հալածւում են արդարութեան համար, որովհետեւ նրանցն է երկնքի արքայութիւնը:
10 Երանի՜ անոնց որ հալածուած են արդարութեան համար, վասն զի երկնքի թագաւորութիւնը անոնցն է։
zohrab-1805▾ eastern-1994▾ western am▾
5:1010: Блаженны изгнанные за правду, ибо их есть Царство Небесное.
5:10  μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.
5:10. μακάριοι ( Bless-belonged ) οἱ (the-ones) δεδιωγμένοι ( having-had-come-to-be-pursued ) ἕνεκεν (in-out-in) δικαιοσύνης, (of-a-course-belongedness,"ὅτι (to-which-a-one) αὐτῶν (of-them) ἐστὶν (it-be) ἡ (the-one) βασιλεία (a-ruling-of) τῶν (of-the-ones) οὐρανῶν. (of-skies)
5:10. beati qui persecutionem patiuntur propter iustitiam quoniam ipsorum est regnum caelorumBlessed are they that suffer persecution for justice' sake: for theirs is the kingdom of heaven.
10. Blessed are they that have been persecuted for righteousness’ sake: for theirs is the kingdom of heaven.
Blessed [are] they which are persecuted for righteousness' sake: for their' s is the kingdom of heaven:

10: Блаженны изгнанные за правду, ибо их есть Царство Небесное.
5:10  μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.
5:10. beati qui persecutionem patiuntur propter iustitiam quoniam ipsorum est regnum caelorum
Blessed are they that suffer persecution for justice' sake: for theirs is the kingdom of heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10 Разумеются не просто изгнанные, но изгнанные за правду. «Multi emin persecutionem propter sua peccata patiuntur, et non sunt justi», говорит Иероним («многие терпят гонение по причине своих грехов, но не суть праведные»). Люди, изгнанные за правду, встречаются часто и во всяком обществе. Правдивые бывают нетерпимы в дурном и порочном обществе. Под правдой можно разуметь вообще истину. Так как эти люди не находят для себя спокойного места на земле, среди дурных и порочных, то получают обещание «царства» — земного в духовном смысле и будущего — небесного.
Adam Clarke: Commentary on the Bible - 1831
5:10: They which are persecuted - Δεδιωγμενοι, they who are hard pressed upon and pursued with repeated acts of enmity. Parkhurst. They are happy who suffer, seems a strange saying: and that the righteous should suffer, merely because they are such, seems as strange. But such is the enmity of the human heart to every thing of God and goodness, that all those who live godly in Christ Jesus shall suffer persecution in one form or other. As the religion of Christ gives no quarter to vice, so the vicious will give no quarter to this religion, or to its professors.
For theirs is the kingdom of heaven - That spiritual kingdom, explained Mat 3:2, and that kingdom of glory which is its counterpart and consequence.
Albert Barnes: Notes on the Bible - 1834
5:10: Blessed are they which are persecuted - To persecute means literally to pursue; follow after, as one does a flying enemy. Here it means to vex, or oppress one, on account of his religion. They persecute others who injure their names, reputation, property, or who endanger or take their life, on account of their religious opinions.
For righteousness' sake - Because they are righteous, or are the friends of God. We are not to seek persecution. We are not to provoke it by strange sentiments or conduct; by violating the laws of civil society, or by modes of speech that are unnecessarily offensive to others. But if, in the honest effort to be Christians, and to live the life of Christians, others persecute and Rev_ile us, we are to consider this as a blessing. It is an evidence that we are the children of God, and that he will defend us. "All that live godly in Christ Jesus shall suffer persecution," Ti2 3:12.
Theirs is the kingdom of heaven - They have evidence that they are Christians, and that they will be brought to heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: are: Mat 10:23; Psa 37:12; Mar 10:30; Luk 6:22, Luk 21:12; Joh 15:20; Act 5:40; Act 8:1; Rom 8:35-39; Co1 4:9-13; Co2 4:8-12, Co2 4:17; Phi 1:28; Ti2 2:12; Ti2 3:11; Jam 1:2-5; Pe1 3:13, Pe1 3:14, Pe1 4:12-16; Jo1 3:12; Rev 2:10
for: Mat 5:3; Th2 1:4-7; Jam 1:12
John Gill
5:10 Blessed are they which are persecuted,.... Not for any crimes they have done, for unrighteousness and iniquity, as murderers, thieves, and evildoers, but
for righteousness sake: on account of their righteous and godly conversation, which brings upon them the hatred and enmity of the men of the world: for saints, by living righteously, separate themselves from them, and profess themselves not to belong to them; their religious life sets a brand upon, and distinguishes other persons; yea, it reproves and condemns their wicked lives and practices; and this fills them with wrath against them, and puts them on persecuting them: or by "righteousness" may be meant, a righteous cause, the cause of Christ and his Gospel; for by making a profession of Christ, showing a concern for his interest, and by engaging in a vindication of his person and truths, saints expose themselves to the rage and persecution of men: and particularly, they are persecuted for preaching, maintaining, or embracing, the doctrine of justification by the righteousness of Christ; because it is not of man, nor agreeable to the carnal reason of man; it is opposite to the way of justification, which men naturally receive; it excludes boasting, and is contrary to their carnal and selfish principles: persecution is either verbal with the tongue, by cruel mockings and reproachful language; or real, by deeds, such as confiscation of goods, banishment, imprisonment of body, and innumerable sorts of death: the latter seems here more especially designed, and both are expressed in the following verse; and yet the saints, though thus used, or rather abused, are happy;
for theirs is the kingdom of heaven: the same blessedness is predicated of these as of the poor in spirit, ver. 3.
John Wesley
5:10 For righteousness' sake - That is, because they have, or follow after, the righteousness here described. He that is truly a righteous man, he that mourns, and he that is pure in heart, yea, all that will live godly in Christ Jesus, shall suffer persecution, Ti2 3:12. The world will always say, Away with such fellows from the earth. They are made to reprove our thoughts. They are grievous to us even to behold. Their lives are not like other men's; their ways are of another fashion.
Robert Jamieson, A. R. Fausset and David Brown
5:10 Blessed are they which are persecuted for righteousness' sake, &c.--How entirely this final beatitude has its ground in the Old Testament, is evident from the concluding words, where the encouragement held out to endure such persecutions consists in its being but a continuation of what was experienced by the Old Testament servants of God. But how, it may be asked, could such beautiful features of character provoke persecution? To this the following answers should suffice: "Every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved." "The world cannot hate you; but Me it hateth, because I testify of it, that the works thereof are evil." "If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." "There is yet one man (said wicked Ahab to good Jehoshaphat) by whom we may inquire of the Lord: but I hate him; for he never prophesied good unto me, but always evil" (Jn 3:20; Jn 7:7; Jn 15:19; 2Chron 18:7). But more particularly, the seven characters here described are all in the teeth of the spirit of the world, insomuch that such hearers of this discourse as breathed that spirit must have been startled, and had their whole system of thought and action rudely dashed. Poverty of spirit runs counter to the pride of men's heart; a pensive disposition, in the view of one's universal deficiencies before God, is ill relished by the callous, indifferent, laughing, self-satisfied world; a meek and quiet spirit, taking wrong, is regarded as pusillanimous, and rasps against the proud, resentful spirit of the world; that craving after spiritual blessings rebukes but too unpleasantly the lust of the flesh, the lust of the eye, and the pride of life; so does a merciful spirit the hard-heartedness of the world; purity of heart contrasts painfully with painted hypocrisy; and the peacemaker cannot easily be endured by the contentious, quarrelsome world. Thus does "righteousness" come to be "persecuted." But blessed are they who, in spite of this, dare to be righteous.
for theirs is the kingdom of heaven--As this was the reward promised to the poor in spirit--the leading one of these seven beatitudes--of course it is the proper portion of such as are persecuted for exemplifying them.
5:115:11: Երանի՛ է ձեզ՝ յորժամ նախատիցեն զձեզ եւ հալածեսցեն, եւ ասիցեն զամենայն բա՛ն չա՛ր զձէնջ սուտ՝ վասն իմ[71]. [71] Ոմանք. Նախատեսցեն զձեզ, եւ հալածիցեն եւ ասասցեն։
11 - Երանի՜ է ձեզ, երբ ձեզ նախատեն ու հալածեն եւ իմ պատճառով ձեր մասին ամէն տեսակ չար խօսք՝ սուտ ասեն
11 Երանի՜ է ձեզի, երբ կը նախատեն ձեզ ու կը հալածեն եւ սուտ տեղը ամէն կերպ գէշ խօսքեր կը խօսին ձեր վրայ ինծի համար։
Երանի է ձեզ յորժամ նախատիցեն զձեզ եւ հալածեսցեն, եւ ասիցեն զամենայն բան չար զձէնջ սուտ վասն իմ:

5:11: Երանի՛ է ձեզ՝ յորժամ նախատիցեն զձեզ եւ հալածեսցեն, եւ ասիցեն զամենայն բա՛ն չա՛ր զձէնջ սուտ՝ վասն իմ[71].
[71] Ոմանք. Նախատեսցեն զձեզ, եւ հալածիցեն եւ ասասցեն։
11 - Երանի՜ է ձեզ, երբ ձեզ նախատեն ու հալածեն եւ իմ պատճառով ձեր մասին ամէն տեսակ չար խօսք՝ սուտ ասեն
11 Երանի՜ է ձեզի, երբ կը նախատեն ձեզ ու կը հալածեն եւ սուտ տեղը ամէն կերպ գէշ խօսքեր կը խօսին ձեր վրայ ինծի համար։
zohrab-1805▾ eastern-1994▾ western am▾
5:1111: Блаженны вы, когда будут поносить вас и гнать и всячески неправедно злословить за Меня.
5:11  μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθ᾽ ὑμῶν [ψευδόμενοι] ἕνεκεν ἐμοῦ·
5:11. μακάριοί ( Bless-belonged ) ἐστε (ye-be) ὅταν (which-also-ever) ὀνειδίσωσιν (they-might-have-reproached-to) ὑμᾶς (to-ye) καὶ (and) διώξωσιν (they-might-have-pursued) καὶ (and) εἴπωσιν (they-might-have-had-said) πᾶν (to-all) πονηρὸν (to-en-necessitated) καθ' (down) ὑμῶν (of-ye) ψευδόμενοι ( falsifying ) ἕνεκεν (in-out-in) ἐμοῦ: (of-ME)
5:11. beati estis cum maledixerint vobis et persecuti vos fuerint et dixerint omne malum adversum vos mentientes propter meBlessed are ye when they shall revile you, and persecute you, and speak all that is evil against you, untruly, for my sake:
11. Blessed are ye when shall reproach you, and persecute you, and say all manner of evil against you falsely, for my sake.
Blessed are ye, when [men] shall revile you, and persecute [you], and shall say all manner of evil against you falsely, for my sake:

11: Блаженны вы, когда будут поносить вас и гнать и всячески неправедно злословить за Меня.
5:11  μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθ᾽ ὑμῶν [ψευδόμενοι] ἕνεκεν ἐμοῦ·
5:11. beati estis cum maledixerint vobis et persecuti vos fuerint et dixerint omne malum adversum vos mentientes propter me
Blessed are ye when they shall revile you, and persecute you, and speak all that is evil against you, untruly, for my sake:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11 (Лк VI:22). Чтение этого стиха сильно колеблется. В многочисленных рукописях и отеческих цитатах прибавляется rhma — скажут всякое худое слово (eipwsi pan ponhron rhma). У Тишендорфа, Вест. Хорта, в кодексах Син. и Ват. и во многих латинских переводах (также и в Вульг.) слово rhma (или соответствующее ему лат.) пропущено. Но в смысле почти нет никакого различия с принятием или опущением rhma — в первом случае речь представляется только несколько более ясною. Далее, recepta, Тиш., Вест. Хорт, все унциальные (написанные большими буквами) рукописи (кроме D) принимают yeudomenoi. Это слово опущено во многих лат. переводах и Вульгате. В русск. переводе передано yeudomenoi: «неправедно злословить». Такой перевод не только мало соответствует подлиннику, но и неточен сам по себе, потому что едва ли кого можно злословить праведно. Слав. «лжуще» вполне точно; но на русском нельзя выразить этого слова посредством деепричастия, что и было, вероятно, причиною, почему «лжуще» по необходимости заменено в русском переводе словом «неправедно». Будучи точен, слав. перевод не свободен, однако, от двусмысленности: неясно, к чему следует относить «Мене ради», к «лжуще» ли, или «рекут всяк зол глагол». Вероятнее понимать выражение так, что «Мене ради» относится ко всем предшествующим глаголам «поносят вам», «ижденут», «рекут всяк зол глагол». «Относить eneken emou (Мене ради) только к последнему глаголу не рекомендуется потому, что все три глагола в этих предложениях, заменяющие diwkein (преследовать, гнать) ст. 10, одинаково нуждаются в этом дополнении» (Цан). Спаситель говорит здесь не о каком-нибудь особенном возможном случае (тогда стояло бы в начале стиха «если» — ean — вместо «когда»), но относительно действительно предстоящих ученикам поношений, гонений, злословия, и называет людей, которые будут переносить все это, счастливыми.
Adam Clarke: Commentary on the Bible - 1831
5:11: When men shall revile you, and persecute - The persecution mentioned in the preceding verse comprehends all outward acts of violence - all that the hand can do. This comprehends all calumny, slander, etc., all that the tongue can effect. But as διωκειν, which we render to persecute, is a forensic term, and signifies legal persecutions and public accusations, which, though totally unsubstantiated, were the means of destroying multitudes of the primitive Christians, our Lord probably refers to such. No Protestant can think, without horror, of the great numbers burnt alive in this country, on such accusations, under the popish reign of her who is emphatically called Bloody Queen Mary.
Albert Barnes: Notes on the Bible - 1834
5:11: Blessed are ye when men shall Rev_ile you - Reproach you; call you by evil and contemptuous names; ridicule you because you are Christians. Thus, they said of Jesus that he was a Samaritan and had a devil Joh 8:48; that he was mad Joh 10:20; and thus they Rev_iled and mocked him on the cross, Mat 27:39-44. But, being Rev_iled, he Rev_iled not again Pe1 2:23; and thus being Rev_iled, we should bless Co1 4:12; and thus, though the contempt of the world is not in itself desirable, yet it is blessed to tread in the footsteps of Jesus, to imitate his example, and even to suffer for his sake, Phi 1:29.
All manner of evil against you falsely - An emphasis should be laid on the word falsely in this passage. It is not blessed to have evil spoken of us if we deserve it; but if we deserve it not, then we should not consider it as a calamity. We should take it patiently, and show how much the Christian, under the consciousness of innocence, can bear, Pe1 3:13-18.
For my sake - Because you are attached to me; because you are Christians. We are not to seek such things. We are not to do things to offend others; to treat them harshly or unkindly, and. to court Rev_ilings. We are not to say or do things, though they may be on the subject of religion, designed to disgust or offend. But if, in the faithful endeavor to be Christians, we are Rev_iled, as our Master was, then we are to take it with patience, and to remember that thousands before us have been treated in like manner. When thus Rev_iled or persecuted, we are to be meek, patient, humble; not angry; not Rev_iling again; but endeavoring to do good to our persecutors and slanderers, Ti2 2:24-25. In this way many have been convinced of the power and excellence of that religion which they were persecuting and Rev_iling. They have seen that nothing else but Christianity could impart such patience and meekness to the persecuted; and have, by this means, been constrained to submit themselves to the gospel of Jesus. Long since it became a proverb, "that the blood of the martyrs is the seed of the church."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: when: Mat 10:25, Mat 27:39; Psa 35:11; Isa 66:5; Luk 7:33, Luk 7:34; Joh 9:28; Pe1 2:23
falsely: Gr. lying, Pe1 4:14
for: Mat 10:18, Mat 10:22, Mat 10:39, Mat 19:29, Mat 24:9; Psa 44:22; Mar 4:17, Mar 8:35, Mar 13:9, Mar 13:13; Luk 6:22, Luk 9:24, Luk 21:12, Luk 21:17; Joh 15:21; Act 9:16; Rom 8:36; Co1 4:10; Co2 4:11; Rev 2:3
John Gill
5:11 Blessed are ye when men shall revile you,.... These words are particularly directed to the disciples of Christ, and are designed to inform them, that they should not be exempted from reproach and persecution, and to animate and fortify them against it; and are prophetical of what they, and the first Christians particularly, were to endure for Christ's sake. Men should "revile" them, speak very reproachfully of them, brand them with infamy, and load them with disgrace; and
persecute you from place to place, by ill usage of all sorts;
and shall say all manner of evil against you: the worst things they could think of and invent, and all of them; such as that they were seditious persons, enemies to the commonwealth, and the public good, guilty of sacrilege, incest, and murder but what would serve to relieve them under these heavy charges is, that they were "falsely" laid; there was not a word of truth in them; wherefore their own hearts would not reproach them; but all were the malicious lies of men, invented on purpose to bring them and Christianity into disgrace: and that they were brought against "them for Christ's sake", for his name's sake, for the sake of his Gospel and interest: the treatment they meet with is on his account, and the same that he himself met with; the like reproaches fell on him, which will be all wiped off from him and them another day; when they will appear to be the blessed persons, and their revilers and persecutors the unhappy ones. The Jews have some sayings not unlike these, and which may serve to illustrate them:
"ajal aht alw ajwl aht, "be thou cursed", or bearing curses, but do not curse (g). The gloss upon it is, it is better to be one of them that are cursed, than to be of them that curse; for, at the end, the curse causeless returns to him that curseth.''
Again (h),
"for ever let a man be of them that are persecuted, and not of them that persecute; of them that suffer injury, and not of them that do it.''
Once more (i),
"they that suffer injury, and do it not; who hear reproach, and do not return it; who act from love, and rejoice in chastisements, of them the Scripture says, "let them that love him", &c. Judg 5:31.''
(g) T. Bab. Sanhedrim, fol. 49. 1. (h) T. Bab. Bava Kama, fol. 93. 1. Maimon. Hilch. Deyot. c. 5. sect. 13. (i) T. Bab. Sabbat. fol. 88. 2. Yoma, fol. 23. 1. & Gittin, fol. 36. 2.
John Wesley
5:11 Revile - When present: say all evil - When you are absent.
Robert Jamieson, A. R. Fausset and David Brown
5:11 Blessed are ye when men shall revile you--or abuse you to your face, in opposition to backbiting. (See Mk 15:32).
and persecute you, and shall say all manner of evil against you, falsely, for my sake--Observe this. He had before said, "for righteousness' sake." Here He identifies Himself and His cause with that of righteousness, binding up the cause of righteousness in the world with the reception of Himself. Would Moses, or David, or Isaiah, or Paul have so expressed themselves? Never. Doubtless they suffered for righteousness' sake. But to have called this "their sake," would, as every one feels, have been very unbecoming. Whereas He that speaks, being Righteousness incarnate (see Mk 1:24; Acts 3:14; Rev_ 3:7), when He so speaks, speaks only like Himself.
5:125:12: ցնծացէ՛ք եւ ուրա՛խ լերուք, զի վարձք ձեր բազո՛ւմ են յերկինս. զի ա՛յսպէս հալածեցին զմարգարէսն որ յառաջ քան զձեզ էին[72]։ [72] Ոմանք. Քան զձեզն էին։
12 Ցնծացէ՛ք եւ ուրախացէ՛ք, որովհետեւ երկնքում ձեր վարձը շատ է, քանի որ այսպէս հալածեցին մարգարէներին, որոնք ձեզնից առաջ են եղել:
12 Ցնծացէք եւ ուրախ եղէք, վասն զի ձեր վարձքը շատ է երկինքը. քանզի այս կերպով հալածեցին ձեզմէ առաջ եղած մարգարէները»։
ցնծացէք եւ ուրախ լերուք, զի վարձք ձեր բազում են յերկինս. զի այսպէս հալածեցին զմարգարէսն որ յառաջ քան զձեզ էին:

5:12: ցնծացէ՛ք եւ ուրա՛խ լերուք, զի վարձք ձեր բազո՛ւմ են յերկինս. զի ա՛յսպէս հալածեցին զմարգարէսն որ յառաջ քան զձեզ էին[72]։
[72] Ոմանք. Քան զձեզն էին։
12 Ցնծացէ՛ք եւ ուրախացէ՛ք, որովհետեւ երկնքում ձեր վարձը շատ է, քանի որ այսպէս հալածեցին մարգարէներին, որոնք ձեզնից առաջ են եղել:
12 Ցնծացէք եւ ուրախ եղէք, վասն զի ձեր վարձքը շատ է երկինքը. քանզի այս կերպով հալածեցին ձեզմէ առաջ եղած մարգարէները»։
zohrab-1805▾ eastern-1994▾ western am▾
5:1212: Радуйтесь и веселитесь, ибо велика ваша награда на небесах: так гнали [и] пророков, бывших прежде вас.
5:12  χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν.
5:12. χαίρετε (ye-should-joy) καὶ (and) ἀγαλλιᾶσθε , ( ye-should-excess-jump-unto ,"ὅτι (to-which-a-one) ὁ (the-one) μισθὸς (a-pay) ὑμῶν (of-ye) πολὺς (much) ἐν (in) τοῖς (unto-the-ones) οὐρανοῖς: (unto-skies) οὕτως (unto-the-one-this) γὰρ (therefore) ἐδίωξαν (they-pursued) τοὺς (to-the-ones) προφήτας (to-declarers-before) τοὺς (to-the-ones) πρὸ (before) ὑμῶν. (of-ye)
5:12. gaudete et exultate quoniam merces vestra copiosa est in caelis sic enim persecuti sunt prophetas qui fuerunt ante vosBe glad and rejoice for your reward is very great in heaven. For so they persecuted the prophets that were before you.
12. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.
Rejoice, and be exceeding glad: for great [is] your reward in heaven: for so persecuted they the prophets which were before you:

12: Радуйтесь и веселитесь, ибо велика ваша награда на небесах: так гнали [и] пророков, бывших прежде вас.
5:12  χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν.
5:12. gaudete et exultate quoniam merces vestra copiosa est in caelis sic enim persecuti sunt prophetas qui fuerunt ante vos
Be glad and rejoice for your reward is very great in heaven. For so they persecuted the prophets that were before you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12 (Лк VI:23). К общему выражению Матфея «радуйтесь и веселитесь» у Луки прибавлено «в тот день», т. е. в самое время поношений, гонений и злословия, в самый день горя, происходящего от всех этих зол. Мысль о высшей небесной награде людям, не встречающим, ради Христа, в этом мире ничего, кроме злобы, гонений и поношений, естественна, и вполне отвечает требованиям здравой логики и нравственности. С мнением, что Спаситель здесь разумел только учеников, и что только через посредство их говорил ко всем остальным, которые намеревались подражать ученикам (Евф. Зигабен и др.), нельзя согласиться. Что слова Его не относились только к ближайшим ученикам, это доказала история гонений на христиан. Мысль свою Христос подтверждает тем, что «так гнали и пророков, бывших прежде вас», с одной стороны, поставляя и возвышая Своих слушателей на степень, одинаковую с пророками, а с другой — указывая на общий, обычный характер пророческого жребия и служения. Какие именно факты гонений на прежних пророков Спаситель имеет здесь в виду, об этом Он не говорит. Нужно предполагать, что слушателям Христа эти факты были хорошо известны (ср. Деян VII:52; Евр XI:32–40; Иер XX:2; 2 Пар XXV:21).
Adam Clarke: Commentary on the Bible - 1831
5:12: Rejoice - In the testimony of a good conscience; for, without this, suffering has nothing but misery in it.
Be exceeding glad - Αγαλλιασθε, leap for joy. There are several cases on record, where this was literally done by the martyrs, in Queen Mary's days.
Great is your reward in heaven - In the Talmudical tract Pirkey Aboth, are these words: "Rabbi Tarpon said, The day is short: the work is great: the laborers are slow: the Reward Is Great: and the father of the family is urgent."
The followers of Christ are encouraged to suffer joyfully on two considerations.
1. They are thereby conformed to the prophets who went before.
2. Their reward in heaven is a great one.
God gives the grace to suffer, and then crowns that grace with glory; hence it is plain, the reward is not of debt, but of grace: Rom 6:23.
Albert Barnes: Notes on the Bible - 1834
5:12: Rejoice, and be exceeding glad - Regard it as a great privilege thus to be persecuted and to suffer - a thing not to be mourned over, but as among the chief blessings of life.
For great is your reward in heaven - That is, your reward will be great in the future world. To those who suffer most, God imparts the highest rewards. Hence, the crown of martyrdom has been thought to be the brightest that any of the redeemed shall wear; and hence many of the early Christians sought to become martyrs, and threw themselves in the way of their persecutors, that they might be put to death. They literally rejoiced, and leaped for joy, at the prospect of death for the sake of Jesus. Though God does not require us to seek persecution, yet all this shows that there is something in religion to sustain the soul which the world does not possess. Nothing but the consciousness of innocence, and the presence of God, could bear up the sufferers in the midst of these trials; and the flame, therefore, kindled to consume the martyr, has also been a bright light, showing the truth and power of the gospel of Jesus.
The prophets ... - The holy men who came to predict future events, and who were the religious teachers of the Jews. For an account of their persecution, see Heb. 11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: Rejoice: Luk 6:23; Act 5:41, Act 16:25; Rom 5:3; Co2 4:17; Phi 2:17; Col 1:24; Jam 1:2; Pe1 4:13
for great: Mat 6:1, Mat 6:2, Mat 6:4, Mat 6:5, Mat 6:16, Mat 10:41, Mat 10:42, Mat 16:27; Gen 15:1; Rut 2:12; Psa 19:11, Psa 58:11; Pro 11:18; Isa 3:10; Luk 6:23, Luk 6:35; Co1 3:8; Col 3:24; Heb 11:6, Heb 11:26
for so: Mat 21:34-38, Mat 23:31-37; Kg1 18:4, Kg1 18:13, Kg1 19:2, Kg1 19:10-14, Kg1 21:20, Kg1 22:8, Kg1 22:26, Kg1 22:27; Kg2 1:9; Ch2 16:10, Ch2 24:20-22, Ch2 36:16; Neh 9:26; Jer 2:30, Jer 26:8, Jer 26:21-23; Luk 6:23, Luk 11:47-51, Luk 13:34; Act 7:51; Th1 2:15
John Gill
5:12 Rejoice and be exceeding glad,.... Because of the honour put upon them, the glory they bring to Christ and his cause, by cheerfully suffering for it; and because of the glory and happiness that shall follow upon their sufferings:
for great is your reward in heaven; not of debt, but of grace; for there is no proportion or comparison between what the saints suffer for Christ, and the glory that shall be revealed in them by him; not in earth, but in heaven. Saints must not expect their reward here, but hereafter, when God himself will be their reward; he will be all in all; Christ and all his glory, glory and all the riches of it will be the reward of the inheritance, and which must needs be a "great" one. And the more to animate them to suffer with joyfulness, and to support them under all their reproaches and persecutions, it is added;
for so persecuted they the prophets which were before you; as Isaiah, Jeremiah, Zechariah, and others; which shows, that what should befall them was no new and strange thing, but what had been the lot of the most eminent servants of God in former ages.
John Wesley
5:12 Your reward - Even over and above the happiness that naturally and directly results from holiness.
Robert Jamieson, A. R. Fausset and David Brown
5:12 Rejoice, and be exceeding glad--"exult." In the corresponding passage of Luke (Lk 6:22-23), where every indignity trying to flesh and blood is held forth as the probable lot of such as were faithful to Him, the word is even stronger than here: "leap," as if He would have their inward transport to overpower and absorb the sense of all these affronts and sufferings; nor will anything else do it.
for great is your reward in heaven: for so persecuted they the prophets which were before you:--that is, "You do but serve yourselves heirs to their character and sufferings, and the reward will be common."
5:135:13: Դո՛ւք էք աղ երկրի. եթէ աղն անհամի՝ ի՞ւ յաղիցի. ո՛չ իմիք ազդիցէ՛ այնուհետեւ, բայց եթէ ընկենուլ արտաքս՝ եւ կոխա՛ն լինել ՚ի մարդկանէ[73]։ [73] Այլք. Երկրի. ապա թէ աղն ան՛՛։ Ոմանք. Ի՞ւ յաղեսցի։
13 «Դո՛ւք էք երկրի աղը. սակայն եթէ աղը անհամանայ, ինչո՞վ այն կ’աղուի. այնուհետեւ ոչ մի բանի պիտանի չի լինի, այլ միայն դուրս կը թափուի եւ մարդկանց ոտքի կոխան կը լինի
13 «Դուք էք երկրի աղը։ Եթէ աղը իր համը կորսնցնէ, ինք ինչո՞վ պիտի աղուի։ Անկէ յետոյ բանի մը չի գար, միայն թէ դուրս ձգուելու եւ մարդոց ոտքով կոխկռտուելու։
Դուք էք աղ երկրի. ապա թէ աղն անհամի, ի՞ւ յաղիցի. ոչ իմիք ազդիցէ այնուհետեւ, բայց եթէ ընկենուլ արտաքս եւ կոխան լինել ի մարդկանէ:

5:13: Դո՛ւք էք աղ երկրի. եթէ աղն անհամի՝ ի՞ւ յաղիցի. ո՛չ իմիք ազդիցէ՛ այնուհետեւ, բայց եթէ ընկենուլ արտաքս՝ եւ կոխա՛ն լինել ՚ի մարդկանէ[73]։
[73] Այլք. Երկրի. ապա թէ աղն ան՛՛։ Ոմանք. Ի՞ւ յաղեսցի։
13 «Դո՛ւք էք երկրի աղը. սակայն եթէ աղը անհամանայ, ինչո՞վ այն կ’աղուի. այնուհետեւ ոչ մի բանի պիտանի չի լինի, այլ միայն դուրս կը թափուի եւ մարդկանց ոտքի կոխան կը լինի
13 «Դուք էք երկրի աղը։ Եթէ աղը իր համը կորսնցնէ, ինք ինչո՞վ պիտի աղուի։ Անկէ յետոյ բանի մը չի գար, միայն թէ դուրս ձգուելու եւ մարդոց ոտքով կոխկռտուելու։
zohrab-1805▾ eastern-1994▾ western am▾
5:1313: Вы--соль земли. Если же соль потеряет силу, то чем сделаешь ее соленою? Она уже ни к чему негодна, как разве выбросить ее вон на попрание людям.
5:13  ὑμεῖς ἐστε τὸ ἅλας τῆς γῆς· ἐὰν δὲ τὸ ἅλας μωρανθῇ, ἐν τίνι ἁλισθήσεται; εἰς οὐδὲν ἰσχύει ἔτι εἰ μὴ βληθὲν ἔξω καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων.
5:13. Ὑμεῖς (Ye) ἐστὲ (ye-should-be) τὸ (the-one) ἅλας (a-saltiness) τῆς (of-the-one) γῆς: (of-a-soil) ἐὰν (if-ever) δὲ (moreover) τὸ (the-one) ἅλας (a-saltiness) μωρανθῇ, (it-might-have-been-dulled,"ἐν (in) τίνι (unto-what-one) ἁλισθήσεται; (it-shall-be-salted-to?"εἰς (Into) οὐδὲν (to-not-moreover-one) ἰσχύει (it-force-holdeth) ἔτι (if-to-a-one) εἰ (if) μὴ (lest) βληθὲν (having-been-casted) ἔξω (out-unto-which) καταπατεῖσθαι (to-be-treaded-down-unto) ὑπὸ (under) τῶν (of-the-ones) ἀνθρώπων. (of-mankinds)
5:13. vos estis sal terrae quod si sal evanuerit in quo sallietur ad nihilum valet ultra nisi ut mittatur foras et conculcetur ab hominibusYou are the salt of the earth. But if the salt lose its savour, wherewith shall it be salted? It is good for nothing anymore but to be cast out, and to be trodden on by men.
13. Ye are the salt of the earth: but if the salt have lost its savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out and trodden under foot of men.
Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men:

13: Вы--соль земли. Если же соль потеряет силу, то чем сделаешь ее соленою? Она уже ни к чему негодна, как разве выбросить ее вон на попрание людям.
5:13  ὑμεῖς ἐστε τὸ ἅλας τῆς γῆς· ἐὰν δὲ τὸ ἅλας μωρανθῇ, ἐν τίνι ἁλισθήσεται; εἰς οὐδὲν ἰσχύει ἔτι εἰ μὴ βληθὲν ἔξω καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων.
5:13. vos estis sal terrae quod si sal evanuerit in quo sallietur ad nihilum valet ultra nisi ut mittatur foras et conculcetur ab hominibus
You are the salt of the earth. But if the salt lose its savour, wherewith shall it be salted? It is good for nothing anymore but to be cast out, and to be trodden on by men.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13 Из предыдущего мы видели, что слово makarioi было приветствием собравшейся толпе. Во всех блаженствах красной нитью проходит и тонкая, едва заметная критика существующих и обычных мнений и воззрений на счастье человека, и им противопоставляется совершенно новый взгляд на то, в чем состоит это счастье. Можно наблюдать, что в 13 стихе это приветствие продолжается и даже усиливается, достоинство учеников Христа еще более возвышается, но вместе с тем, теперь уже относительно учеников, пробегает и легкая, самая светлая критика — на случай, если ученики не будут отвечать своему высокому призванию. «Вы, говорит им Спаситель, соль земли». Соль, будучи необходимым пищевым продуктом, без которого не могут обойтись ни люди, ни животные, считалась в древности «благородным, высокоценным веществом». «Nil sole et sale utilius» (нет ничего полезнее солнца и соли), говорили древние римляне. «Главное из всех потребностей для жизни человека, говорит Иисус, сын Сирахов, — вода, огонь, железо, соль, пшеничная мука, мед, молоко, виноградный сок, масло и одежда» (XXXIX:32). Плутарх называет соль «благодатью» (cariV), Гомер прилагает к ней эпитет: «божественная» (qeion), а Платон называет соль «боголюбивым веществом» (qeofileV swma). Ученики Христа (в обширном смысле) необходимы и столь же ценны для Мира, как соль. — Дальнейшие слова понимали двояко: или, как в русск., «если же соль потеряет силу, то чем сделаешь ее соленою?» или: «если соль потеряет свою силу, то чем осолится, т. е. земля?» Последующая речь показывает, что говорится о соли; русск. перевод следует считать правильным. Возможность потери солью своей силы была у экзегетов предметом многочисленных рассуждений. Одни старались доказать, что соль действительно может потерять свою силу, когда смешивается с другими веществами, напр., со смолою, или «выветривается», другие — что одна соль может быть более соленою вследствие своей большей чистоты, другая меньше; третьи, вопреки всякой филологии, понимали здесь под солью «асфальт», «поташ», «селитру» или ссылались на Плиния, который говорит о salem inertem nec candidum (соль недействующая и неблестящая). Наконец, некоторые думали, что Спаситель указал здесь на невозможный факт. Иудейский раввин Иисус бен Ханания, когда был спрошен афинскими мудрецами: «если соль портится, то чем ее осолить», высказал противоположное мнение, что соль никогда не может сделаться несоленою (чит. у Цана, Das Evang. d. Matt., с. 198, примеч.). Чтобы понять изречение Христа, нам нужно оставить область химии, — просто потому, что Христос нисколько не рассуждает о химических вопросах, а ссылается на простой, ежедневный (некоторые говорят даже «кухонный») опыт, известный всякому, — когда соль портится от разных причин и за негодностью выбрасывается. — В комментариях на этот стих Иероним, как известно, не особенно благоприятно относившийся к «городскому» духовенству, восклицает: caveant ergo dortores et episcopes: potentes potenter tormenta sustinere; nihilque esse remedi: sed majorum ruinas ad tartaram ducere (пусть берегутся учители и епископы: сильные сильно будут истязаны (Прем Солом VI:6) ничто не поможет; но порча высших поведет их к погибели). На это можно ответить, что в рассматриваемом месте Спаситель едва ли имел в виду только учителей и епископов.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13-16: Christ had lately called his disciples, and told them that they should be fishers of men; here he tells them further what he designed them to be--the salt of the earth, and lights of the world, that they might be indeed what it was expected they should be.

I. Ye are the salt of the earth. This would encourage and support them under their sufferings, that, though they should be treated with contempt, yet they should really be blessings to the world, and the more so for their suffering thus. The prophets, who went before them, were the salt of the land of Canaan; but the apostles were the salt of the whole earth, for they must go into all the world to preach the gospel. It was a discouragement to them that they were so few and so weak. What could they do in so large a province as the whole earth? Nothing, if they were to work by force of arms and dint of sword; but, being to work silent as salt, one handful of that salt would diffuse its savour far and wide; would go a great way, and work insensibly and irresistibly as leaven, ch. xiii. 33. The doctrine of the gospel is as salt; it is penetrating, quick, and powerful (Heb. iv. 12); it reaches the heart Acts ii. 37. It is cleansing, it is relishing, and preserves from putrefaction. We read of the savour of the knowledge of Christ (2 Cor. ii. 14); for all other learning is insipid without that. An everlasting covenant is called a covenant of salt (Num. xviii. 19); and the gospel is an everlasting gospel. Salt was required in all the sacrifices (Lev. ii. 13), in Ezekiel's mystical temple, Ezek. xliii. 24. Now Christ's disciples having themselves learned the doctrine of the gospel, and being employed to teach it to others, were as salt. Note, Christians, and especially ministers, are the salt of the earth.

1. If they be as they should be they are as good salt, white, and small, and broken into many grains, but very useful and necessary. Pliny says, Sine sale, vita humana non potest degere--Without salt human life cannot be sustained. See in this, (1.) What they are to be in themselves--seasoned with the gospel, with the salt of grace; thoughts and affections, words and actions, all seasoned with grace, Col. iv. 6. Have salt in yourselves, else you cannot diffuse it among others, Mark ix. 50. (2.) What they are to be to others; they must not only be good but do good, must insinuate themselves into the minds of the people, not to serve any secular interest of their own, but that they might transform them into the taste and relish of the gospel. (3.) What great blessings they are to the world. Mankind, lying in ignorance and wickedness, were a vast heap of unsavoury stuff, ready to putrefy; but Christ sent forth his disciples, by their lives and doctrines, to season it with knowledge and grace, and so to render it acceptable to God, to the angels, and to all that relish divine things. (4.) How they must expect to be disposed of. They must not be laid on a heap, must not continue always together at Jerusalem, but must be scattered as salt upon the meat, here a grain and there a grain; as the Levites were dispersed in Israel, that, wherever they live, they may communicate their savour. Some have observed, that whereas it is foolishly called an ill omen to have the salt fall towards us, it is really an ill omen to have the salt fall from us.

2. If they be not, they are as salt that has lost its savour. If you, who should season others, are yourselves unsavoury, void of spiritual life, relish, and vigour; if a Christian be so, especially if a minister be so, his condition is very sad; for, (1.) He is irrecoverable: Wherewith shall it be salted? Salt is a remedy for unsavoury meat, but there is no remedy for unsavoury salt. Christianity will give a man a relish; but if a man can take up and continue the profession of it, and yet remain flat and foolish, and graceless and insipid, no other doctrine, no other means, can be applied, to make him savoury. If Christianity do not do it, nothing will. (2.) He is unprofitable: It is thenceforth good for nothing; what use can it be put to, in which it will not do more hurt than good? As a man without reason, so is a Christian without grace. A wicked man is the worst of creatures; a wicked Christian is the worst of men; and a wicked minister is the worst of Christians. (3.) He is doomed to ruin and rejection; He shall be cast out--expelled the church and the communion of the faithful, to which he is a blot and a burden; and he shall be trodden under foot of men. Let God be glorified in the shame and rejection of those by whom he has been reproached, and who have made themselves fit for nothing but to be trampled upon.

II. Ye are the light of the world, v. 14. This also bespeaks them useful, as the former (Sole et sale nihil utilius--Nothing more useful than the sun and salt), but more glorious. All Christians are light in the Lord (Eph. v. 8), and must shine as lights (Phil. ii. 15), but ministers in a special manner. Christ call himself the Light of the world (John viii. 12), and they are workers together with him, and have some of his honour put upon them. Truly the light is sweet, it is welcome; the light of the first day of the world was so, when it shone out of darkness; so is the morning light of every day; so is the gospel, and those that spread it, to all sensible people. The world sat in darkness, Christ raised up his disciples to shine in it; and, that they may do so, from him they borrow and derive their light.

This similitude is here explained in two things:

1. As the lights of the world, they are illustrious and conspicuous, and have many eyes upon them. A city that is set on a hill cannot be hid. The disciples of Christ, especially those who are forward and zealous in his service, become remarkable, and are taken notice of as beacons. They are for signs (Isa. vii. 18), men wondered at (Zech. iii. 8); all their neighbours have any eye upon them. Some admire them, commend them, rejoice in them, and study to imitate them; others envy them, hate them, censure them, and study to blast them. They are concerned therefore to walk circumspectly, because of their observers; they are as spectacles to the world, and must take heed of every thing that looks ill, because they are so much looked at. The disciples of Christ were obscure men before he called them, but the character he put upon them dignified them, and as preachers of the gospel they made a figure; and though they were reproached for it by some, they were respected for it by others, advanced to thrones, and made judges (Luke xxii. 30); for Christ will honour those that honour him.

2. As the lights of the world, they are intended to illuminate and give light to others (v. 15), and therefore, (1.) They shall be set up as lights. Christ has lighted these candles, they shall not be put under a bushel, not confined always, as they are now, to the cities of Galilee, or the lost sheep of the house of Israel, but they shall be sent into all the world. The churches are the candlesticks, the golden candlesticks, in which these lights are placed, that they light may be diffused; and the gospel is so strong a light, and carries with it so much of its own evidence, that, like a city on a hill, it cannot be hid, it cannot but appear to be from God, to all those who do not wilfully shut their eyes against it. It will give light to all that are in the house, to all that will draw near to it, and come where it is. Those to whom it does not give light, must thank themselves; they will not be in the house with it; will not make a diligent and impartial enquiry into it, but are prejudiced against it. (2.) They must shine as lights, [1.] By their good preaching. The knowledge they have, they must communicate for the good of others; not put it under a bushel, but spread it. The talent must not be buried in a napkin, but traded with. The disciples of Christ must not muffle themselves up in privacy and obscurity, under pretence of contemplation, modesty, or self-preservation, but, as they have received the gift, must minister the same, Luke xii. 3. [2.] By their good living. They must be burning and shining lights (John v. 35); must evidence, in their whole conversation, that they are indeed followers of Christ, James iii. 13. They must be to others for instruction, direction, quickening, and comfort, Job xxix. 11.

See here, First, How our light must shine--by doing such good works as men may see, and may approve of; such works as are of good report among them that are without, and as will therefore give them cause to think well of Christianity. We must do good works that may be seen to the edification of others, but not that they may be seen to our own ostentation; we are bid to pray in secret, and what lies between God and our souls, must be kept to ourselves; but that which is of itself open and obvious to the sight of men, we must study to make congruous to our profession, and praiseworthy, Phil. iv. 8. Those about us must not only hear our good words, but see our good works; that they may be convinced that religion is more than a bare name, and that we do not only make a profession of it, but abide under the power of it.

Secondly, For what end our light must shine--"That those who see your good works may be brought, not to glorify you (which was the things the Pharisees aimed at, and it spoiled all their performances), but to glorify your Father which is in heaven." Note, The glory of God is the great thing we must aim at in every thing we do in religion, 1 Pet. iv. 11. In this centre the lines of all our actions must meet. We must not only endeavor to glorify God ourselves, but we must do all we can to bring others to glorify him. The sight of our good works will do this, by furnishing them, 1. With matter for praise. "Let them see your good works, that they may see the power of God's grace in you, and may thank him for it, and give him the glory of it, who has given such power unto men." 2. With motives of piety. "Let them see your good works, that they may be convinced of the truth and excellency of the Christian religion, may be provoked by a holy emulation to imitate your good works, and so may glorify God." Note, The holy, regular, and exemplary conversation of the saints, may do much towards the conversion of sinners; those who are unacquainted with religion, may hereby be brought to know what it is. Examples teach. And those who are prejudiced against it, may hereby by brought in love with it, and thus there is a winning virtue in a godly conversation.
Adam Clarke: Commentary on the Bible - 1831
5:13: Ye are the salt of the earth - Our Lord shows here what the preachers of the Gospel, and what all who profess to follow him, should be; the salt of the earth, to preserve the world from putrefaction and destruction. See the note on Lev 2:13.
But if the salt have lost his savor - That this is possible in the land of Judea, we have proof from Mr. Maundrell, who, describing the Valley of Salt, speaks thus: "Along, on one side of the valley, toward Gibul, there is a small precipice about two men's lengths, occasioned by the continual taking away of the salt; and, in this, you may see how the veins of it lie. I broke a piece of it, of which that part that was exposed to the rain, sun, and air, though it had the sparks and particles of salt, Yet It Had Perfectly Lost Its Savour: the inner part, which was connected to the rock, retained its savor, as I found by proof." See his Trav., 5th edit., last page. A preacher, or private Christian, who has lost the life of Christ, and the witness of his Spirit, out of his soul, may be likened to this salt. He may have the sparks and glittering particles of true wisdom, but without its unction or comfort. Only that which is connected with the rock, the soul that is in union with Christ Jesus by the Holy Spirit, can preserve its savor, and be instrumental of good to others.
To be trodden underfoot - There was a species of salt in Judea, which was generated at the lake Asphaltites, and hence called bituminous salt, easily rendered vapid, and of no other use but to be spread in a part of the temple, to prevent slipping in wet weather. This is probably what our Lord alludes to in this place. The existence of such a salt, and its application to such a use, Schoettgenius has largely proved in his Horae Hebraicae, vol. i. p. 18, etc.
Albert Barnes: Notes on the Bible - 1834
5:13: Ye are the salt of the earth - Salt renders food pleasant and palatable, and preserves from putrefaction. So Christians, by their lives and instructions, are to keep the world from entire moral corruption. By bringing down the blessing of God in answer to their prayers, and by their influence and example, they save the world from universal vice and crime.
Salt have lost its savour - That is, if it has become tasteless, or has lost its preserving properties. The salt used in this country is a chemical compound - chloride of sodium - and if the saltness were lost, or it were to lose its savor, there would be nothing remaining. It enters into the very nature of the substance. In eastern countries, however, the salt used was impure, or mingled with vegetable or earthy substances, so that it might lose the whole of its saltness, and a considerable quantity of earthy matter remain. This was good for nothing, except that it was used to place in paths, or walks, as we use gravel. This kind of salt is common still in that country. It is found in the earth in veins or layers, and when exposed to the sun and rain, loses its saltness entirely. Maundrell says, "I broke a piece of it, of which that part that was exposed to the rain, sun, and air, though it had the sparks and particles of salt, yet it had perfectly lost its savor. The inner part, which was connected to the rock, retained its savor, as I found by proof. So Dr. Thomson (The Land and the Book, vol. ii. pp. 43, 44) says, "I have often seen just such salt, and the identical disposition of it that our Lord has mentioned. A merchant of Sidon having farmed of the government the Rev_enue from the importation of salt, brought over an immense quantity from the marshes of Cyprus - enough, in fact, to supply the whole province for at least 20 years. This he had transferred to the mountains, to cheat the government out of some small percentage. Sixty-five houses in June - Lady Stanhope's village were rented and filled with salt. These houses have merely earthen floors, and the salt next the ground, in a few years, entirely spoiled. I saw large quantities of it literally thrown into the street, to be trodden underfoot by people and beasts. It was 'good for nothing.'
"It should be stated in this connection that the salt used in this country is not manufactured by boiling clean salt water, nor quarried from mines, but is obtained from marshes along the seashore, as in Cyprus, or from salt lakes in the interior, which dry up in summer, as the one in the desert north of Palmyra, and the great lake of Jebbul, southeast of Aleppo.
"Maundrell, who visited the lake at Jebbul, tells us that he found salt there which had entirely 'lost its savor,' and the same abounds among the debris at Usdum, and in other localities of rocksalt at the south end of the Dead Sea. Indeed, it is a well-known fact that the salt of this country, when in contact with the ground, or exposed to rain and sun, does become insipid and useless. From the manner in which it is gathered, much earth and other impurities are necessarily collected with it. Not a little of it is so impure that it cannot be used at all, and such salt soon effloresces and turns to dust - not to fruitful soil, however. It is not only good for nothing itself, but it actually destroys all fertility wheRev_er it is thrown; and this is the reason why it is cast into the street. There is a sort of verbal verisimilitude in the manner in which our Lord alludes to the act: 'it is cast out' and 'trodden under foot;' so troublesome is this corrupted salt, that it is carefully swept up, carried forth, and thrown into the street. There is no place about the house, yard, or garden where it can be tolerated. No man will allow it to be thrown on to his field, and the only place for it is the street, and there it is cast to be trodden underfoot of men."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: the salt: Lev 2:13; Col 4:6
if: Mar 9:49, Mar 9:50; Luk 14:34, Luk 14:35; Heb 6:4-6; Pe2 2:20, Pe2 2:21
Geneva 1599
5:13 Ye (2) are the salt of the (d) earth: but if the salt have lost his savour, wherewith shall it be (e) salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
(2) The ministers of the word especially (unless they will be the most cowardly of all) must lead others both by word and deed to this greatest joy and happiness.
(d) Your doctrine must be very sound and good, for if it is not so, it will be not regarded and cast away as a thing unsavoury and vain.
(e) What will you have to salt with? And so are fools in the Latin tongue called "saltless", as you would say, men that have no salt or savour and taste in them.
John Gill
5:13 Ye are the salt of the earth,.... This is to be understood of the disciples and apostles of Christ; who might be compared to "salt", because of the savoury doctrines they preached; as all such are, which are agreeable to the Scriptures, and are of the evangelic kind, which are full of Christ, serve to exalt him, and to magnify the grace of God; and are suitable to the experiences of the saints, and are according to godliness, and tend to promote it: also because of their savoury lives and conversations; whereby they recommended, and gave sanction to the doctrines they preached, were examples to the saints, and checks upon wicked men. These were the salt "of the earth"; that is, of the inhabitants of the earth, not of the land of Judea only, where they first lived and preached, but of the whole world, into which they were afterwards sent to preach the Gospel.
But if the salt have lost its savour, wherewith shall it be salted? The "savour" here supposed that it may be lost, cannot mean the savour of grace, or true grace itself, which cannot be lost, being an incorruptible seed; but either gifts qualifying men for the ministry, which may cease; or the savoury doctrines of the Gospel, which may be departed from; or a seeming savoury conversation, which may be neglected; or that seeming savour, zeal, and affection, with which the Gospel is preached, which may be dropped: and particular respect seems to be had to Judas, whom Christ had chosen to the apostleship, and was a devil; and who he knew would lose his usefulness and place, and become an unprofitable wretch, and at last be rejected of God and men; and this case is proposed to them all, in order to engage them to take heed to themselves, their doctrine and ministry. Moreover, this is but a supposition;
if the salt, &c. and proves no matter of fact; and the Jews have a saying (k), that all that season lose their savour "hmej hgypm hnya but salt does not lose its savour". Should it do so,
Tit is thenceforth good for nothing, but to be cast out and to be trodden under foot. Salt is good for nothing, but to make things savoury, and preserve from putrefacation; and when it has lost its savour, it is of no use, neither to men nor beasts, as some things are when corrupted; nor is it of any use to the land, or dunghill, for it makes barren, and not fruitful: so ministers of the word, when they have dropped the savoury doctrines of the Gospel, or have quitted their former seeming savoury and exemplary conversations; as their usefulness is gone, so, generally speaking, it is never retrieved; they are cast out of the churches of Christ, and are treated with contempt by everyone.
(k) T. Bab. Betzah, fol. 14. 1.
John Wesley
5:13 Ye - Not the apostles, not ministers only; but all ye who are thus holy, are the salt of the earth - Are to season others. Mk 9:50; Lk 14:34.
Robert Jamieson, A. R. Fausset and David Brown
5:13 We have here the practical application of the foregoing principles to those disciples who sat listening to them, and to their successors in all time. Our Lord, though He began by pronouncing certain characters to be blessed--without express reference to any of His hearers--does not close the beatitudes without intimating that such characters were in existence, and that already they were before Him. Accordingly, from characters He comes to persons possessing them, saying, "Blessed are ye when men shall revile you," &c. (Mt 5:11). And now, continuing this mode of direct personal address, He startles those humble, unknown men by pronouncing them the exalted benefactors of their whole species.
Ye are the salt of the earth--to preserve it from corruption, to season its insipidity, to freshen and sweeten it. The value of salt for these purposes is abundantly referred to by classical writers as well as in Scripture; and hence its symbolical significance in the religious offerings as well of those without as of those within the pale of revealed religion. In Scripture, mankind, under the unrestrained workings of their own evil nature, are represented as entirely corrupt. Thus, before the flood (Gen 6:11-12); after the flood (Gen 8:21); in the days of David (Ps 14:2-3); in the days of Isaiah (Is 1:5-6); and in the days of Paul (Eph 2:1-3; see also Job 14:4; Job 15:15-16; Jn 3:6; compared with Rom 8:8; Tit 3:2-3). The remedy for this, says our Lord here, is the active presence of His disciples among their fellows. The character and principles of Christians, brought into close contact with it, are designed to arrest the festering corruption of humanity and season its insipidity. But how, it may be asked, are Christians to do this office for their fellow men, if their righteousness only exasperate them, and recoil, in every form of persecution, upon themselves? The answer is: That is but the first and partial effect of their Christianity upon the world: though the great proportion would dislike and reject the truth, a small but noble band would receive and hold it fast; and in the struggle that would ensue, one and another even of the opposing party would come over to His ranks, and at length the Gospel would carry all before it.
but if the salt have lost his savour--"become unsavory" or "insipid"; losing its saline or salting property. The meaning is: If that Christianity on which the health of the world depends, does in any age, region, or individual, exist only in name, or if it contain not those saving elements for want of which the world languishes,
wherewith shall it be salted?--How shall the salting qualities be restored it? (Compare Mk 9:50). Whether salt ever does lose its saline property--about which there is a difference of opinion--is a question of no moment here. The point of the case lies in the supposition--that if it should lose it, the consequence would be as here described. So with Christians. The question is not: Can, or do, the saints ever totally lose that grace which makes them a blessing to their fellow men? But, What is to be the issue of that Christianity which is found wanting in those elements which can alone stay the corruption and season the tastelessness of an all--pervading carnality? The restoration or non-restoration of grace, or true living Christianity, to those who have lost it, has, in our judgment, nothing at all to do here. The question is not, If a man lose his grace, how shall that grace be restored to him? but, Since living Christianity is the only "salt of the earth," if men lose that, what else can supply its place? What follows is the appalling answer to this question.
Tit is thenceforth good for nothing, but to be cast out--a figurative expression of indignant exclusion from the kingdom of God (compare Mt 8:12; Mt 22:13; Jn 6:37; Jn 9:34).
and to be trodden under foot of men--expressive of contempt and scorn. It is not the mere want of a certain character, but the want of it in those whose profession and appearance were fitted to beget expectation of finding it.
5:145:14: Դո՛ւք էք լոյս աշխարհի. ո՛չ կարէ քաղաք թաքչել՝ որ ՚ի վերայ լերին կայցէ։
14 Դո՛ւք էք աշխարհի լոյսը. մի քաղաք, որ լերան վրայ է կանգնած, չի կարող թաքնուել
14 Դուք էք աշխարհի լոյսը. քաղաք մը որ լերան վրայ կեցած է, չի կրնար պահուիլ։
Դուք էք լոյս աշխարհի. ոչ կարէ քաղաք թաքչել որ ի վերայ լերին կայցէ:

5:14: Դո՛ւք էք լոյս աշխարհի. ո՛չ կարէ քաղաք թաքչել՝ որ ՚ի վերայ լերին կայցէ։
14 Դո՛ւք էք աշխարհի լոյսը. մի քաղաք, որ լերան վրայ է կանգնած, չի կարող թաքնուել
14 Դուք էք աշխարհի լոյսը. քաղաք մը որ լերան վրայ կեցած է, չի կրնար պահուիլ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1414: Вы--свет мира. Не может укрыться город, стоящий на верху горы.
5:14  ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου. οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη·
5:14. ὑμεῖς (Ye) ἐστὲ (ye-should-be) τὸ (the-one) φῶς (a-light) τοῦ (of-the-one) κόσμου. (of-a-configuration) οὐ (Not) δύναται ( it-ableth ,"πόλις (a-city,"κρυβῆναι (to-have-had-been-concealed) ἐπάνω (upon-up-unto-which) ὄρους (of-a-jut) κειμένη : ( situating )
5:14. vos estis lux mundi non potest civitas abscondi supra montem positaYou are the light of the world. A city seated on a mountain cannot be hid.
14. Ye are the light of the world. A city set on a hill cannot be hid.
Ye are the light of the world. A city that is set on an hill cannot be hid:

14: Вы--свет мира. Не может укрыться город, стоящий на верху горы.
5:14  ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου. οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη·
5:14. vos estis lux mundi non potest civitas abscondi supra montem posita
You are the light of the world. A city seated on a mountain cannot be hid.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
14 Приветствие становится еще выше и притом без всякого, даже и легкого, оттенка критики относительно учеников. Спаситель называет учеников Своих «светом мира». Справедливо замечает Августин, что Сам Христос есть lumen illuminans (свет просвещающий), а Иоанн Креститель был lumen illuminatum (свет заимствованный). В последнем смысле нужно, конечно, понимать выражение и относительно учеников Христа. Сам Христос был «свет мира» (Ин VIII:12), «свет истинный» (Ин I:3) и проч., ученики же были «светом в Господе» (Еф V:8), «сынами света» (Лк XVI:8) и др. Здесь заметна даже полнота чувства Христа. Он переходит от одного сравнения к другому и потом снова возвращается к прежнему. Сравнение с светом быстро оканчивается, и ученики далее сравниваются с «городом, стоящим на верху горы». Указывают здесь на параллельное выражение из «Логий» Иисуса 7: «город, выстроенный и утвержденный на вершине высокой горы не может ни упасть, ни укрыться». В этой параллели, если она может быть названа таковою, три слова напоминают 14 стих: poliV (город), dunatai (может) и crubhnai (укрыться). Мысль, выраженная в «Логиях», сходна о мыслью 14 стиха. Едва ли нужно много говорить о том, что точное определение, какой именно город имел здесь в виду Иисус Христос, не представляет большой важности. PoliV — без члена, какой бы то ни было город. Мысль, которую выразил здесь Спаситель, понятна.
Adam Clarke: Commentary on the Bible - 1831
5:14: Ye are the light of the world - That is, the instruments which God chooses to make use of to illuminate the minds of men; as he uses the sun (to which probably he pointed) to enlighten the world. Light of the world, נר עולם ner olam, was a title applied to the most eminent rabbins. Christ transfers the title from these, and gives it to his own disciples, who, by the doctrines that he taught them, were to be the means of diffusing the light of life throughout the universe.
A city that is set on a hill - This place may receive light from the following passage in Maundrell's Travels. "A few points toward the north (of Tabor) appears that which they call the Mount of Beatitudes, a small rising, from which our blessed Savior delivered his sermon in the fifth, sixth, and seventh chapters of Matthew. (See the note on Mat 5:5). Not far from this little hill is the city Saphet, supposed to be the ancient Bethulia. It stands upon a very eminent and conspicuous mountain, and is Seen Far and Near. May we not suppose that Christ alludes to this city, in these words of his, A city set on a hill cannot be hid?" p. 115. Quesnell remarks here: "The Christian life is something very high and sublime, to which we cannot arrive without pains: while it withdraws us from the earth, and carries us nearer heaven, it places us in view, and as a mark, to the malice of carnal men."
Albert Barnes: Notes on the Bible - 1834
5:14: The light of the world - The light of the world often denotes the sun, Joh 11:9. The sun renders objects visible, shows their form, their nature, their beauties, their deformities. The term light is often applied to religious teachers. See Mat 4:16; Luk 2:32; Joh 1:4; Joh 8:12; Isa 49:6. It is pre-eminently applied to Jesus in these places, because he is, in the moral world, what the sun is in the natural world. The apostles, Christian ministers, and all Christians, are lights of the world, because they, by their instructions and example, show what God requires, what is the condition of man, what is the way of duty, peace, and happiness the way that leads to heaven.
A city that is set on a hill ... - Many of the cities of Judea were placed on the summits or sides of mountains, and could be seen from afar. Perhaps Jesus pointed to such a city, and told his disciples that they were like it. Their actions could not be hid. The eyes of the world were upon them. They must be seen; and as this was the case, they ought to be holy, harmless, and undefiled.
Maundrell, Jowett, and others suppose that the Sermon on the Mount was delivered in the vicinity of the present city of Safed, or "the Horns of Huttin" (see the notes at Mat 5:1), and that this city may have been in his eye, and may have been directly referred to by the Saviour when he uttered this sentiment. It would give additional force and beauty to the passage to suppose that he pointed to the city. Of this Dr. Thomson (The Land and the Book, vol. i. pp. 420, 421) says, "The shape of the hill is a well-described oval, and the wall corresponds to it. The bottom of the outer ditch is now a very flourishing vineyard, and the entire circuit is not far from half a mile. The wall is mostly modern, but built on one more ancient, portions of which can be seen on the east side. The interior summit rises about a hundred feet higher than this wall, and was a separate castle, strongly defended. Here are beveled stones, as heavy, and as aged in appearance, as those of the most celebrated ruins in the country; and they prove that this has been a place of importance from a remote age. These ancient parts of the castle render it all but certain that there was then a city or citadel on this most conspicuous 'hill' top; and our Lord might well point to it to illustrate and confirm his precept. The present Hebrew name is Zephath, and may either refer to its elevation like a watchtower, or to the beauty and grandeur of the surrounding prospects. Certainly they are quite sufficient to suggest the name. There lies Gennesaret, like a mirror set in framework of dark mountains and many-faced hills. Beyond is the vast plateau of the Hauran, faintly shading with its rocky ranges the utmost horizon eastward. Thence the eye sweeps over Gilead and Bashan, Samaria and Carmel, the plains of Galilee, the coasts of Phoenicia, the hills of Naphtali, the long line of Lebanon, and the lofty head of Hermen - a vast panorama, embracing a thousand points of historic and sacred interest."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: the light: Pro 4:18; Joh 5:35, Joh 12:36; Rom 2:19, Rom 2:20; Co2 6:14; Eph 5:8-14; Phi 2:15; Th1 5:5; Rev 1:20, Rev 2:1
a city: Gen 11:4-8; Rev 21:14-27
Geneva 1599
5:14 Ye are the (f) light of the world. A city that is set on an hill cannot be hid.
(f) You shine and give light by being made partakers of the true light.
John Gill
5:14 Ye are the light of the world,.... What the luminaries, the sun and moon, are in the heavens, with respect to corporal light, that the apostles were in the world with regard to spiritual light; carrying and spreading the light of the Gospel not only in Judea, but all over the world, which was in great darkness of ignorance and error; and through a divine blessing attending their ministry, many were turned from the darkness of Judaism and Gentilism, of sin and infidelity, to the marvellous light of divine grace. The Jews were wont to say, that of the Israelites in general, and particularly of their sanhedrim, and of their learned doctors, what Christ more truly applies here to his apostles; they observe (l), that
"on the fourth day it was said, "let there be light": which was done with respect to the Israelites, because they are they , "which give light to the world", as it is written, Dan 12:3'
And in another place (m), say they,
"how beautiful are the great ones of the congregation, and the wise men, who sit in the sanhedrim! for they are they , "that enlighten the world", the people of the house of Israel.''
So. R. Meir, R. Akiba his disciple, and R. Judah the prince, are each of them called (n) , "the light of the world"; as R. Jochanan ben Zaccai is by his disciples, , "the lamp of the world" (o): and it was usual for the head of a school, or of an university to be styled (p) , "the light of the world"; but this title much better agrees and suits with the persons Christ gives it to, who, no question, had a view to those exalted characters the Jews gave to their celebrated Rabbins. A city that
is set on an hill cannot be hid; alluding either to Nazareth, where he was educated, and had lately preached, which was built on an hill, from the brow of which the inhabitants sought to have cast him headlong, Lk 4:29 or to Capernaum, which, on account of its height, is said to be
exalted unto heaven, Mt 11:23 or to the city of Jerusalem, which was situated on a very considerable eminence. The land of Israel, the Jews say (q), was higher than all other lands; and the temple at Jerusalem was higher than any other part of the land of Israel. And as a city cannot be hid which is built on a high place, so neither could, nor ought the doctrines which the apostles were commissioned to preach, be hid, or concealed from men: they were not to shun to declare the whole counsel of God, nor study to avoid the reproaches and persecutions of men; for they were to be "made a spectacle"; to be set as in a public theatre, to be seen by "the world, angels, and men".
(l) Tzeror Hammor, fol. 1. 3. (m) Targum in Cant. iv. 1. (n) Juchasin, fol. 63. 2. (o) Abot R. Nathan, c. 25. fol. 6. 3. (p) Juchasin. fol. 121. 1. (q) T. Bab. Kiddushin, fol. 69. 1. Sanhedrim, fol. 87. 1. Zebachim, fol. 54. 2.
John Wesley
5:14 Ye are the light of the world - If ye are thus holy, you can no more be hid than the sun in the firmament: no more than a city on a mountain - Probably pointing to that on the brow of the opposite hill.
Robert Jamieson, A. R. Fausset and David Brown
5:14 Ye are the light of the world--This being the distinctive title which our Lord appropriates to Himself (Jn 8:12; Jn 9:5; and see Jn 1:4, Jn 1:9; Jn 3:19; Jn 12:35-36) --a title expressly said to be unsuitable even to the highest of all the prophets (Jn 1:8) --it must be applied here by our Lord to His disciples only as they shine with His light upon the world, in virtue of His Spirit dwelling in them, and the same mind being in them which was also in Christ Jesus. Nor are Christians anywhere else so called. Nay, as if to avoid the august title which the Master has appropriated to Himself, Christians are said to "shine"--not as "lights," as our translators render it, but--"as luminaries in the world" (Phil 2:15); and the Baptist is said to have been "the burning and shining"--not "light," as in our translation, but "lamp" of his day (Jn 5:35). Let it be observed, too, that while the two figures of salt and sunlight both express the same function of Christians--their blessed influence on their fellow men--they each set this forth under a different aspect. Salt operates internally, in the mass with which it comes in contact; the sunlight operates externally, irradiating all that it reaches. Hence Christians are warily styled "the salt of the earth"--with reference to the masses of mankind with whom they are expected to mix; but "the light of the world"--with reference to the vast and variegated surface which feels its fructifying and gladdening radiance. The same distinction is observable in the second pair of those seven parables which our Lord spoke from the Galilean Lake--that of the "mustard seed," which grew to be a great overshadowing tree, answering to the sunlight which invests the world, and that of the "leaven," which a woman took and, like the salt, hid in three measures of meal, till the whole was leavened (Mt 13:31-33).
A city that is set on an hill cannot be hid--nor can it be supposed to have been so built except to be seen by many eyes.
5:155:15: Եւ ո՛չ լուցանեն ճրագ՝ եւ դնեն ընդ գրուանաւ, այլ ՚ի վերայ աշտանակի. եւ լո՛յս տայ ամենեցուն՝ որ ՚ի տանն իցեն։
15 Եւ ճրագ վառելով կաթսայի տակ չեն դնում, այլ՝ աշտանակի վրայ, եւ նա լոյս է տալիս բոլոր նրանց, որ տան մէջ են
15 Ու ճրագը չեն վառեր եւ դներ գրուանի տակ, հապա աշտանակի վրայ որ լոյս տայ բոլոր տանը մէջ եղողներուն։
Եւ ոչ լուցանեն ճրագ եւ դնեն ընդ գրուանաւ, այլ ի վերայ աշտանակի, եւ լոյս տայ ամենեցուն որ ի տանն իցեն:

5:15: Եւ ո՛չ լուցանեն ճրագ՝ եւ դնեն ընդ գրուանաւ, այլ ՚ի վերայ աշտանակի. եւ լո՛յս տայ ամենեցուն՝ որ ՚ի տանն իցեն։
15 Եւ ճրագ վառելով կաթսայի տակ չեն դնում, այլ՝ աշտանակի վրայ, եւ նա լոյս է տալիս բոլոր նրանց, որ տան մէջ են
15 Ու ճրագը չեն վառեր եւ դներ գրուանի տակ, հապա աշտանակի վրայ որ լոյս տայ բոլոր տանը մէջ եղողներուն։
zohrab-1805▾ eastern-1994▾ western am▾
5:1515: И, зажегши свечу, не ставят ее под сосудом, но на подсвечнике, и светит всем в доме.
5:15  οὐδὲ καίουσιν λύχνον καὶ τιθέασιν αὐτὸν ὑπὸ τὸν μόδιον ἀλλ᾽ ἐπὶ τὴν λυχνίαν, καὶ λάμπει πᾶσιν τοῖς ἐν τῇ οἰκίᾳ.
5:15. οὐδὲ (Not-moreover) καίουσιν (they-burn) λύχνον (to-a-luminating-of) καὶ (and) τιθέασιν (they-place) αὐτὸν (to-it) ὑπὸ (under) τὸν (to-the-one) μόδιον (to-a-modios,"ἀλλ' (other) ἐπὶ (upon) τὴν (to-the-one) λυχνίαν, (to-a-luminating-of-unto,"καὶ (and) λάμπει (it-lampeth) πᾶσιν ( unto-all ) τοῖς (unto-the-ones) ἐν (in) τῇ (unto-the-one) οἰκίᾳ. (unto-a-housing-unto)
5:15. neque accendunt lucernam et ponunt eam sub modio sed super candelabrum ut luceat omnibus qui in domo suntNeither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house.
15. Neither do light a lamp, and put it under the bushel, but on the stand; and it shineth unto all that are in the house.
Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house:

15: И, зажегши свечу, не ставят ее под сосудом, но на подсвечнике, и светит всем в доме.
5:15  οὐδὲ καίουσιν λύχνον καὶ τιθέασιν αὐτὸν ὑπὸ τὸν μόδιον ἀλλ᾽ ἐπὶ τὴν λυχνίαν, καὶ λάμπει πᾶσιν τοῖς ἐν τῇ οἰκίᾳ.
5:15. neque accendunt lucernam et ponunt eam sub modio sed super candelabrum ut luceat omnibus qui in domo sunt
Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
15 Мысль о городе, поставленном на верху горы, тотчас же обрывается, и Спаситель опять возвращается к речи о свете. Теперь ученики сравниваются с «светильником», который «светит всем в доме». Под lucnoV нельзя здесь разуметь «свечи» (как в русском переводе), но — лампу, налитую маслом, потому что свечи у греков и восточных были малоупотребительны (Цан). Слово, переведенное в русск. под «сосудом», слав. под «спудом», есть латин. modius, хлебная мера, принятая и у греков, = 8,754 литра. По Морисону она равнялась евр. сате или сеа (= 432 яйца вместимостью). Ducnia — собственно подставка для лампы, иногда устраивавшаяся до 1 1/2 метров в вышину (Евр IX:2 — «светильник» в скинии, в Апокалипсисе упоминается о золотых светильниках I:12; II:1 и проч.).
Adam Clarke: Commentary on the Bible - 1831
5:15: Neither do men light a candle and put it under a bushel - A bushel μοδιος: - a measure both among the Greeks and Romans, containing a little more than a peck English. From some ancient writers we learn, that only those who had bad designs hid a candle under a bushel; that, in the dead of the night, when all were asleep, they might rise up, and have light at hand to help them to effect their horrid purposes of murder, etc. See Wetstein, Kypke, Wolf, etc.
Albert Barnes: Notes on the Bible - 1834
5:15: Neither do men light a candle ... - The word rendered "candle" means any portable light, as a lamp, candle, lantern. Compare Mar 4:21; Luk 8:16; Luk 12:35. Jesus proceeded here to show them that the very reason why they were enlightened was that others might also see the light, and be benefited by it. When people light a candle, they do not conceal the light, but place it where it may be of use. So it is with religion. It is given that we may benefit others. It is not to be concealed, but suffered to show itself, and to shed light on a surrounding wicked world.
A bushel - Greek, a measure containing nearly a peck. It denotes anything, here, that might conceal the light.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: do: Mar 4:21; Luk 8:16, Luk 11:33
a bushel: "A measure containing about a pint less than a peck."
it giveth: Exo 25:37; Num 8:2
John Gill
5:15 Neither do men light a candle,.... Which may be read impersonally, "a candle is not lighted": and by it may be meant the Gospel, and gifts qualifying men to preach it; which, like a candle, was lighted in the evening of the Jewish dispensation, though not confined to the land of Judea; but has shone throughout the world, being as a candle to be removed, and has been removed from place to place: wherever it is set, it gives light, more or less, and dispels darkness; it is useful both to work by and walk with; it does not always burn alike clearly, it needs looking after; it has its thieves, as candles sometimes have; and will give the greatest light towards the close of the world, as they usually do, when ready to go out. Now when a candle is lighted by men, they do not
put it under a bushel, or anything which may hide and cover it, and so hinder its light and usefulness. The Greek word rendered a "bushel", answers to the Hebrew "seah", which is the very word used in Munster's Hebrew Gospel; and this was a dry measure that held about a gallon and a half; and accordingly is rendered here by the Syriac The design of the expression is, that Christ has lighted the candle of the everlasting Gospel, and given gifts to men for the ministration of it, not to be concealed and neglected, or to be used as the servant did his lord's money, wrap it up in a napkin, and hide it in the earth. Ministers are not, through slothfulness, to neglect the gift that is in them; nor, through fear, to hide their talents, or keep back any part of the Gospel, or cover anything out of sight, which may be profitable to souls: "but" men, when they light a candle, put it
on a candlestick, and it giveth light to all that are in the house; as on the candlestick in the temple, a type of the church; where Christ has set the light of the Gospel, where it is held forth particularly by the ministers of the word, to illuminate the whole house and family of God; by the light of which poor sinners, the lost pieces of silver, are looked up; straggling souls are brought home; hypocrites and formalists are detected; and saints are enlightened, directed, and comforted. Much such a proverbial saying is used by the Jews (r):
"do not leave a vessel of balsam in a dunghill, but move it from its place, that its smell may spread, and men may receive profit from it.''
(r) Vid. Joh. Isaac. Praefat. ad Eliae Levit. Methurgeman.
John Wesley
5:15 Nay, the very design of God in giving you this light was, that it might shine. Mk 4:21; Lk 8:16; Lk 11:33.
Robert Jamieson, A. R. Fausset and David Brown
5:15 Neither do men light a candle--or, lamp.
and put it under a bushel--a dry measure.
but on a candlestick--rather, "under the bushel, but on the lampstand." The article is inserted in both cases to express the familiarity of everyone with those household utensils.
and it giveth light--shineth "unto all that are in the house."
5:165:16: Այնպէս լուսաւորեսցէ լոյս ձեր առաջի մարդկան, որպէս զի տեսցեն զգործս ձեր բարիս, եւ փառաւորեսցե՛ն զՀայր ձեր որ յերկինս է[74]։ բդ [74] Օրինակ մի. Եւ փառաւոր արասցեն զՀայր ձեր։
16 Թող այդպէս փայլի ձեր լոյսը մարդկանց առաջ, որպէսզի տեսնեն ձեր բարի գործերն ու փառաւորեն ձեր Հօրը, որ երկնքում է»:
16 Այնպէս թող լուսաւորուի ձեր լոյսը մարդոց առջեւ, որ տեսնեն ձեր բարի գործերը ու փառաւորեն ձեր Հայրը որ երկինքն է»։
Այնպէս լուսաւորեսցէ լոյս ձեր առաջի մարդկան, որպէս զի տեսցեն զգործս ձեր բարիս, եւ փառաւորեսցեն զՀայր ձեր որ յերկինս է:

5:16: Այնպէս լուսաւորեսցէ լոյս ձեր առաջի մարդկան, որպէս զի տեսցեն զգործս ձեր բարիս, եւ փառաւորեսցե՛ն զՀայր ձեր որ յերկինս է[74]։ բդ
[74] Օրինակ մի. Եւ փառաւոր արասցեն զՀայր ձեր։
16 Թող այդպէս փայլի ձեր լոյսը մարդկանց առաջ, որպէսզի տեսնեն ձեր բարի գործերն ու փառաւորեն ձեր Հօրը, որ երկնքում է»:
16 Այնպէս թող լուսաւորուի ձեր լոյսը մարդոց առջեւ, որ տեսնեն ձեր բարի գործերը ու փառաւորեն ձեր Հայրը որ երկինքն է»։
zohrab-1805▾ eastern-1994▾ western am▾
5:1616: Так да светит свет ваш пред людьми, чтобы они видели ваши добрые дела и прославляли Отца вашего Небесного.
5:16  οὕτως λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα καὶ δοξάσωσιν τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς.
5:16. οὕτως (Unto-the-one-this) λαμψάτω (it-should-have-lamped,"τὸ (the-one) φῶς (a-light) ὑμῶν (of-ye,"ἔμπροσθεν (in-toward-from) τῶν (of-the-ones) ἀνθρώπων, (of-mankinds,"ὅπως (unto-which-whither) ἴδωσιν (they-might-have-had-seen) ὑμῶν (of-ye) τὰ (to-the-ones) καλὰ ( to-seemly ) ἔργα (to-works) καὶ (and) δοξάσωσιν (they-might-have-reckoned-to) τὸν (to-the-one) πατέρα (to-a-Father) ὑμῶν (of-ye) τὸν (to-the-one) ἐν (in) τοῖς (unto-the-ones) οὐρανοῖς. (unto-skies)
5:16. sic luceat lux vestra coram hominibus ut videant vestra bona opera et glorificent Patrem vestrum qui in caelis estSo let your light shine before men, that they may see your good works, and glorify your Father who is in heaven.
16. Even so let your light shine before men, that they may see your good works, and glorify your Father which is in heaven.
Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven:

16: Так да светит свет ваш пред людьми, чтобы они видели ваши добрые дела и прославляли Отца вашего Небесного.
5:16  οὕτως λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα καὶ δοξάσωσιν τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς.
5:16. sic luceat lux vestra coram hominibus ut videant vestra bona opera et glorificent Patrem vestrum qui in caelis est
So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
16 Приветствие принимает сильно патетический тон и речь отличается большою красотою особенно на греческом и, вероятно, на всех языках. Соль земли, город, поставленный на горе и видный всем, «вы свет», «светильники», которых никто не ставит под сосудом, — и затем опять «свет, который должен светить всем людям», все эти поэтические образы здесь перемешиваются и представляют из себя мерцающий блеск бриллиантов, поворачиваемых то в одну, то в другую сторону. Свет исходит столько же от лиц, сколько и от их «добрых дел», которые им свойственны. Эти дела пусть видят люди и прославляют за них Отца Небесного. Слово kaloV (= лат. pulcher) (в выражении ta kala erga) указывает больше на внешнюю красоту дел, «на проявление добра в похвальных действиях», чем только на мысль о них или на нравственно теоретическое их достоинство. Различие между agaqoV и kaloV, на русском языке выразить трудно. Оба слова значат: добрый. Но первое значит добрый сам по себе, независимо от внешнего проявления, второе, прежде всего, — красивый, нравящийся, приятный. Спаситель говорит здесь о делах не только хороших, добрых самих по себе, но и красивых, приятных на вид, свет от которых столь же приятен и нужен, как свет солнца или светильника в темной комнате.
Adam Clarke: Commentary on the Bible - 1831
5:16: Let your light so shine - Or more literally, Thus let your light shine, Ουτω λαμψατω το φως. As the sun is lighted up in the firmament of heaven to diffuse its light and heat freely to every inhabitant of the earth; and as the lamp is not set under the bushel, but placed upon the lamp-stand that it may give light to all in the house; Thus let every follower of Christ, and especially every preacher of the Gospel, diffuse the light of heavenly knowledge, and the warmth of Divine love through the whole circle of their acquaintance.
That they may see your good works - It is not sufficient to have light - we must walk in the light, and by the light. Our whole conduct should be a perpetual comment on the doctrine we have received, and a constant exemplification of its power and truth.
And glorify your Father - The following curious saying is found in Bammidbar Rabba, s. 15. "The Israelites said to the holy blessed God, Thou commandest us to light lamps to thee; and yet thou art the, Light of the world, and with thee the light dwelleth. The holy blessed God answered, I do not command this because I need light; but that you may reflect light upon me, as I have illuminated you: - that the people may say, Behold, how the Israelites illustrate him, who illuminates them in the sight of the whole earth." See more in Schoettgen. Real Christians are the children of God - they are partakers of his holy and happy nature: they should ever be concerned for their Father's honor, and endeavor so to recommend him, and his salvation, that others may be prevailed on to come to the light, and walk in it. Then God is said to be glorified, when the glorious power of his grace is manifested in the salvation of men.
Albert Barnes: Notes on the Bible - 1834
5:16: Let your light so shine ... - Let your holy life, your pure conversation, and your faithful instructions, be everywhere seen and known. Always, in all societies, in all business, at home and abroad, in prosperity and adversity, let it be seen that you are real Christians.
That they may see your good works - The proper motive to influence us is not simply that we may be seen (compare Mat 6:1), but it should be that our heavenly Father may be glorified. The Pharisees acted to be seen of men, true Christians act to glorify God, and care little what people may think of them, except as by their conduct others may he brought to honor God, yet they should so live that people may see from their conduct what is the proper nature of their religion.
Glorify your Father - Praise, or honor God, or be led to worship him. Seeing in your lives the excellency of religion, and the power and purity of the gospel, they may be won to be Christians also, and give praise and glory to God for his mercy to a lost world.
We learn here:
1. that religion, if it exists, cannot be concealed.
2. that where it is not manifest in the life, it does not exist.
3. that "professors" of religion, who live like other people, give evidence that they have never been truly converted.
4. that to attempt to conceal or hide our Christian knowledge or experience is to betray our trust, injure the cause of piety, and to render our lives useless. And,
5. that good actions will be seen, and will lead people to honor God. If we have no other way of doing good - if we are poor, and unlearned, and unknown yet we may do good by our lives. No sincere and humble Christian lives in vain. The feeblest light at midnight is of use.
"How far the little candle throws his beams!
So shines a good deed in a naughty world!"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:16: your light: Pro 4:18; Isa 58:8, Isa 60:1-3; Rom 13:11-14; Eph 5:8; Phi 2:15, Phi 2:16; Th1 2:12, Th1 5:6-8; Pe1 2:9; Jo1 1:5-7
that: Mat 6:1-5, Mat 6:16, Mat 23:5; Act 9:36; Eph 2:10; Ti1 2:10, Ti1 5:10, Ti1 5:25, Ti1 6:18; Tit 2:7, Tit 2:14, Tit 3:4, Tit 3:7, Tit 3:8, Tit 3:14; Heb 10:24; Pe1 2:12, Pe1 3:1, Pe1 3:16
and: Isa 61:3; Joh 15:8; Co1 14:25; Co2 9:13; Gal 1:24; Th2 1:10-12; Pe1 2:12, Pe1 4:11, Pe1 4:14
your Father: Mat 5:45, Mat 6:9, Mat 23:9; Luk 11:2
John Gill
5:16 Let your light so shine before men,.... Here Christ applies the foregoing simile to his disciples, and more fully opens the meaning and design of it. His sense is this; that the light of the Gospel, which he had communicated to them, the spiritual knowledge of the mysteries of grace, which he had favoured them with, were to be openly declared, and made manifest before men. Light was not given merely for their own private use, but for the public good of mankind; and therefore, as they were placed as lights in the world, they were to hold forth, in the most open and conspicuous manner, the word of light and life:
that they may see your good works: meaning their zeal and fervency; their plainness and openness; their sincerity, faithfulness, and integrity; their courage and intrepidity; their diligence, industry, and indefatigableness in preaching the Gospel; their strict regard to truth, the honour of Christ, and the good of souls; as also their very great care and concern to recommend the doctrines of grace, by their example in their lives and conversations:
and glorify your Father which is in heaven; that is, that when the ministration of the Gospel has been blessed, for the illumination of the minds of men, to a thorough conviction of their state; and for their regeneration, conversion, sanctification, and comfort; they may give praise to God, and bless his name for qualifying and sending such Gospel ministers to show unto them the way of salvation; and that the word has been made useful to them for communicating spiritual light, life, joy, and comfort, , "Our and your Father which is in heaven", is a name, appellation, or periphrasis of God, frequently used by Jewish writers (s); and is often expressed by Christ in these his sermons on the mount.
(s) Vid. Misn. Sota, c. 9. sect. 15. & Yoma, c. 8. sect. 9.
John Wesley
5:16 That they may see - and glorify - That is, that seeing your good works, they may be moved to love and serve God likewise.
Robert Jamieson, A. R. Fausset and David Brown
5:16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven--As nobody lights a lamp only to cover it up, but places it so conspicuously as to give light to all who need light, so Christians, being the light of the world, instead of hiding their light, are so to hold it forth before men that they may see what a life the disciples of Christ lead, and seeing this, may glorify their Father for so redeeming, transforming, and ennobling earth's sinful children, and opening to themselves the way to like redemption and transformation.
5:175:17: Մի՛ համարիք եթէ եկի՛ լուծանել զօրէնս կամ զմարգարէս. ո՛չ եկի լուծանել՝ այլ լնո՛ւլ։
17 «Մի՛ կարծէք, թէ Օրէնքը կամ մարգարէներին ջնջելու եկայ. չեկայ ջնջելու, այլ՝ լրացնելու
17 «Մի՛ կարծէք թէ ես եկայ օրէնքը կամ մարգարէները աւրելու։ Աւրելու չեկայ, հապա՝ կատարելու։
Մի՛ համարիք եթէ եկի լուծանել զօրէնս կամ զմարգարէս. ոչ եկի լուծանել, այլ լնուլ:

5:17: Մի՛ համարիք եթէ եկի՛ լուծանել զօրէնս կամ զմարգարէս. ո՛չ եկի լուծանել՝ այլ լնո՛ւլ։
17 «Մի՛ կարծէք, թէ Օրէնքը կամ մարգարէներին ջնջելու եկայ. չեկայ ջնջելու, այլ՝ լրացնելու
17 «Մի՛ կարծէք թէ ես եկայ օրէնքը կամ մարգարէները աւրելու։ Աւրելու չեկայ, հապա՝ կատարելու։
zohrab-1805▾ eastern-1994▾ western am▾
5:1717: Не думайте, что Я пришел нарушить закон или пророков: не нарушить пришел Я, но исполнить.
5:17  μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι.
5:17. Μὴ (Lest) νομίσητε (ye-might-have-parceleed-to) ὅτι (to-which-a-one) ἦλθον (I-had-came) καταλῦσαι (to-have-loosed-down) τὸν (to-the-one) νόμον (to-a-parcelee) ἢ (or) τοὺς (to-the-ones) προφήτας: (to-declarers-before,"οὐκ (not) ἦλθον (I-had-came) καταλῦσαι (to-have-loosed-down,"ἀλλὰ (other) πληρῶσαι: (to-have-en-filled)
5:17. nolite putare quoniam veni solvere legem aut prophetas non veni solvere sed adimplereDo not think that I am come to destroy the law, or the prophets. I am not come to destroy, but to fulfil.
17. Think not that I came to destroy the law or the prophets: I came not to destroy, but to fulfill.
Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil:

17: Не думайте, что Я пришел нарушить закон или пророков: не нарушить пришел Я, но исполнить.
5:17  μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι.
5:17. nolite putare quoniam veni solvere legem aut prophetas non veni solvere sed adimplere
Do not think that I am come to destroy the law, or the prophets. I am not come to destroy, but to fulfil.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17 С этого стиха начинается новая речь, никакими переходными частицами (oun, de, alla) не связанная с предыдущею. Если бы она принадлежала обыкновенному оратору, то мы могли бы говорить, что, после приветствий, обращенных к слушателям, он приступил теперь к изложению сущности дела. Но хотя, как мы сказали выше, речь Христа в 1-16 стихах и была приветственной и только при таком предположении для нас доступно сколько-нибудь ясное ее понимание, однако совершенно справедливо считают ее и изложением нового — новозаветного — закона. Этот закон был нов потому, что ничего подобного люди никогда не слыхали прежде. Слушателям Христа могло казаться, что, преподавая новые законы, Он совершенно отменяет прежние. Могло быть и так, что и прежнее учение Христа, до нагорной проповеди, нам известное только отчасти, преимущественно из Ев. Иоанна, также казалось новым сравнительно с ветхозаветным законодательством. Такое мнение слушателей Спаситель подвергает теперь критике. Он говорит, что не отменяет прежнего закона, не хочет его разрушить или нарушить (katalusai). Он ставит Свои новые законы в генетическую связь с прежними. Это хорошо выражено Самим Спасителем в другом месте, в притче о семени: «сперва зелень, потом колос, потом полное зерно в колосе» (Мк IV:28). «Ветхий Завет был первыми ступенями в великом ходе откровения и искупления, которые достигают своего завершения во Христе». Христос уже и прежде обосновался на ветхозаветном законе, отвергая искушения. Теперь Он как бы подтверждает то, что сказано было Им прежде. Исполнение ветхозаветного закона новым было великим историческим процессом. Ветхий Завет походил на пустой, не наполненный сосуд; или, иначе, был только формой, не имеющей внутреннего содержания. Христос наполняет этот сосуд; дает форме внутреннее содержание и смысл. Иисус Христос наполнил или исполнил ветхозаветный закон совершенно Своею собственною личностью, жизнью, Своим учением, где разъяснил абсолютные истины религии и всеобщие принципы нравственности. При таком исполнении осталось неприкосновенным все, что имело прочную ценность и значение в ветхозаветной религии. Но самый этот процесс исполнения предполагает отмену ветхозаветной религии самой по себе. Она не могла продолжать теперь своего существования независимо от Нового Завета. Только вместе с ним и при свете его ни одна черта или иота Ветхого Завета не проходит и не прейдет до скончания мира. При объяснении выражения «закон и пророков» достаточно сказать, что здесь разумеется все священное писание Ветхого Завета, которое так именно и называлось: тора (закон) и невиим (пророки), с прибавлением сюда кетубим, или агиографов. Так как псалмы были первою книгой «агиографов», то последние назывались еще общим названием «псалмов» (ср. Лк XXIV:44; Деян XXIV:14). Если бы Христос сказал здесь только о «законе» и не упомянул о пророках, то и тогда слово закон можно было бы понимать обо всем ветхозаветном писании (ср., напр., 1 Кор XIV:21). Возражение, что ссылка на пророков здесь «неуместна», потому что Спаситель дальше ничего не говорит о них, не имеет, поэтому, никакого значения. Не сильно и другое возражение, будто Матфей только вложил эти слова в уста Иисуса Христа потому, что появились «ложные пророки», пытавшиеся отвергнуть ветхозаветный закон и в целом и в частностях, ссылаясь при этом на слова Христа, которые извращались для этой цели. О Маркионе, напр., известно, что он изменил выражение 17-го стиха так: «зачем вы думаете, что Я пришел исполнить закон и пророков? Я пришел нарушить, а не исполнить» (ti dokiete; oti hlqon plhrwsai ton nomon h touV profhtaV; hlqon katalusai, allou plhrwsai). Но эти слова — одна из древнейших еретических ссылок на рассматриваемый стих Матфея, — только показывают, что не Матфей вложил слова 17 стиха в уста Иисуса Христа в целях защиты от еретиков, а еретики заимствовали слова Матфея для своих целей и извратили их.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17-20: Those to whom Christ preached, and for whose use he gave these instructions to his disciples, were such as in their religion had an eye, 1. To the scriptures of the Old Testament as their rule, and therein Christ here shows them they were in the right: 2. To the scribes and the Pharisees as their example, and therein Christ here shows them they were in the wrong; for,

I. The rule which Christ came to establish exactly agreed with the scriptures of the Old Testament, here called the law and the prophets. The prophets were commentators upon the law, and both together made up that rule of faith and practice which Christ found upon the throne in the Jewish church, and here he keeps it on the throne.

1. He protests against the thought of cancelling and weakening the Old Testament; Think not that I am come to destroy the law and the prophets. (1.) "Let not the pious Jews, who have an affection for the law and the prophets, fear that I come to destroy them." Let them be not prejudiced against Christ and his doctrine, from a jealousy that this kingdom he came to set up, would derogate from the honour of the scriptures, which they had embraced as coming from God, and of which they had experienced the power and purity; no, let them be satisfied that Christ has no ill design upon the law and the prophets. "Let not the profane Jews, who have a disaffection to the law and the prophets, and are weary of that yoke, hope that I am come to destroy them." Let not carnal libertines imagine that the Messiah is come to discharge them from the obligation of divine precepts and yet to secure to them divine promises, to make the happy and yet to give them leave to live as they list. Christ commands nothing now which was forbidden either by the law of nature or the moral law, nor forbids any thing which those laws had enjoined; it is a great mistake to think he does, and he here takes care to rectify the mistake; I am not come to destroy. The Saviour of souls is the destroyer of nothing but the works of the devil, of nothing that comes from God, much less of those excellent dictates which we have from Moses and the prophets. No, he came to fulfil them. That is, [1.] To obey the commands of the law, for he was made under the law, Gal. iv. 4. He in all respects yielded obedience to the law, honoured his parents, sanctified the sabbath, prayed, gave alms, and did that which never any one else did, obeyed perfectly, and never broke the law in any thing. [2.] To make good the promises of the law, and the predictions of the prophets, which did all bear witness to him. The covenant of grace is, for substance, the same now that it was then, and Christ the Mediator of it. [3.] To answer the types of the law; thus (as bishop Tillotson expresses it), he did not make void, but make good, the ceremonial law, and manifested himself to be the Substance of all those shadows. [4.] To fill up the defects of it, and so to complete and perfect it. Thus the word plerosai properly signifies. If we consider the law as a vessel that had some water in it before, he did not come to pour out the water, but to fill the vessel up to the brim; or, as a picture that is first rough-drawn, displays some outlines only of the piece intended, which are afterwards filled up; so Christ made an improvement of the law and the prophets by his additions and explications. [5.] To carry on the same design; the Christian institutes are so far from thwarting and contradicting that which was the main design of the Jewish religion, that they promote it to the highest degree. The gospel is the time of reformation (Heb. ix. 10), not the repeal of the law, but the amendment of it, and, consequently, its establishment.

2. He asserts the perpetuity of it; that not only he designed not the abrogation of it, but that it never should be abrogated (v. 18); "Verily I say unto you, I, the Amen, the faithful Witness, solemnly declare it, that till heaven and earth pass, when time shall be no more, and the unchangeable state of recompences shall supersede all laws, one jot, or one tittle, the least and most minute circumstance, shall in no wise pass from the law till all be fulfilled;" for what is it that God is doing in all the operations both of providence and grace, but fulfilling the scripture? Heaven and earth shall come together, and all the fulness thereof be wrapped up in ruin and confusion, rather than any word of God shall fall to the ground, or be in vain. The word of the Lord endures for ever, both that of the law, and that of the gospel. Observe, The care of God concerning his law extends itself even to those things that seem to be of least account in it, the iotas and the tittles; for whatever belongs to God, and bears his stamp, be it ever so little, shall be preserved. The laws of men are conscious to themselves of so much imperfection, that they allow it for a maxim, Apices juris non sunt jura--The extreme points of the law are not the law, but God will stand by and maintain every iota and every tittle of his law.

3. He gives it in charge to his disciples, carefully to preserve the law, and shows them the danger of the neglect and contempt of it (v. 19); Whosoever therefore shall break one of the least commandments of the law of Moses, much more any of the greater, as the Pharisees did, who neglected the weightier matters of the law, and shall teach men so as they did, who made void the commandment of God with their traditions (ch. xv. 3), he shall be called the least in the kingdom of heaven. Though the Pharisees be cried up for such teachers as should be, they shall not be employed as teachers in Christ's kingdom; but whosoever shall do and teach them, as Christ's disciples would, and thereby prove themselves better friends to the Old Testament than the Pharisees were, they, though despised by men, shall be called great in the kingdom of heaven. Note, (1.) Among the commands of God there are some less than others; none absolutely little, but comparatively so. The Jews reckon the least of the commandments of the law to be that of the bird's nest (Deut. xxii. 6, 7); yet even that had a significance and an intention very great and considerable. (2.) It is a dangerous thing, in doctrine or practice, to disannul the least of God's commands; to break them, that is, to go about either to contract the extent, or weaken the obligation of them; whoever does so, will find it is at his peril. Thus to vacate any of the ten commandments, is too bold a stroke for the jealous God to pass by. It is something more than transgressing the law, it is making void the law, Ps. cxix. 126. (3.) That the further such corruptions as they spread, the worse they are. It is impudence enough to break the command, but is a greater degree of it to teach men so. This plainly refers to those who at this time sat in Moses' seat, and by their comments corrupted and perverted the text. Opinions that tend to the destruction of serious godliness and the vitals of religion, by corrupt glosses on the scripture, are bad when they are held, but worse when they are propagated and taught, as the word of God. He that does so, shall be called least in the kingdom of heaven, in the kingdom of glory; he shall never come thither, but be eternally excluded; or, rather, in the kingdom of the gospel-church. He is so far from deserving the dignity of a teacher in it, that he shall not so much as be accounted a member of it. The prophet that teaches these lies shall be the tail in that kingdom (Isa. ix. 15); when truth shall appear in its own evidence, such corrupt teachers, though cried up as the Pharisees, shall be of no account with the wise and good. Nothing makes ministers more contemptible and base than corrupting the law, Mal. ii. 8, 11. Those who extenuate and encourage sin, and discountenance and put contempt upon strictness in religion and serious devotion, are the dregs of the church. But, on the other hand, Those are truly honourable, and of great account in the church of Christ, who lay out themselves by their life and doctrine to promote the purity and strictness of practical religion; who both do and teach that which is good; for those who do not as they teach, pull down with one hand what they build up with the other, and give themselves the lie, and tempt men to think that all religion is a delusion; but those who speak from experience, who live up to what they preach, are truly great; they honour God, and God will honour them (1 Sam. ii. 30), and hereafter they shall shine as the stars in the kingdom of our Father.

II. The righteousness which Christ came to establish by this rule, must exceed that of the scribes and Pharisees, v. 20. This was strange doctrine to those who looked upon the scribes and Pharisees as having arrived at the highest pitch of religion. The scribes were the most noted teachers of the law, and the Pharisees the most celebrated professors of it, and they both sat in Moses' chair (ch. xxiii. 2), and had such a reputation among the people, that they were looked upon as super-conformable to the law, and people did not think themselves obliged to be as good as they; it was therefore a great surprise to them, to hear that they must be better than they, or they should not go to heaven; and therefore Christ here avers it with solemnity; I say unto you, It is so. The scribes and Pharisees were enemies to Christ and his doctrine, and were great oppressors; and yet it must be owned, that there was something commendable in them. They were much in fasting and prayer, and giving of alms; they were punctual in observing the ceremonial appointments, and made it their business to teach others; they had such an interest in the people that they ought, if but two men went to heaven, one would be a Pharisee; and yet our Lord Jesus here tells his disciples, that the religion he came to establish, did not only exclude the badness, but excel the goodness, of the scribes and Pharisees. We must do more than they, and better than they, or we shall come short of heaven. They were partial in the law, and laid most stress upon the ritual part of it; but we must be universal, and not think it enough to give the priest his tithe, but must give God our hearts. They minded only the outside, but we must make conscience of inside godliness. They aimed at the praise and applause of men, but we must aim at acceptance with God: they were proud of what they did in religion, and trusted to it as a righteousness; but we, when we have done all, must deny ourselves, and say, We are unprofitable servants, and trust only to the righteousness of Christ; and thus we may go beyond the scribes and Pharisees.
Adam Clarke: Commentary on the Bible - 1831
5:17: Think not that I am come to destroy the law - Do not imagine that I am come to violate the law καταλυσαι, from κατα, and λυω, I loose, violate, or dissolve - I am not come to make the law of none effect - to dissolve the connection which subsists between its several parts, or the obligation men are under to have their lives regulated by its moral precepts; nor am I come to dissolve the connecting reference it has to the good things promised. But I am come, πληρωσαι, to complete - to perfect its connection and reference, to accomplish every thing shadowed forth in the Mosaic ritual, to fill up its great design; and to give grace to all my followers, πληρωσαι, to fill up, or complete, every moral duty. In a word, Christ completed the law:
1st. In itself, it was only the shadow, the typical representation, of good things to come; and he added to it that which was necessary to make it perfect, His Own Sacrifice, without which it could neither satisfy God, nor sanctify men.
2dly. He completed it in himself by submitting to its types with an exact obedience, and verifying them by his death upon the cross.
3dly. He completes this law, and the sayings of his prophets, in his members, by giving them grace to love the Lord with all their heart, soul, mind, and strength, and their neighbor as themselves; for this is all the law and the prophets.
It is worthy of observation, that the word גמר gamar, among the rabbins, signifies not only to fulfill, but also to teach; and, consequently, we may infer that our Lord intimated, that the law and the prophets were still to be taught or inculcated by him and his disciples; and this he and they have done in the most pointed manner. See the Gospels and epistles; and see especially this sermon on the mount, the Epistle of James, and the Epistle to the Hebrews. And this meaning of the word gives the clear sense of the apostle's words, Col 1:25. Whereof I am made a minister, πληρωσαι τον λογον του Θεου, to fulfill the word of God, i.e. to teach the doctrine of God.
Albert Barnes: Notes on the Bible - 1834
5:17: Think not that I am come ... - Our Saviour was just entering on his work. It was important for him to state what he came to do. By his setting up to be a teacher in opposition to the scribes and Pharisees, some might charge him with an intention to destroy their law, and to abolish the customs of the nation. He therefore told them that he did not come for that end, but really to fulfill or accomplish what was in the law and the prophets.
To destroy - To abrogate; to deny their divine authority; to set people free from the obligation to obey them. "The law." The five books of Moses called the law. See the notes at Luk 24:44.
The Prophets - The books which the prophets wrote. These two divisions here seem to comprehend the Old Testament, and Jesus says that he came not to do away or destroy the authority of the Old Testament.
But to fulfil - To complete the design; to fill up what was predicted; to accomplish what was intended in them. The word "fulfill" also means sometimes "to teach" or "to inculcate," Col 1:25. The law of Moses contained many sacrifices and rites which were designed to shadow forth the Messiah. See the notes at Heb. 9. These were fulfilled when he came and offered himself a sacrifice to God,
"A sacrifice of nobler name.
And richer blood than they."
The prophets contained many predictions respecting his coming and death. These were all to be fulfilled and fully accomplished by his life and his sufferings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:17: to destroy the law: Luk 16:17; Joh 8:5; Act 6:13, Act 18:13, Act 21:28; Rom 3:31, Rom 10:4; Gal 3:17-24
but: Mat 3:15; Psa 40:6-8; Isa 42:21; Rom 8:4; Gal 4:4, Gal 4:5; Col 2:16, Col 2:17; Heb 10:3-12
Geneva 1599
5:17 (3) Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but (g) to fulfil.
(3) Christ did not come to bring any new way of righteousness and salvation into the world, but indeed to fulfil that which was shadowed by the figures of the Law, by delivering men through grace from the curse of the Law: and moreover to teach the true use of obedience which the Law appointed, and to engrave in our hearts the power for obedience.
(g) That the prophecies may be accomplished.
John Gill
5:17 Think not that I am come to destroy the law or the prophets,.... From verse 3 to the 10th inclusive, our Lord seems chiefly to respect the whole body of his true disciples and followers; from thence, to the 16th inclusive, he addresses the disciples, whom he had called to be ministers of the word; and in this "verse", to the end of his discourse, he applies himself to the whole multitude in general; many of whom might be ready to imagine, that by the light of the Gospel, he was giving his disciples instructions to spread in the world, he was going to set aside, as useless, the law of Moses, or the prophets, the interpreters of it, and commentators upon it. Christ knew the thoughts of their hearts, that they had taken up such prejudices in their minds against him; wherefore he says, "think not"; he was sensible what objections they were forming, and what an improvement they would make of them against his being the Messiah, and therefore prevents them, saying,
I am not come to destroy, but to fulfil. By "the law" is meant the moral law, as appears from the whole discourse following: this he came not to "destroy", or loose men's obligations to, as a rule of walk and conversation, but "to fulfil" it; which he did doctrinally, by setting it forth fully, and giving the true sense and meaning of it; and practically, by yielding perfect obedience to all its commands, whereby he became "the end", the fulfilling end of it. By "the prophets" are meant the writings of the prophets, in which they illustrated and explained the law of Moses; urged the duties of it; encouraged men thereunto by promises; and directed the people to the Messiah, and to an expectation of the blessings of grace by him: all which explanations, promises, and prophecies, were so far from being made void by Christ, that they receive their full accomplishment in him. The Jews (t) pretend that these words of Christ are contrary to the religion and faith of his followers, who assert, that the law of Moses is abolished; which is easily refuted, by observing the exact agreement between Christ and the Apostle Paul, Rom 3:31 and whenever he, or any other of the apostles, speaks of the abrogation of the law, it is to be understood of the ceremonial law, which in course ceased by being fulfilled; or if of the moral law, not of the matter, but of the ministry of it. This passage of Christ is cited in the Talmud (u), after this manner:
"it is written in it, i.e. in the Gospel, "I Aven", neither to diminish from the law of Moses am I come, "but", or "nor" (for in the Amsterdam edition they have inserted between two hooks), to add to the law of Moses am I come.''
Which, with their last correction, though not a just citation, yet tolerably well expresses the sense; but a most blasphemous character is affixed to Christ, when they call him "Aven"; which signifies "iniquity" itself, and seems to be a wilful corruption of the word "Amen", which begins the next "verse".
(t) R. Isaac Chizuk Emuna, par. 2. c. 10. p. 401. (u) T. Bab. Sabbat. fol. 116. 2.
John Wesley
5:17 Think not - Do not imagine, fear, hope, that I am come - Like your teachers, to destroy the law or the prophets. I am not come to destroy - The moral law, but to fulfil - To establish, illustrate, and explain its highest meaning, both by my life and doctrine.
Robert Jamieson, A. R. Fausset and David Brown
5:17 IDENTITY OF THESE PRINCIPLES WITH THOSE OF THE ANCIENT ECONOMY; IN CONTRAST WITH THE REIGNING TRADITIONAL TEACHING. (Mat. 5:17-48)
Think not that I am come--that I came.
to destroy the law, or the prophets--that is, "the authority and principles of the Old Testament." (On the phrase, see Mt 7:12; Mt 22:40; Lk 16:16; Acts 13:15). This general way of taking the phrase is much better than understanding "the law" and "the prophets" separately, and inquiring, as many good critics do, in what sense our Lord could be supposed to meditate the subversion of each. To the various classes of His hearers, who might view such supposed abrogation of the law and the prophets with very different feelings, our Lord's announcement would, in effect, be such as this--"Ye who tremble at the word of the Lord, fear not that I am going to sweep the foundation from under your feet: Ye restless and revolutionary spirits, hope not that I am going to head any revolutionary movement: And ye who hypocritically affect great reverence for the law and the prophets, pretend not to find anything in My teaching derogatory to God's living oracles."
I am not come to destroy, but to fulfil--Not to subvert, abrogate, or annul, but to establish the law and the prophets--to unfold them, to embody them in living form, and to enshrine them in the reverence, affection, and character of men, am I come.
5:185:18: Ամէն ասե՛մ ձեզ. Մինչեւ անցցեն երկինք եւ երկիր, յո՛վտ մի՝ որ նշանախեց մի է, ո՛չ անցցէ յօրինացն եւ ՚ի մարգարէից՝ մինչեւ ամենայն եղիցի[75]։ [75] Օրինակ մի. Ամէն ամէն ասեմ ձեզ։ Ոմանք. Մինչեւ ամենայն եղիցի։
18 Ճշմարիտ եմ ասում ձեզ. մինչեւ որ երկինք ու երկիր անցնեն, մի յովտ իսկ, - որ մի նշանախեց է, - Օրէնքից եւ մարգարէներից չի անցնի, մինչեւ որ այս բոլորը կատարուի
18 Քանզի ճշմարտապէս կ’ըսեմ ձեզի, ‘Մինչեւ երկինք ու երկիր անցնին, օրէնքէն յովտ մը կամ նշանագիր մը պիտի չանցնի, մինչեւ բոլորն ալ կատարուին’։
Ամէն ասեմ ձեզ. Մինչեւ անցցեն երկինք եւ երկիր, յովտ մի [11]որ նշանախեց մի է`` ոչ անցցէ յօրինացն եւ ի մարգարէից մինչեւ ամենայն եղիցի:

5:18: Ամէն ասե՛մ ձեզ. Մինչեւ անցցեն երկինք եւ երկիր, յո՛վտ մի՝ որ նշանախեց մի է, ո՛չ անցցէ յօրինացն եւ ՚ի մարգարէից՝ մինչեւ ամենայն եղիցի[75]։
[75] Օրինակ մի. Ամէն ամէն ասեմ ձեզ։ Ոմանք. Մինչեւ ամենայն եղիցի։
18 Ճշմարիտ եմ ասում ձեզ. մինչեւ որ երկինք ու երկիր անցնեն, մի յովտ իսկ, - որ մի նշանախեց է, - Օրէնքից եւ մարգարէներից չի անցնի, մինչեւ որ այս բոլորը կատարուի
18 Քանզի ճշմարտապէս կ’ըսեմ ձեզի, ‘Մինչեւ երկինք ու երկիր անցնին, օրէնքէն յովտ մը կամ նշանագիր մը պիտի չանցնի, մինչեւ բոլորն ալ կատարուին’։
zohrab-1805▾ eastern-1994▾ western am▾
5:1818: Ибо истинно говорю вам: доколе не прейдет небо и земля, ни одна иота или ни одна черта не прейдет из закона, пока не исполнится все.
5:18  ἀμὴν γὰρ λέγω ὑμῖν, ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ, ἰῶτα ἓν ἢ μία κεραία οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου ἕως ἂν πάντα γένηται.
5:18. ἀμὴν (Amen) γὰρ (therefore) λέγω (I-forth) ὑμῖν, (unto-ye,"ἕως (Unto-if-which) ἂν (ever) παρέλθῃ (it-might-have-had-came-beside,"ὁ (the-one) οὐρανὸς (a-sky) καὶ (and) ἡ (the-one) γῆ, (a-soil,"ἰῶτα (an-iota) ἓν (one) ἢ (or) μία (one) κερέα (a-horning) οὐ (not) μὴ (lest) παρέλθῃ (it-might-have-had-came-beside) ἀπὸ (off) τοῦ (of-the-one) νόμου (of-a-parcelee) ἕως (unto-if-which) [ἂν] "[ever]" πάντα ( all ) γένηται . ( it-might-have-had-became )
5:18. amen quippe dico vobis donec transeat caelum et terra iota unum aut unus apex non praeteribit a lege donec omnia fiantFor amen I say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law, till all be fulfilled.
18. For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till all things be accomplished.
For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled:

18: Ибо истинно говорю вам: доколе не прейдет небо и земля, ни одна иота или ни одна черта не прейдет из закона, пока не исполнится все.
5:18  ἀμὴν γὰρ λέγω ὑμῖν, ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ, ἰῶτα ἓν ἢ μία κεραία οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου ἕως ἂν πάντα γένηται.
5:18. amen quippe dico vobis donec transeat caelum et terra iota unum aut unus apex non praeteribit a lege donec omnia fiant
For amen I say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law, till all be fulfilled.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18 «Ибо» показывает, что дальнейшая речь служит подтверждением предыдущей. — Доколе не прейдет небо и земля: в греч. доколе прейдет… (без отрицания); слав. точно: «дондеже прейдет». Русский перевод не вполне соответствует подлиннику; но смысл выражен точно. Закон, и Ветхий, и Новый, дан для земли, для людей, живущих на ней. Пока люди живут на земле и видят небо, до тех пор будут продолжаться и оба закона. Смысл слов Спасителя ясен. Несколько труднее понимание дальнейших слов: ни одна йота или ни одна черта… Все толкователи согласны в том, что под йотой здесь разумеется маленькая еврейская буква йод, похожая на нашу запятую, а под чертой — едва видные для глаза небольшие черточки, которыми отличаются еврейские буквы бет и каф, далет и рэш, ге и хет и др. Спаситель говорит, что пока существуют небо и земля, даже малейшие черточки, мелочные постановления в законе не уничтожатся, не прейдут, не забудутся, не исчезнут из виду.
Adam Clarke: Commentary on the Bible - 1831
5:18: For verily I say unto you, Till heaven - In the very commencement of his ministry, Jesus Christ teaches the instability of all visible things. "The heaven which you see, and which is so glorious, and the earth which you inhabit and love, shall pass away; for the things which are seen are temporal, προσκαιρα, are for a time; but the things which are not seen are eternal αιωνια, ever-during," Co2 4:18. And the Word of the Lord endureth for ever.
One jot or one tittle - One yod, (י), the smallest letter in the Hebrew alphabet. One tittle or point, κεραια, either meaning those points which serve for vowels in this language, if they then existed; or the seraphs, or points of certain letters, such as ר resh, or ד daleth, ה he, or ח cheth (as the change of any of these into the other would make a most essential alteration in the sense, or, as the rabbins say, destroy the world). Or our Lord may refer to the little ornaments which certain letters assume on their tops, which cause them to appear like small branches. The following letters only can assume coronal apices, ץ tsaddi - ג gimel - ז zain - נ nun - ט teth - ע ayin - ש shin. These, with the coronal apices, often appear in MSS.
That this saying, one jot or one tittle, is a proverbial mode of expression among the Jews, and that it expressed the meaning given to it above, is amply proved by the extracts in Lightfoot and Schoettgen. The reader will not be displeased to find a few of them here, if he can bear with the allegorical and strongly figurative language of the rabbins.
"The book of Deuteronomy came and prostrated itself before the Lord, and said: 'O Lord of the world, thou hast written in me thy law; but now, a Testament defective in some parts is defective in all. Behold, Solomon endeavors to root the letter yod out of me.' (In this text, Deu 17:5. לא ירבה נשים lo yirbeh, nashim, he shall not multiply wives). The holy blessed God answered, 'Solomon and a thousand such as he shall perish, but the least word shall not perish out of thee.'"
In Shir Hashirim Rabba, are these words:
"Should all the inhabitants of the earth gather together, in order to whiten one feather of a crow, they could not succeed: so, if all the inhabitants of the earth should unite to abolish one י yod, which is the smallest letter in the whole law, they should not be able to effect it."
In Vayikra Rabba, s. 19, it is said:
"Should any person in the words of Deu 6:4, Hear, O Israel, the Lord our God is אחד achad, One Lord, change the ד daleth into a ר resh, he would ruin the world." [Because, in that case, the word אחר achar, would signify a strange or false God].
"Should any one, in the words of Exo 34:14, Thou shalt worship no Other, אחר achar, God, change ר resh into ד daleth, he would ruin the world." [Because the command would then run, Thou shalt not worship the Only or true God].
"Should any one in the words of Lev 22:32, Neither shall ye Profane תחללו techelelu, my holy name, change ח cheth into ה he, he would ruin the world." [Because the sense of the commandment would then be, Neither shall ye Praise my holy name].
"Should any one, in the words of Psa 150:6, Let every thing that hath breath Praise, תהלל tehalel, the Lord, change ה, he into ח cheth, he would ruin the world." [Because the command would then run, Let every thing that hath breath Profane the Lord].
"Should any one, in the words of Jer 5:10, They lied Against the Lord, ביהוה beihovah, change ב beth into כ caph, he would ruin the world." [For then the words would run, They lied Like the Lord].
"Should any one, in the words of Hosea, Hos 5:7, They have dealt treacherously, ביהוה beihovah, Against the Lord, change ב beth into כ caph, he would ruin the world." [For then the words would run, They have dealt treacherously Like the Lord].
"Should any one, in the words of Sa1 2:2, There is none holy As the Lord, change כ caph into ב beth, he would ruin the world." [For then the words would mean, There is no holiness In the Lord].
These examples fully prove that the μια κεραια of our Lord, refers to the apices, points, or corners, that distinguish ב beth from כ caph; ח cheth from ה he; and ר resh from ד daleth. For the reader will at once perceive, how easily a כ caph may be turned into a ב beth; a ה he into a ח cheth; and a ר resh into a ד daleth: and he will also see of what infinite consequence it is to write and print such letters correctly.
Till all be fulfilled - Or, accomplished. Though all earth and hell should join together to hinder the accomplishment of the great designs of the Most High, yet it shall all be in vain - even the sense of a single letter shall not be lost. The words of God, which point out his designs, are as unchangeable as his nature itself. Every sinner, who perseveres in his iniquity, shall surely be punished with separation from God and the glory of his power; and every soul that turns to God, through Christ, shall as surely be saved, as that Jesus himself hath died.
Albert Barnes: Notes on the Bible - 1834
5:18: Verily - Truly, certainly. A word of strong affirmation.
Till heaven and earth pass - This expression denotes that the law never would be destroyed until it should be all fulfilled. It is the same as saying everything else may change; the very earth and heaven may pass away, but the law of God shall not be destroyed until its whole design has been accomplished.
One jot - The word "jot," or yod (י y), is the name of the Hebrew letter I, the smallest letter in the Hebrew alphabet.
One tittle - The word used here, in the Greek, means literally a little horn, then a point, an extremity. Several of the Hebrew letters were written with small points or apices, as in the Hebrew letter, shin (שׁ sh), or the Hebrew letter, sin (שׂ s), which serve to distinguish one letter from another. To change a small point of one letter, therefore, might vary the meaning of a word, and destroy the sense. The name "little horn" was given to these points probably from the manner in which they were written, resembling a little horn. Professor Hackett says of a manuscript which he saw a Jew transcribing: "One peculiarity, that struck me at once as I cast my eye over the parchment, was the horn-like appearance attached to some of the letters. I had seen the same mark, before this, in Hebrew manuscripts, but never where it was so prominent as here. The sign in question, as connected with the Hebrew Letter Lamedh (ל L) in particular, had almost the appearance of an intentional imitation of a ram's head. It was to that appendage of the Hebrew letters that the Saviour referred when he said, "'Not one jot or little horn' (as the Greek term signifies, which our version renders 'tittle,') 'shall pass from the law until all be fulfilled.'" - Illustrations of Scripture, p. 234. Hence, the Jews were exceedingly cautious in writing these letters, and considered the smallest change or omission a reason for destroying the whole manuscript when they were transcribing the Old Testament. The expression, "one jot or tittle," became proverbial, and means that the smallest part of the law should not be destroyed.
The laws of the Jews are commonly divided into moral, ceremonial, and judicial. The moral laws are such as grow out of the nature of things, and which cannot, therefore, be changed - such as the duty of loving God and his creatures. These cannot be abolished, as it can never be made right to hate God, or to hate our fellow-men. Of this kind are the ten commandments, and these our Saviour has neither abolished nor superseded. The ceremonial laws are such as are appointed to meet certain states of society, or to regulate the religious rites and ceremonies of a people. These can be changed when circumstances are changed, and yet the moral law be untouched. A general in an army may command his soldiers to appear sometimes in a red coat and sometimes in blue or in yellow. This would be a ceremonial law, and might be changed as he pleased. The duty of obeying him, and of being faithful to his country, could not be changed.
This is a moral law. A parent might permit his children to have 50 different dresses at different times, and love them equally in all. The dress is a mere matter of ceremony, and may be changed. The child, in all these garments, is bound to love and obey his father. This is a moral law, and cannot be changed. So the laws of the Jews. Those designed to regulate mere matters of ceremony and rites of worship might be changed. Those requiring love and obedience to God and love to people could not be changed, and Christ did not attempt it, Mat 19:19; Mat 22:37-39; Luk 10:27; Rom 13:9. A third species of law was the judicial, or those laws regulating courts of justice which are contained in the Old Testament. These were of the nature of the ceremonial law, and might also be changed at pleasure. The judicial law of the Hebrews was adapted to their own civil society. When the form of their polity was changed this was of course no longer binding. The ceremonial law was fulfilled by the coming of Christ: the shadow was lost in the substance, and ceased to be binding. The moral law was confirmed and unchanged.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:18: verily: Mat 5:26, Mat 6:2, Mat 6:16, Mat 8:10, Mat 10:15, Mat 10:23, Mat 10:42, Mat 11:11, Mat 13:17, Mat 16:28, Mat 17:20, Mat 18:3, Mat 18:18; Mat 19:23, Mat 19:28, Mat 21:21, Mat 21:31, Mat 23:36, Mat 24:2, Mat 24:34, Mat 24:47, Mat 25:12, Mat 25:40, Mat 25:45, Mat 26:13, Mat 26:14; Mar 3:28, Mar 6:11, Mar 8:12, Mar 9:1, Mar 9:41, Mar 10:15, Mar 10:29, Mar 11:23, Mar 12:43, Mar 13:30, Mar 14:9; Mar 14:18, Mar 14:25, Mar 14:30; Luk 4:24, Luk 11:51, Luk 12:37, Luk 13:35, Luk 18:17, Luk 18:29, Luk 21:32, Luk 23:43; Joh 1:51, Joh 3:3, Joh 3:5, Joh 3:11, Joh 5:19, Joh 5:24, Joh 5:25, Joh 6:26, Joh 6:32, Joh 6:47, Joh 6:53, Joh 8:34, Joh 8:51, Joh 8:58, Joh 10:1, Joh 10:7; Joh 12:24, Joh 13:16, Joh 13:20, Joh 13:21, Joh 13:38, Joh 14:12, Joh 16:20, Joh 16:23, Joh 21:18
Till: Mat 24:35; Psa 102:26; Isa 51:6; Luk 16:17, Luk 21:33; Heb 1:11, Heb 1:12; Pe2 3:10-13; Rev 20:11
pass: Psa 119:89, Psa 119:90, Psa 119:152; Isa 40:8; Pe1 1:25
John Gill
5:18 For verily I say unto you,.... Or "I Amen say unto you", which is one of the names of Christ; see Rev_ 3:14 or the word "Amen" is only used by Christ as an asseveration of what he was about to say; and which, for greater confirmation, is usually doubled in the Evangelist John, "Amen, Amen", or "verily, verily". The word is used by the Jews (w) for an oath; they swore by it; and it is a rule with them, that whoever answers "Amen" after an oath, it is all one as if he had pronounced the oath itself. The thing so strongly affirmed in this solemn manner is,
till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. The "or jot", in the Greek language, answers to "jod" in the Hebrew, the least of all the letters in the alphabet; hence a little city is called by this name, and this reason is given for it, (x) , "because that jod is the least among letters". We read also of Rabbi Jod (y), perhaps so called because , he was little, as the author of Juchasin observes (z). This shows in what language the law was written; not in the Samaritan language, for the jod in that is a large letter, but in the Hebrew, in which it is very small; and particularly is written in a very diminutive character, in Deut 32:18 "by one tittle" some think is meant one of those ducts, dashes, or corners of letters, which distinguish one letter from another, that are much alike; others have thought that one of the pricks or vowel points is intended; others, one of those little strokes in the tops of letters, which the Jews call (a) "crowns" and "spikes", is here meant, in which they imagined great mysteries were contained; and there were some persons among them, who made it their business to search into the meaning of every letter, and of everyone of these little horns, or pricks, that were upon the top of them. So says R. Meir (b),
"in the time of the prophets there were such who very diligently searched every letter in the law, and explained every letter by itself; and do not wonder at this that they should expound every letter by itself, for they commented , upon everyone of the tops of each letter.''
Such an expounder was Akiba ben Joseph (c). To which custom Christ is here supposed to have respect: however, certain it is that he speaks very much in the language, and agreeably to the mind of the Jewish doctors; and some things in their writings will serve to illustrate this passage,
"If, (say they (d),) all the nations of the world were gathered together, "to root one word out of the law", they could not do it; which you may learn from Solomon, who sought to root "one letter out of the law", the letter "jod", in Deut 17:16 but the holy blessed God said, Solomon shall cease, and an hundred such as he (in the Talmud (e) it is a thousand such as he) , "but, jod shall not cease from thee (the law) for ever".''
And elsewhere the same expression is used (f), and it is added,
"ljbm ynya Kmm huwqw, "but a tittle from thee shall not perish."''
The design of Christ, in conformity to the language of the Jews, is to declare, that no part of the law, not one of the least commandments in it, as he explains himself in the next verse, should be unaccomplished; but all should be fulfilled before "heaven and earth pass" away, as they will, with a great noise and fervent heat, as to their present form and condition; or sooner shall they pass away, than the least part of the law shall: which expresses the perpetuity of the law, and the impossibility of its passing away, and the superior excellency of it to the heavens and the earth. It is a saying of one of the Jewish doctors (g), that
"the whole world is not equal even to one word out of the law,''
in which it is said, there is not one letter deficient or superfluous.
(w) T. Hieros. Kiddushin, fol. 60. 4. Misn. Bava Kama, c. 9. sect. 7, 8. T. Bab. Shebuot, fol. 36. 1. Debarim Rabba, fol. 242. 2. Maimon Hilch. Shebuot, c. 2. sect. 1. (x) T. Bab. Taanith, fol. 21. 2. & Gloss. in ib. (y) T. Bab. Taanith, fol. 22. 2. (z) Fol. 93. 2. (a) T. Bab. Menachot, fol. 29. 2. (b) In Semitis fidei, fol. 104. 4. & 105. 1. apud Capell. in loc. (c) T. Bab. Menachot, fol. 29. 2. (d) Vajikra Rabba, fol. 160. 3. Shirhashirim Rabba, fol 20. 2. (e) T. Hieros. Sanhedrim, fol. 20. 3. (f) Shemot Rabba, fol. 96. 1. (g) T. Hieros. Peah, fol. 15. 4.
John Wesley
5:18 Till all things shall be effected - Which it either requires or foretells. For the law has its effect, when the rewards are given, and the punishments annexed to it inflicted, as well as when its precepts are obeyed. Lk 16:17; Lk 21:33.
Robert Jamieson, A. R. Fausset and David Brown
5:18 For verily I say unto you--Here, for the first time, does that august expression occur in our Lord's recorded teaching, with which we have grown so familiar as hardly to reflect on its full import. It is the expression manifestly, of supreme legislative authority; and as the subject in connection with which it is uttered is the Moral Law, no higher claim to an authority strictly divine could be advanced. For when we observe how jealously Jehovah asserts it as His exclusive prerogative to give law to men (Lev 18:1-5; Lev 19:37; Lev 26:1-4, Lev 26:13-16, &c.), such language as this of our Lord will appear totally unsuitable, and indeed abhorrent, from any creature lips. When the Baptist's words--"I say unto you" (Mt 3:9) --are compared with those of his Master here, the difference of the two cases will be at once apparent.
Till heaven and earth pass--Though even the Old Testament announces the ultimate "perdition of the heavens and the earth," in contrast with the immutability of Jehovah (Ps 102:24-27), the prevalent representation of the heavens and the earth in Scripture, when employed as a popular figure, is that of their stability (Ps 119:89-91; Eccles 1:4; Jer 33:25-26). It is the enduring stability, then, of the great truths and principles, moral and spiritual, of the Old Testament revelation which our Lord thus expresses.
one jot--the smallest of the Hebrew letters.
one tittle--one of those little strokes by which alone some of the Hebrew letters are distinguished from others like them.
shall in no wise pass from the law, till all be fulfilled--The meaning is that "not so much as the smallest loss of authority or vitality shall ever come over the law." The expression, "till all be fulfilled," is much the same in meaning as "it shall be had in undiminished and enduring honor, from its greatest to its least requirements." Again, this general way of viewing our Lord's words here seems far preferable to that doctrinal understanding of them which would require us to determine the different kinds of "fulfilment" which the moral and the ceremonial parts of it were to have.
5:195:19: Որ ոք լուծցէ մի ինչ ՚ի պատուիրանացս յայսցանէ ՚ի փոքունց, եւ ուսուսցէ ա՛յնպէս զմարդիկ, փո՛քր կոչեսցի յարքայութեան երկնից։ Իսկ որ արասցէ՝ եւ ուսուսցէ, նա՝ մե՛ծ կոչեսցի յարքայութեան երկնից։
19 Ով որ այս պատուիրաններից, փոքրերի՛ց անգամ մի բան կը ջնջի եւ մարդկանց այդպէ՛ս կ’ուսուցանի, երկնքի արքայութեան մէջ փոքր պիտի համարուի. իսկ ով կը կատարի եւ կ’ուսուցանի, երկնքի արքայութեան մէջ նա մեծ պիտի համարուի
19 Ուստի ով որ այս ամենափոքր պատուիրանքներէն մէկը աւրէ ու մարդոց այնպէս սորվեցնէ, անիկա ամենափոքր պիտի կոչուի երկնքի թագաւորութեանը մէջ. բայց ով որ ընէ եւ սորվեցնէ, անիկա մեծ պիտի կոչուի երկնքի թագաւորութեանը մէջ։
Որ ոք լուծցէ մի ինչ ի պատուիրանացս յայսցանէ ի փոքունց եւ ուսուսցէ այնպէս զմարդիկ` փոքր կոչեսցի յարքայութեան երկնից. իսկ որ արասցէ եւ ուսուսցէ` նա մեծ կոչեսցի յարքայութեան երկնից:

5:19: Որ ոք լուծցէ մի ինչ ՚ի պատուիրանացս յայսցանէ ՚ի փոքունց, եւ ուսուսցէ ա՛յնպէս զմարդիկ, փո՛քր կոչեսցի յարքայութեան երկնից։ Իսկ որ արասցէ՝ եւ ուսուսցէ, նա՝ մե՛ծ կոչեսցի յարքայութեան երկնից։
19 Ով որ այս պատուիրաններից, փոքրերի՛ց անգամ մի բան կը ջնջի եւ մարդկանց այդպէ՛ս կ’ուսուցանի, երկնքի արքայութեան մէջ փոքր պիտի համարուի. իսկ ով կը կատարի եւ կ’ուսուցանի, երկնքի արքայութեան մէջ նա մեծ պիտի համարուի
19 Ուստի ով որ այս ամենափոքր պատուիրանքներէն մէկը աւրէ ու մարդոց այնպէս սորվեցնէ, անիկա ամենափոքր պիտի կոչուի երկնքի թագաւորութեանը մէջ. բայց ով որ ընէ եւ սորվեցնէ, անիկա մեծ պիտի կոչուի երկնքի թագաւորութեանը մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1919: Итак, кто нарушит одну из заповедей сих малейших и научит так людей, тот малейшим наречется в Царстве Небесном; а кто сотворит и научит, тот великим наречется в Царстве Небесном.
5:19  ὃς ἐὰν οὗν λύσῃ μίαν τῶν ἐντολῶν τούτων τῶν ἐλαχίστων καὶ διδάξῃ οὕτως τοὺς ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· ὃς δ᾽ ἂν ποιήσῃ καὶ διδάξῃ, οὖτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν.
5:19. ὃς (Which) ἐὰν (if-ever) οὖν (accordingly) λύσῃ (it-might-have-loosed) μίαν (to-one) τῶν (of-the-ones) ἐντολῶν (of-finishings-in) τούτων (of-the-ones-these) τῶν (of-the-ones) ἐλαχίστων ( of-most-lackened ) καὶ (and) διδάξῃ (it-might-have-taught) οὕτως (unto-the-one-this) τοὺς (to-the-ones) ἀνθρώπους, (to-mankinds,"ἐλάχιστος (most-lackened) κληθήσεται (it-shall-be-called-unto) ἐν (in) τῇ (unto-the-one) βασιλείᾳ (unto-a-ruling-of) τῶν (of-the-ones) οὐρανῶν: (of-skies) ὃς (which) δ' (moreover) ἂν (ever) ποιήσῃ (it-might-have-done-unto) καὶ (and) διδάξῃ, (it-might-have-taught,"οὗτος (the-one-this) μέγας (great) κληθήσεται (it-shall-be-called-unto) ἐν (in) τῇ (unto-the-one) βασιλείᾳ (unto-a-ruling-of) τῶν (of-the-ones) οὐρανῶν. (of-skies)
5:19. qui ergo solverit unum de mandatis istis minimis et docuerit sic homines minimus vocabitur in regno caelorum qui autem fecerit et docuerit hic magnus vocabitur in regno caelorumHe therefore that shall break one of these least commandments, and shall so teach men shall be called the least in the kingdom of heaven. But he that shall do and teach, he shall be called great in the kingdom of heaven.
19. Whosoever therefore shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven: but whosoever shall do and teach them, he shall be called great in the kingdom of heaven.
Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach [them], the same shall be called great in the kingdom of heaven:

19: Итак, кто нарушит одну из заповедей сих малейших и научит так людей, тот малейшим наречется в Царстве Небесном; а кто сотворит и научит, тот великим наречется в Царстве Небесном.
5:19  ὃς ἐὰν οὗν λύσῃ μίαν τῶν ἐντολῶν τούτων τῶν ἐλαχίστων καὶ διδάξῃ οὕτως τοὺς ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· ὃς δ᾽ ἂν ποιήσῃ καὶ διδάξῃ, οὖτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν.
5:19. qui ergo solverit unum de mandatis istis minimis et docuerit sic homines minimus vocabitur in regno caelorum qui autem fecerit et docuerit hic magnus vocabitur in regno caelorum
He therefore that shall break one of these least commandments, and shall so teach men shall be called the least in the kingdom of heaven. But he that shall do and teach, he shall be called great in the kingdom of heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
19 «То, о чем говорится в законе, называется малейшим; то, что намерен был сказать Христос, есть величайшее» (Август.). В речи Христа (греч.) ряд аористов в сослагат. накл. «нарушит», «научит», «сотворит и научит» (lush, didaxh, poihsh kai didaxh), и два раза «наречется» (klhqhsetai) — будущее изъявит. наклонения. Отсюда заключают, что «нарушить» и проч. и «наречется» не указывают на действия одновременные, современные или сопровождающие одни другие. Не тотчас и не одновременно наречется, когда нарушит, но в будущем, в Царстве Небесном. Слово «малейших» (заповедей) находится в соответствии с «малейшим» (наречется); но кто сотворит, т. е. исполнит, одну из «малейших» заповедей и научить этому других, тот великим наречется и проч. Здесь, однако, подразумевается не механическое исполнение заповедей, от великих до малейших, закона, но — осмысленное, внутреннее, духовное. Пояснением этой мысли служат следующий и дальнейшие стихи.
Adam Clarke: Commentary on the Bible - 1831
5:19: Whosoever - shall break one of these least commandments - The Pharisees were remarkable for making a distinction between weightier and lighter matters in the law, and between what has been called, in a corrupt part of the Christian Church, mortal and venial sins. See on Mat 22:36 (note).
Whosoever shall break. What an awful consideration is this! He who, by his mode of acting, speaking, or explaining the words of God, sets the holy precept aside, or explains away its force and meaning, shall be called least - shall have no place in the kingdom of Christ here, nor in the kingdom of glory above. That this is the meaning of these words is evident enough from the following verse.
Albert Barnes: Notes on the Bible - 1834
5:19: Whosoever therefore shall break - Shall violate or disobey.
One of these least commandments - The Pharisees, it is probable, divided the precepts of the law into lesser and greater, teaching that they who violated the former were guilty of a trivial offence only. See Mat 23:23. Christ teaches that in his kingdom they who make this distinction, or who taught that any laws of God might be violated with impunity, should be called least; while they should be held in high regard who observed all the laws of God without distinction.
Shall be called least - That is, shall be least. See Mat 5:9. The meaning of this passage seems to be this: in the kingdom of heaven, that is, in the kingdom of the Messiah, or in the church which he is about to establish (see the notes at Mat 3:2), he that breaks the least of these commandments shall be in no esteem, or shall not be regarded as a proper religious teacher. The Pharisees, by dividing the law into greater and lesser precepts, made no small part of it void by their traditions and divisions, Mat 23:23; Mat 15:3-6. Jesus says that in his kingdom all this vain division and tradition would cease. Such divisions and distinctions would be a small matter. He that attempted it should be the least of all. People would be engaged in yielding obedience to all the law of God without any such vain distinctions.
Shall be called great - He that teaches that all the law of God is binding, and that the whole of it should be obeyed, without attempting to specify what is most important, shall be a teacher worthy of his office, and shall be called great. Hence, we learn:
1. that all the law of God is binding on Christians. Compare Jam 2:10.
2. that all the commands of God should be preached, in their proper place, by Christian ministers.
3. that they who pretend that there are any laws of God so small that they need not obey them, are unworthy of his kingdom. And,
4. that true piety has respect to all the commandments of God. Compare Psa 119:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:19: shall break: Deu 27:26; Psa 119:6, Psa 119:128; Gal 3:10-13; Jam 2:10, Jam 2:11
these: Mat 23:23; Deu 12:32; Luk 11:42
shall teach: Mat 15:3-6, Mat 23:16-22; Mal 2:8, Mal 2:9; Rom 3:8, Rom 6:1, Rom 6:15; Ti1 6:3, Ti1 6:4; Rev 2:14, Rev 2:15, Rev 2:20
the least: Mat 11:11; Sa1 2:30
do: Mat 28:20; Act 1:1; Rom 13:8-10; Gal 5:14-24; Phi 3:17, Phi 3:18, Phi 4:8, Phi 4:9; Th1 2:10-12, Th1 4:1-7; Ti1 4:11, Ti1 4:12, Ti1 6:11; Tit 2:8-10, Tit 3:8
great: Mat 19:28, Mat 20:26; Dan 12:3; Luk 1:15, Luk 9:48, Luk 22:24-26; Pe1 5:4
Geneva 1599
5:19 (4) Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the (h) least in the kingdom of heaven: but whosoever shall do and teach [them], the same shall be called great in the kingdom of heaven.
(4) He begins with the true expounding of the Law, and sets it against the old (but yet false) teachings of the scribes: He is in no way abolishing the least commandment of his Father.
(h) He shall have no place in the Church.
John Gill
5:19 Whosoever therefore shall break one of these least commandments,.... Which are to be understood not of the beatitudes in the preceding verses, for these were not delivered by Christ under the form of commandments; nor of any of the peculiar commands of Christ under the Gospel dispensation; but of the precepts of the law, of which some were comparatively lesser than others; and might be said to be broke, loosed, or dissolved, as the word here used signifies, when men acted contrary to them.
And shall teach men so; not only teach them by their example to break the commandments, but by express orders: for however gross and absurd this may seem to be, that there should be any such teachers, and they should have any hearers, yet such there were among the Jews; and our Lord here manifestly strikes at them: for notwithstanding the great and excellent things they say of the law, yet they tell us, that the doctors of the sanhedrim had power to root anything out of the law; to loose or make void any of its commands, for a time, excepting in the case of idolatry; and so might any true prophet, or wise man; which they pretend is sometimes necessary for the glory of God, and the good of men; and they are to be heard and obeyed, when they say, transgress anyone of all the commands which are in the law (h). Maimonides says (i), that the sanhedrim had power, when it was convenient, for the time present, to make void an affirmative command, and to transgress a negative one, in order to return many to their religion; or to deliver many of the Israelites from stumbling at other things, they may do whatsoever the present time makes necessary: for so, adds he, the former wise men say, a man may profane one sabbath, in order to keep many sabbaths. And elsewhere (k) he affirms,
"if a prophet, whom we know to be a prophet, should order us , "to transgress anyone of the commands", which are mentioned in the law, or many commands, whether light or heavy, for a time, we are ordered to hearken to him; and so we learn from the former wise men, by tradition, that in everything a prophet shall say to thee , "transgress the words of the law", as Elias on Mount Carmel, hear him, except in the case of idolatry.''
And another of their writers says (l),
"it is lawful sometimes to make void the law, and to do that which appears to be forbidden.''
Nay, they even (m) say, that if a Gentile should bid an Israelite transgress anyone of the commands mentioned in the law, excepting idolatry, adultery, and murder, he may transgress with impunity, provided it is done privately. You see what reason Christ had to express himself in the manner he does, and that with resentment, saying,
he shall be called, or be
the least in the kingdom of heaven; meaning either the church of God, where he shall have neither a name, nor place; he shall not be in the least esteemed, but shall be cast out as a worthless man; or the ultimate state of happiness and glory, in the other world, where he shall not enter, as is said in the next verse; but, on the other hand,
whosoever shall do and teach; whose doctrine and conversation, principles and practices agree together; who both teach obedience to the law, and perform it themselves: where again he glances at the masters in Israel, and tacitly reproves them who said, but did not; taught the people what they themselves did not practise; and so were unworthy of the honour, which he that both teaches and does shall have: for
the same shall be called great in the kingdom of heaven; he shall be highly esteemed of in the church here, and be honoured hereafter in the world to come. The Jews have a saying somewhat like this;
"he that lessens himself for the words of the law in this world, , "he shall become great" in the world to come (n),''
or days of the Messiah.
(h) T. Bab. Yebamot, fol. 79. 1. & 89. 2. & 90. 2. (i) Hilch. Memarim, c. 2. sect. 4. (k) Hilch. Yesode Hattorah, c. 9. sect. 3. (l) Bartenora in, Misn. Beracot, c. 9. sect. 5. (m) T. Hicros. Sheviith, fol. 35. 1. (n) T. Bab. Bava Metzia, fol. 85. 2.
John Wesley
5:19 One of the least - So accounted by men; and shall teach - Either by word or example; shall be the least - That is, shall have no part therein.
Robert Jamieson, A. R. Fausset and David Brown
5:19 Whosoever therefore shall break--rather, "dissolve," "annul," or make "invalid."
one of these least commandments--an expression equivalent to "one of the least of these commandments."
and shall teach men so--referring to the Pharisees and their teaching, as is plain from Mt 5:20, but of course embracing all similar schools and teaching in the Christian Church.
he shall be called the least in the kingdom of heaven--As the thing spoken of is not the practical breaking, or disobeying, of the law, but annulling or enervating its obligation by a vicious system of interpretation, and teaching others to do the same; so the thing threatened is not exclusion from heaven, and still less the lowest place in it, but a degraded and contemptuous position in the present stage of the kingdom of God. In other words, they shall be reduced by the retributive providence that overtakes them, to the same condition of dishonor to which, by their system and their teaching, they have brought down those eternal principles of God's law.
but whosoever shall do and teach them--whose principles and teaching go to exalt the authority and honor of God's law, in its lowest as well as highest requirements.
the same shall be called great in the kingdom of heaven--shall, by that providence which watches over the honor of God's moral administration, be raised to the same position of authority and honor to which they exalt the law.
5:205:20: Բայց ասե՛մ ձեզ. զի եթէ ո՛չ առաւելուցո՛ւ արդարութիւն ձեր առաւել քան զդպրացն եւ զփարիսեցւոց, ո՛չ մտանիցէք յարքայութիւն երկնից[76]։ [76] Ոմանք. Ձեզ. եթէ ոչ առաւելուցու։ Այլք. Ձեր աւելի քան զդպրացն։
20 Բայց ասում եմ ձեզ, որ, եթէ ձեր արդարութիւնը աւելի չլինի, քան օրէնսգէտներինը եւ փարիսեցիներինը, երկնքի արքայութիւնը չէք մտնի:
20 Քանզի կ’ըսեմ ձեզի, Եթէ ձեր արդարութիւնը դպիրներուն ու փարիսեցիներուն արդարութենէն աւելի չըլլայ, բնաւ պիտի չմտնէք երկնքի թագաւորութիւնը»։
Բայց ասեմ ձեզ, զի` Եթէ ոչ առաւելուցու արդարութիւն ձեր աւելի քան զդպրացն եւ զփարիսեցւոց, ոչ մտանիցէք յարքայութիւն երկնից:

5:20: Բայց ասե՛մ ձեզ. զի եթէ ո՛չ առաւելուցո՛ւ արդարութիւն ձեր առաւել քան զդպրացն եւ զփարիսեցւոց, ո՛չ մտանիցէք յարքայութիւն երկնից[76]։
[76] Ոմանք. Ձեզ. եթէ ոչ առաւելուցու։ Այլք. Ձեր աւելի քան զդպրացն։
20 Բայց ասում եմ ձեզ, որ, եթէ ձեր արդարութիւնը աւելի չլինի, քան օրէնսգէտներինը եւ փարիսեցիներինը, երկնքի արքայութիւնը չէք մտնի:
20 Քանզի կ’ըսեմ ձեզի, Եթէ ձեր արդարութիւնը դպիրներուն ու փարիսեցիներուն արդարութենէն աւելի չըլլայ, բնաւ պիտի չմտնէք երկնքի թագաւորութիւնը»։
zohrab-1805▾ eastern-1994▾ western am▾
5:2020: Ибо, говорю вам, если праведность ваша не превзойдет праведности книжников и фарисеев, то вы не войдете в Царство Небесное.
5:20  λέγω γὰρ ὑμῖν ὅτι ἐὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων καὶ φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν.
5:20. λέγω (I-forth) γὰρ (therefore) ὑμῖν (unto-ye) ὅτι (to-which-a-one) ἐὰν (if-ever) μὴ (lest) περισσεύσῃ (it-might-have-abouted-of) ὑμῶν (of-ye) ἡ (the-one) δικαιοσύνη (a-course-belongedness) πλεῖον (to-more-beyond) τῶν (of-the-ones) γραμματέων (of-letterers-of) καὶ (and) Φαρισαίων , ( of-Faris-belonged ,"οὐ (not) μὴ (lest) εἰσέλθητε (ye-might-have-had-came-into) εἰς (into) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τῶν (of-the-ones) οὐρανῶν. (of-skies)
5:20. dico enim vobis quia nisi abundaverit iustitia vestra plus quam scribarum et Pharisaeorum non intrabitis in regnum caelorumFor I tell you, that unless your justice abound more than that of the scribes and Pharisees, you shall not enter into the kingdom of heaven.
20. For I say unto you, that except your righteousness shall exceed of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven.
For I say unto you, That except your righteousness shall exceed [the righteousness] of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven:

20: Ибо, говорю вам, если праведность ваша не превзойдет праведности книжников и фарисеев, то вы не войдете в Царство Небесное.
5:20  λέγω γὰρ ὑμῖν ὅτι ἐὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων καὶ φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν.
5:20. dico enim vobis quia nisi abundaverit iustitia vestra plus quam scribarum et Pharisaeorum non intrabitis in regnum caelorum
For I tell you, that unless your justice abound more than that of the scribes and Pharisees, you shall not enter into the kingdom of heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20 О фарисеях сказано при объяснении III:7. Под «книжниками» разумеются лица, занимавшиеся изучением Священного Писания, «ученые» (homines literati), евр. соферим. Так как они занимались изучением закона, то назывались еще «законниками» или «учителями закона». Иосиф называет их «толкователями отеческих законов», «софистами» и «священнокнижниками» (ierogrammateiV). Им давались еще почетные названия раввинов. Это были люди вообще ведавшие тогдашнее книжное дело, до писания частных писем включительно. В народе книжники пользовались большим влиянием. — Что касается смысла стиха, то он, очевидно, заключается в том, что здесь разумеется исполнение книжниками только одного ветхозаветного закона, только одной ветхозаветной правды (dikaiosunh), без присоединений таких действий, которые свидетельствовали бы об исполнении, указанном Христом. Ветхозаветный закон не отменяется учением Христа. Но если он исполняется, выражаясь грубо, без добавлений, сделанных Им, то такое исполнение закона, свойственное книжникам и фарисеям, следует считать недостающим, несовершенным, механическим, неосмысленным, неразумным и даже безнравственным. Ученики Христа должны превосходить книжников и фарисеев в исполнении закона. Если ученики не сделают этого, то не войдут в Царство Небесное. Таким образом, закон и его исполнение — это должно быть свойственно ученикам. Или только закон, или же закон без его исполнения, — это свойственно книжникам и фарисеям.
Adam Clarke: Commentary on the Bible - 1831
5:20: Except your righteousness shall exceed - περισσευση, Unless your righteousness abound more - unless it take in, not only the letter, but the spirit and design of the moral and ritual precept; the one directing you how to walk so as to please God; the other pointing out Christ, the great Atonement, through and by which a sinner is enabled to do so - more than that of the scribes and Pharisees, who only attend to the letter of the law, and had indeed made even that of no effect by their traditions - ye shall not enter into the kingdom of heaven. This fully explains the meaning of the preceding verse. The old English word is right-wiseness, i.e. complete, thorough, excellent Wisdom. For a full explanation of this verse, see Luk 18:10, etc.
Albert Barnes: Notes on the Bible - 1834
5:20: Your righteousness - Your holiness; your views of the nature of righteousness, and your conduct and lives. Unless you are more holy than they are, you cannot be saved.
Shall exceed - Shall excel, or abound more. The righteousness of true Christians is seated in the heart, and is therefore genuine. Jesus means that unless they had more real holiness of character than the scribes and Pharisees, they could not be saved.
The righteousness of the scribes and Pharisees - See the notes at Mat 3:7. Their righteousness consisted in outward observances of the ceremonial and traditional law. They offered sacrifices, fasted often. prayed much, were punctilious about ablutions, and tithes, and the ceremonies of religion, but neglected justice, truth, purity, and holiness of heart. See Mat. 23:13-33. The righteousness that Jesus required in his kingdom was purity, chastity, honesty, temperance, the fear of God, and the love of man. It is pure, eternal, reaching the motives, and making the life holy.
The kingdom of heaven - See the notes at Mat 3:2. Shall not be a suitable subject of his kingdom here, or saved in the world to come.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:20: exceed: Mat 23:2-5, Mat 23:23-28; Luk 11:39, Luk 11:40, Luk 11:44, Luk 12:1, Luk 16:14, Luk 16:15, Luk 18:10-14, Luk 20:46, Luk 20:47; Rom 9:30-32, Rom 10:2, Rom 10:3; Co2 5:17; Phi 3:9
ye: Mat 3:10, Mat 7:21, Mat 18:5; Mar 10:15, Mar 10:25; Luk 18:17, Luk 18:24, Luk 18:25; Joh 3:3-5; Heb 12:14; Rev 21:27
John Gill
5:20 For I say unto you,.... These words are directed, not to the true disciples of Christ in general, or to his apostles in particular, but to the whole multitude of the people; who had in great esteem and admiration the Scribes and Pharisees, for their seeming righteousness and holiness; concerning which Christ says,
that except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven. He mentions the Scribes, because they were the more learned part of the people, who were employed in writing out, and expounding the law; and the Pharisees, because they were the strictest sect among the Jews for outward religion and righteousness; and yet, it seems, their righteousness was very defective; it lay only in an external observance of the law; did not arise from a purified heart, or the principles of grace; nor was it performed sincerely, and with a view to the glory of God; but for their own applause, and in order to obtain eternal life: besides, they neglected the weightier matters of the law, and contented themselves with the lesser ones; and as they were deficient in their practice, so they were very lax in their doctrines, as appears from the foregoing verse. Wherefore Christ informs his hearers, that they must have a better righteousness than these men had, if ever they expected to enter into the kingdom of heaven. There will be no admission into heaven without a righteousness: it was the loss of righteousness which removed Adam out of his earthly paradise; and it is not agreeable to the justice of God, to admit man into his heavenly paradise without one; yea, it is contrary to his nature, and would be destructive to the comfort of saints, to receive an unrighteous person into his kingdom and glory. A "pharisaical" righteousness will never bring a person thither; nor will any righteousness of man's, be it what it will, because the best is imperfect; it must be a righteousness exceeding that of the Scribes and Pharisees; and such is the righteousness of the saints: indeed their inherent righteousness, or the sanctification of the Spirit, is preferable to any righteousness of a natural man; it exceeds it in its author, nature, effects, and usefulness; yea, even works of righteousness done by believers are greatly preferable to any done by such men as are here mentioned: but, above all, the righteousness of Christ, which is imputed to them, and received by faith, is infinitely more excellent in its author, perfection, purity, and use; and which is their only right and title to eternal glory; and without which no man will be admitted into that glorious state.
John Wesley
5:20 The righteousness of the scribes and Pharisees - Described in the sequel of this discourse.
Robert Jamieson, A. R. Fausset and David Brown
5:20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees--The superiority to the Pharisaic righteousness here required is plainly in kind, not degree; for all Scripture teaches that entrance into God's kingdom, whether in its present or future stage, depends, not on the degree of our excellence in anything, but solely on our having the character itself which God demands. Our righteousness, then--if it is to contrast with the outward and formal righteousness of the scribes and Pharisees--must be inward, vital, spiritual. Some, indeed, of the scribes and Pharisees themselves might have the very righteousness here demanded; but our Lord is speaking, not of persons, but of the system they represented and taught.
ye shall in no case enter into the kingdom of heaven--If this refer, as in Mt 5:19, rather to the earthly stage of this kingdom, the meaning is that without a righteousness exceeding that of the Pharisees, we cannot be members of it at all, save in name. This was no new doctrine (Rom 2:28-29; Rom 9:6; Phil 3:3). But our Lord's teaching here stretches beyond the present scene, to that everlasting stage of the kingdom, where without "purity of heart" none "shall see God."
The Spirituality of the True Righteousness in Contrast with That of the Scribes and Pharisees, Illustrated from the Sixth Commandment. (Mt 5:21-26).
5:215:21: Լուարուք զի ասացաւ առաջնոցն, թէ մի՛ սպանաներ. զի որ սպանանիցէ՝ պարտակա՛ն լիցի դատաստանի[77]։ [77] Ոմանք. Զի որ սպանանէ... լինիցի։
21 Լսել էք, թէ ինչ ասուեց նախնիներին. «Մի՛ սպանիր», որովհետեւ, ով որ սպանի, ենթակայ կը լինի դատաստանի
21 «Լսեր էք որ ըսուեցաւ առաջիններուն, ‘Սպանութիւն մի՛ ըներ։ Ով որ սպանութիւն ընէ, դատաստանի պարտաւոր պիտի ըլլայ’։
Լուարուք զի ասացաւ առաջնոցն թէ` Մի՛ սպանաներ. զի որ սպանանիցէ` պարտական լիցի դատաստանի:

5:21: Լուարուք զի ասացաւ առաջնոցն, թէ մի՛ սպանաներ. զի որ սպանանիցէ՝ պարտակա՛ն լիցի դատաստանի[77]։
[77] Ոմանք. Զի որ սպանանէ... լինիցի։
21 Լսել էք, թէ ինչ ասուեց նախնիներին. «Մի՛ սպանիր», որովհետեւ, ով որ սպանի, ենթակայ կը լինի դատաստանի
21 «Լսեր էք որ ըսուեցաւ առաջիններուն, ‘Սպանութիւն մի՛ ըներ։ Ով որ սպանութիւն ընէ, դատաստանի պարտաւոր պիտի ըլլայ’։
zohrab-1805▾ eastern-1994▾ western am▾
5:2121: Вы слышали, что сказано древним: не убивай, кто же убьет, подлежит суду.
5:21  ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις, οὐ φονεύσεις· ὃς δ᾽ ἂν φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει.
5:21. Ἠκούσατε (Ye-heard) ὅτι (to-which-a-one) ἐρρέθη (it-was-uttered-unto) τοῖς (unto-the-ones) ἀρχαίοις ( unto-first-belonged ," Οὐ ( Not ) φονεύσεις : ( thou-shall-slay-of ) ὃς (which) δ' (moreover) ἂν (ever) φονεύσῃ, (it-might-have-slayed-of,"ἔνοχος (held-in) ἔσται ( it-shall-be ) τῇ (unto-the-one) κρίσει. (unto-a-separating)
5:21. audistis quia dictum est antiquis non occides qui autem occiderit reus erit iudicioYou have heard that it was said to them of old: Thou shalt not kill. And whosoever shall kill, shall be in danger of the judgment.
21. Ye have heard that it was said to them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:
Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:

21: Вы слышали, что сказано древним: не убивай, кто же убьет, подлежит суду.
5:21  ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις, οὐ φονεύσεις· ὃς δ᾽ ἂν φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει.
5:21. audistis quia dictum est antiquis non occides qui autem occiderit reus erit iudicio
You have heard that it was said to them of old: Thou shalt not kill. And whosoever shall kill, shall be in danger of the judgment.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21 Речь начинается выражением: вы слышали. Следует обратить внимание, что Христос не говорит: вы читали. Таково же и дальнейшее выражение: «сказано» (erreqh), но не «написано» (gegraptai). Такие выражения избраны с очевидным намерением как можно больше упростить речь и приспособить ее к пониманию простого народа. Если бы Христос сказал: вы читали, то это было бы фактически неверно, потому что толпа, в общем, состояла, вероятно, из лиц неграмотных или недостаточно грамотных. Но свящ. писание читалось тогда в еврейских синагогах, и народ мог это чтение слушать. Он слышал, что было сказано «древним». Об этом последнем слове было много споров, потому что грамматически можно понимать: и древним (дат.) и древними (твор. падеж). В настоящее время едва ли не все толкователи принимают, что здесь дательный падеж не в смысле творительного, что преимущественно видно из противоположений, встречающихся в ст. 21, 22, 27, 28 — а Я говорю вам. Далее, против понимания toiV arcaioiV upo twn arcaiwn говорит то, что такое употребление дат. Матфею чуждо и в Новом Завете очень редко (Гольцман, Цан). Возражения, что toiV arcaioiV противополагается не «вам», а местоимению «Я» («древними» сказано было, а Я и проч.), что Христос в дальнейших выражениях имеет в виду толкование закона, данное книжниками, а не тот закон, какой был дан Богом через Моисея, и что формула Христа соответствовала подобной же формуле, употреблявшейся тогда раввинами, нельзя считать сильными. Конечно, с таким или иным переводом «arcaioiV» смысл изменяется. Если мы будем переводить: «сказано древним», то это будет означать, что сказано Самим Богом через Моисея древним евреям. Если — «сказано древними», то это будет значить, что речения древних могли не иметь или не имели божественной санкции и были прибавкой к ветхозаветному закону, или его толкованием, сделанным на основании человеческого авторитета. Но в последнем случае Христос едва ли употребил бы о книжниках слово «древние», потому что они появились с своими толкованиями незадолго до Христа, — хотя и нужно сказать, что словом «древние» в Новом Завете обозначается не только давно прошедшие времена и обстоятельства (ср. 2 Кор V:17; 2 Пет II:5; Откр XII:9), но иногда оно употребляется и о недавних лицах и событиях (напр., Деян XV:7; XXI:16). — Заповедь «не убивай» повторена в законе несколько раз (Исх XX:13; XXI:12; Лев XXIV:17; Втор V:17; XVII:8) в различных выражениях; но слов: «кто же убьет, подлежит суду» буквально не встречается в законе, если только не относить сюда Втор XVII:8. Можно думать, что здесь Спаситель или кратко изложил последнее из указанных мест, или же указал на толкование, которое присоединяли к заповеди «не убий» книжники. Цан решительно высказывается за последнее, говоря: «с этим (т. е. с заповедью не убий) книжники связывали не присоединенное в десятословии и вообще не встречающееся буквально в законе определение, по которому нарушивший заповедь «не убий» должен подлежать суду, и судья должен был требовать у него ответа». Такое определение, если оно сделано книжниками, конечно, нисколько не противоречило ни букве, ни духу ветхозаветного закона. Для выяснения дальнейшей речи Христа прежде всего заметим, что заповедь «не убий», несомненно, относилась только к людям, а не к животным (милость к которым однако требовалась), что исполнение ее в Ветхом Завете, по мнению некоторых экзегетов, не требовалось с решительною строгостью, и вообще она, следовательно, не имела абсолютного и непреложного значения. Такое толкование основывается на том, что, как говорится во многих местах Ветхого Завета, казни происходили по повелению Божию (Агат и Самуил, жрецы Ваала и Астарты и Илия и проч.). Не отрицались, конечно, убийства и на войне. Но, с другой стороны, Каин за убийство Авеля, Давид — Урии наказаны были строго. Отсюда выводили, что в Ветхом Завете убийства разделялись на легальные и нелегальные, и только за последние виновные должны были подлежать и подлежали ответственности. Но если бы согласиться с таким толкованием, то следовало бы, однако, признать, что заповедь «не убий» не была дана для того, чтобы ее нарушать, и что она сохраняла свою силу для всевозможных случаев, а ее категорическое выражение должно было постоянно проливать свет на тогдашние мрачные житейские отношения. Таким образом, если были в Ветхом Завете нарушения этой заповеди, то не потому, что это было легально, а вследствие «жестокосердия», или же такой или иной практической необходимости. Другими словами, заповедь была свята и непреложна, и была законом; но нарушения ее вследствие таких или иных причин допускались, и собственно эти нарушения, а не что-либо другое, были нелегальными, если обращать внимание на причины нарушений, которые заключались в поведении самих наказываемых, а не тех, которые их наказывали. Слово «суду» употреблено, по-видимому, в 21 стихе только в общем смысле, и потому нет надобности распространяться и том, что это был за суд.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21-26: Christ having laid down these principles, that Moses and the prophets were still to be their rulers, but that the scribes and Pharisees were to be no longer their rulers, proceeds to expound the law in some particular instances, and to vindicate it from the corrupt glosses which those expositors had put upon it. He adds not any thing new, only limits and restrains some permissions which had been abused: and as to the precepts, shows the breadth, strictness, and spiritual nature of them, adding such explanatory statutes as made them more clear, and tended much toward the perfecting of our obedience to them. In these verses, he explains the law of the sixth commandment, according to the true intent and full extent of it.

I. Here is the command itself laid down (v. 12); We have heard it, and remember it; he speaks to them who know the law, who had Moses read to them in their synagogues every sabbath-day; you have heard that it was said by them, or rather as it is in the margin, to them of old time, to your forefathers the Jews, Thou shalt not kill. Note, The laws of God are not novel, upstart laws, but were delivered to them of old time; they are ancient laws, but of that nature as never to be antiquated nor grow obsolete. The moral law agrees with the law of nature, and the eternal rules and reasons of good and evil, that is, the rectitude of the eternal Mind. Killing is here forbidden, killing ourselves, killing any other, directly or indirectly, or being any way accessory to it. The law of God, the God of life, is a hedge of protection about our lives. It was one of the precepts of Noah, Gen. ix. 5, 6.

II. The exposition of this command which the Jewish teachers contended themselves with; their comment upon it was, Whosoever shall kill, shall be in danger of the judgment. This was all they had to say upon it, that wilful murderers were liable to the sword of justice, and casual ones to the judgment of the city of refuge. The courts of judgment sat in the gate of their principal cities; the judges, ordinarily, were in number twenty-three; these tried, condemned, and executed murderers; so that whoever killed, was in danger of their judgment. Now this gloss of theirs upon this commandment was faulty, for it intimated, 1. That the law of the sixth commandment was only external, and forbade no more than the act of murder, and laid to restraint upon the inward lusts, from which wars and fightings come. This was indeed the proton pseudos--the fundamental error of the Jewish teachers, that the divine law prohibited only the sinful act, not the sinful thought; they were disposed hærere in cortice--to rest in the letter of the law, and they never enquired into the spiritual meaning of it. Paul, while a Pharisee, did not, till, by the key of the tenth commandment, divine grace let him into the knowledge of the spiritual nature of all the rest, Rom. vii. 7, 14. 2. Another mistake of theirs was, that this law was merely political and municipal, given for them, and intended as a directory for their courts, and no more; as if they only were the people, and the wisdom of the law must die with them.

III. The exposition which Christ gave of this commandment; and we are sure that according to his exposition of it we must be judged hereafter, and therefore ought to be ruled now. The commandment is exceeding broad, and not to be limited by the will of the flesh, or the will of men.

1. Christ tells them that rash anger is heart-murder (v. 22); Whosoever is angry with his brother without a cause, breaks the sixth commandment. By our brother here, we are to understand any person, though ever so much our inferior, as a child, a servant, for we are all made of one blood. Anger is a natural passion; there are cases in which it is lawful and laudable; but it is then sinful, when we are angry without cause. The word is eike, which signifies, sine causâ, sine effectu, et sine modo--without cause, without any good effect, without moderation; so that the anger is then sinful, (1.) When it is without any just provocation given; either for no cause, or no good cause, or no great and proportionable cause; when we are angry at children or servants for that which could not be helped, which was only a piece of forgetfulness or mistake, that we ourselves might easily have been guilty of, and for which we should not have been angry at ourselves; when we are angry upon groundless surmises, or for trivial affronts not worth speaking of. (2.) When it is without any good end aimed at, merely to show our authority, to gratify a brutish passion, to let people know our resentments, and excite ourselves to revenge, then it is in vain, it is to do hurt; whereas if we are at any time angry, it should be to awaken the offender to repentance, and prevent his doing so again; to clear ourselves (2 Cor. vii. 11), and to give warning to others. (3.) When it exceeds due bounds; when we are hardy and headstrong in our anger, violent and vehement, outrageous and mischievous, and when we seek the hurt of those we are displeased at. This is a breach of the sixth commandment, for he that is thus angry, would kill if he could and durst; he has taken the first step toward it; Cain's killing his brother began in anger; he is a murderer in the account of God, who knows his heart, whence murder proceeds, ch. xv. 19.

2. He tells them, that given opprobrious language to our brother is tongue-murder, calling him, Raca, and, Thou fool. When this is done with mildness and for a good end, to convince others of their vanity and folly, it is not sinful. Thus James says, O vain man; and Paul, Thou fool; and Christ himself, O fools, and slow of heart. But when it proceeds from anger and malice within, it is the smoke of that fire which is kindled from hell, and falls under the same character. (1.) Raca is a scornful word, and comes from pride, "Thou empty fellow;" it is the language of that which Solomon calls proud wrath (Prov. xxi. 24), which tramples upon our brother-disdains to set him even with the dogs of our flock. This people who knoweth not the law, is cursed, is such language, John vii. 49. (2.) Thou fool, is a spiteful word, and comes from hatred; looking upon him, not only as mean and not to be honoured, but as vile and not to be loved; "Thou wicked man, thou reprobate." The former speaks a man without sense, this (in scripture language) speaks a man without grace; the more the reproach touches his spiritual condition, the worse it is; the former is a haughty taunting of our brother, this is a malicious censuring and condemning of him, as abandoned of God. Now this is a breach of the sixth commandment; malicious slanders and censures are poison under the tongue, that kills secretly and slowly; bitter words are as arrows that would suddenly (Ps. lxiv. 3), or as a sword in the bones. The good name of our neighbour, which is better than life, is thereby stabbed and murdered; and it is an evidence of such an ill-will to our neighbour as would strike at his life, if it were in our power.

3. He tells them, that how light soever they made of these sins, they would certainly be reckoned for; he that is angry with is brother shall be in danger of the judgment and anger of God; he that calls him Raca, shall be in danger of the council, of being punished by the Sanhedrim for reviling an Israelite; but whosoever saith, Thou fool, thou profane person, thou child of hell, shall be in danger of hell-fire, to which he condemns his brother; so the learned Dr. Whitby. Some think, in allusion to the penalties used in the several courts of judgment among the Jews, Christ shows that the sin of rash anger exposes men to lower or higher punishments, according to the degrees of its proceeding. The Jews had three capital punishments, each worse than the other; beheading, which was inflicted by the judgment; stoning, by the council or chief Sanhedrim; and burning in the valley of the son of Hinnom, which was used only in extraordinary cases: it signifies, therefore, that rash anger and reproachful language are damning sins; but some are more sinful than others, and accordingly there is a greater damnation, and a sorer punishment reserved for them: Christ would thus show which sin was most sinful, by showing which it was the punishment whereof was most dreadful.

IV. From all this it is here inferred, that we ought carefully to preserve Christian love and peace with our brethren, and that if at any time a breach happens, we should labour for a reconciliation, by confessing our fault, humbling ourselves to our brother, begging his pardon, and making restitution, or offering satisfaction for wrong done in word or deed, according as the nature of the thing is; and that we should do this quickly for two reasons:

1. Because, till this be done, we are utterly unfit for communion with God in holy ordinances, v. 23, 24. The case supposed is, "That thy brother have somewhat against thee," that thou has injured and offended him, either really or in his apprehension; if thou are the party offended, there needs not this delay; if thou have aught against thy brother, make short work of it; no more is to be done but to forgive him (Mark xi. 25), and forgive the injury; but if the quarrel began on thy side, and the fault was either at first or afterwards thine, so that thy brother has a controversy with thee, go and be reconciled to him before thou offer thy gift at the altar, before thou approach solemnly to God in the gospel-services of prayer and praise, hearing the word or the sacraments. Note, (1.) When we are addressing ourselves to any religious exercises, it is good for us to take that occasion of serious reflection and self-examination: there are many things to be remembered, when we bring our gift to the altar, and this among the rest, whether our brother hath aught against us; then, if ever, we are disposed to be serious, and therefore should then call ourselves to an account. (2.) Religious exercises are not acceptable to God, if they are performed when we are in wrath; envy, malice, and uncharitableness, are sins so displeasing to God, that nothing pleases him which comes from a heart wherein they are predominant, 1 Tim. ii. 8. Prayers made in wrath are written in gall, Isa. i. 15; lviii. 4. (3.) Love or charity is so much better than all burnt-offerings and sacrifice, that God will have reconciliation made with an offended brother before the gift be offered; he is content to stay for the gift, rather than have it offered while we are under guilt and engaged in a quarrel. (4.) Though we are unfitted for communion with God, by a continual quarrel with a brother, yet that can be no excuse for the omission or neglect of our duty: "Leave there thy gift before the altar, lest otherwise, when thou has gone away, thou be tempted not to come again." Many give this as a reason why they do not come to church or to the communion, because they are at variance with some neighbour; and whose fault is that? One sin will never excuse another, but will rather double the guilt. Want of charity cannot justify the want of piety. The difficulty is easily got over; those who have wronged us, we must forgive; and those whom we have wronged, we must make satisfaction to, or at least make a tender of it, and desire a renewal of the friendship, so that if reconciliation be not made, it may not be our fault; and then come, come and welcome, come and offer thy gift, and it shall be accepted. Therefore we must not let the sun go down upon our wrath any day, because we must go to prayer before we go to sleep; much less let the sun rise upon our wrath on a sabbath-day, because it is a day of prayer.

2. Because, till this be done, we lie exposed to much danger, v. 25, 26. It is at our peril if we do not labour after an agreement, and that quickly, upon two accounts:

(1.) Upon a temporal account. If the offence we have done to our brother, in his body, goods, or reputation, be such as will bear action, in which he may recover considerable damages, it is our wisdom, and it is our duty to our family, to prevent that by a humble submission and a just and peaceable satisfaction; lest otherwise he recover it by law, and put us to the extremity of a prison. In such a case it is better to compound and make the best terms we can, than to stand it out; for it is in vain to contend with the law, and there is danger of our being crushed by it. Many ruin their estates by an obstinate persisting in the offences they have given, which would soon have been pacified by a little yielding at first. Solomon's advice in case of suretyship is, Go, humble thyself, and so secure and deliver thyself, Prov. vi. 1-5. It is good to agree, for the law is costly. Though we must be merciful to those we have advantage against, yet we must be just to those that have advantage against us, as far as we are able. "Agree, and compound with thine adversary quickly, lest he be exasperated by thy stubbornness, and provoked to insist upon the utmost demand, and will not make thee the abatement which at first he would have made." A prison is an uncomfortable place to those who are brought to it by their own pride and prodigality, their own wilfulness and folly.

(2.) Upon a spiritual account. "Go, and be reconciled to thy brother, be just to him, be friendly with him, because while the quarrel continues, as thou art unfit to bring thy gift to the altar, unfit to come to the table of the Lord, so thou art unfit to die: if thou persist in this sin, there is danger lest thou be suddenly snatched away by the wrath of God, whose judgment thou canst not escape nor except against; and if that iniquity be laid to thy charge, thou art undone for ever." Hell is a prison for all that live and die in malice and uncharitableness, for all that are contentious (Rom. ii. 8), and out of that prison there is no rescue, no redemption, no escape, to eternity.

This is very applicable to the great business of our reconciliation to God through Christ; Agree with him quickly, whilst thou art in the way. Note, [1.] The great God is an Adversary to all sinners, Antidikos--a law-adversary; he has a controversy with them, an action against them. [2.] It is our concern to agree with him, to acquaint ourselves with him, that we may be at peace, Job xxii. 21; 2 Cor. v. 20. [3.] It is our wisdom to do this quickly, while we are in the way. While we are alive, we are in the way; after death, it will be too late to do it; therefore give not sleep to thine eyes till it be done. [4.] They who continue in a state of enmity to God, are continually exposed to the arrests of his justice, and the most dreadful instances of his wrath. Christ is the Judge, to whom impenitent sinners will be delivered; for all judgment is committed to the Son; he that was rejected as a Saviour, cannot be escaped as a Judge, Rev. vi. 16, 17. It is a fearful thing to be thus turned over to the Lord Jesus, when the Lamb shall become the Lion. Angels are the officers to whom Christ will deliver them (ch. xiii. 41, 42); devils are so too, having the power of death as executioners to all unbelievers, Heb. ii. 14. Hell is the prison, into which those will be cast that continue in a state of enmity to God, 2 Pet. ii. 4. [5.] Damned sinners must remain in it to eternity; they shall not depart till they have paid the uttermost farthing, and that will not be to the utmost ages of eternity: divine justice will be for ever in the satisfying, but never satisfied.
Adam Clarke: Commentary on the Bible - 1831
5:21: Ye have heard that it was said by them of old time - τοις αρχαιοις, to or by the ancients. By the ancients, we may understand those who lived before the law, and those who lived under it; for murder was, in the most solemn manner, forbidden before, as well as under, the law, Gen 9:5, Gen 9:6.
But it is very likely that our Lord refers here merely to traditions and glosses relative to the ancient Mosaic ordinance; and such as, by their operation, rendered the primitive command of little or no effect. Murder from the beginning has been punished with death; and it is, probably, the only crime that should be punished with death. There is much reason to doubt, whether the punishment of death, inflicted for any other crime, is not in itself murder, whatever the authority may be that has instituted it. God, and the greatest legislators that have ever been in the universe, are of the same opinion. See Montesquieu, Blackstone, and the Marquis Beccaria, and the arguments and testimonies lately produced by Sir Samuel Romilly, in his motion for the amendment of the criminal laws of this kingdom. It is very remarkable, that the criminal code published by Joseph II., late emperor of Germany, though it consists of seventy-one capital crimes, has not death attached to any of them. Even murder, with all intention to rob, is punished only with "imprisonment for thirty years, to lie on the floor, to have no nourishment but bread and water, to be closely chained, and to be publicly whipped once a year, with less than one hundred lashes." See Colquhoun on the Police of the City of London, p. 272.
Albert Barnes: Notes on the Bible - 1834
5:21: Ye have heard - Or, this is the common interpretation among the Jews. Jesus proceeds here to comment on some pRev_ailing opinions among the Jews; to show that the righteousness of the scribes and Pharisees was defective; and that people needed a better righteousness, or they could not be saved. He illustrates what he meant by that better righteousness by showing that the common opinions of the scribes were erroneous.
By them of old time - This might be translated to the ancients, referring to Moses and the prophets. But it is more probable that Jesus here refers to the interpreters of the law and the prophets. He did not set himself against the law of Moses, but against the false and pernicious interpretations of the law pRev_alent in his time.
Thou shalt not kill - See Exo 20:13. This properly denotes taking the life of another with malice, or with an intention to murder him. The Jews understood it as meaning no more. The comment of our Saviour shows that it was spiritual, and was designed to extend to the thoughts and feelings as well as the external act.
Shall be in danger of - Shall be held guilty, and be punished by. The law of Moses declared that the murderer should be put to death, Lev 24:21; Num 35:16. It did not say, however, by whom this should be done, and it was left to the Jews to organize courts to have cognizance of such crimes, Deu 16:18.
The judgment - This was the tribunal that had cognizance of cases of murder, etc. It was a court that sat in each city or town, and consisted commonly of seven members. It was the lowest court among the Jews, and from it an appeal might be taken to the Sanhedrin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:21: it: Mat 5:27, Mat 5:33, Mat 5:43; Sa2 20:18; Job 8:8-10
by them: or, to them
Thou: Gen 9:5, Gen 9:6; Exo 20:13; Deu 5:17
and: Exo 21:12-14; Num 35:12, Num 35:16-21, Num 35:30-34; Deu 21:7-9; Kg1 2:5, Kg1 2:6, Kg1 2:31, Kg1 2:32
Geneva 1599
5:21 (5) Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:
(5) The true meaning of the first commandment.
John Gill
5:21 Ye have heard,.... That is, from the Scriptures being read to them, and the explanations of the ancients, which were called "hearing", being read in the schools, and heard by the scholars (o); so that to "hear", was along with the recital of the text, to receive by tradition, the sense the elders had given of it: of this kind is the instance produced by Christ. Thus Onkelos, and Jonathan ben Uzziel, render the phrase, "him shall ye hear", in Deut 18:15 by , "from him shall ye receive"; so those phrases (p), , "they learn from hearing", or by report from others; and "they speak from hearing", or from what they have heard, are often used for receiving and reporting things as they have them by tradition. That "it was said", or "it hath been said"; this is also a Talmudic form of expression; often is this phrase to be met with in the Talmud, "it has been said" (q); that is, by the ancient doctors, as here, "by them of old time", or "to the ancients", so in Munster's Hebrew Gospel; not to the Israelites in the time of Moses, but to the ancestors of the Jews, since the times of Ezra; by the elders, who were contemporary with them; and who by their false glosses corrupted the law, when they recited any part of it to the people; or "by the ancients", the ancient doctors and commentators, which preceded the times of Christ, whom the Jews often call "our ancients" (r). Now, upon that law, "thou shalt not kill", they put this gloss, or added this by way of interpretation,
and whosoever shall kill, shall be in danger of the judgment; which they understood only of actual murder, either committed in their own persons, or by the means of others. Their rules for the judgment of such persons were these;
"everyone that kills his neighbour with his hand; as if he strikes him with a sword, or with a stone that kills him; or strangles him till he die; or burns him in fire; seeing he kills him in any manner, in his own person, lo! such an one must be put to death , "by the house of judgment", or the sanhedrim (s).''
Not that which consisted of three persons only, but either that which consisted of twenty three, or the supreme one, which was made up of seventy one; which two last had only power of judging capital offences. Again,
"if a man hires a murderer to kill his neighbour, or sends his servants, and they kill him, or binds him, and leaves him before a lion, or the like, and the beast kills him, everyone of these is a shedder of blood; and the sin of slaughter is in his hand; and he is guilty of death by the hand of heaven, i.e. God; but he is not to be put to death by the house of judgment, or the sanhedrim (t).''
A little after, it is said, "their judgment" is delivered to heaven, i.e. to God; and this seems to be the sense of the word "judgment" here, namely, the judgment of God, or death by the hand of God; since it is manifestly distinguished from the council, or sanhedrim, in the next "verse". The phrase,
in danger of judgment, is the same with (u) , "guilty of judgment", or deserves condemnation.
(o) Vid. Buxtorf. Lex. Rabbin, fol. 2453. (p) Maimon. Hilch. Issure Mizbeach, c. 1. sect. 2, 4, 5, 7, 10. & passim, & T. Bab. Sanhedrim, fol. 88. 1. (q) Vid. Edzardi Not. in Avoda Zara, c. 2. p. 284. (r) Vid. R. Aben Ezra in Exod. xxi. 17. & in Isa. lii. 13. & lxvi. 24. (s) Maimon. Hilch. Rotseach, c. 2. sect. 1. (t) Maimon. Hilch. Rotseach, c. 2. sect. 2. (u) In Targ. in 2 Chron. xix. 10.
John Wesley
5:21 Ye have heard - From the scribes reciting the law; Thou shalt do no murder - And they interpreted this, as all the other commandments, barely of the outward act. The judgement - The Jews had in every city a court of twenty - three men, who could sentence a criminal to be strangled. But the sanhedrim only (the great council which sat at Jerusalem, consisting of seventy - two men,) could sentence to the more terrible death of stoning. That was called the judgment, this the council. Ex 20:13.
Robert Jamieson, A. R. Fausset and David Brown
5:21 Ye have heard that it was said by them of old time--or, as in the Margin, "to them of old time." Which of these translations is the right one has been much controverted. Either of them is grammatically defensible, though the latter--"to the ancients"--is more consistent with New Testament usage (see the Greek of Rom 9:12, Rom 9:26; Rev_ 6:11; Rev_ 9:4); and most critics decide in favor of it. But it is not a question of Greek only. Nearly all who would translate "to the ancients" take the speaker of the words quoted to be Moses in the law; "the ancients" to be the people to whom Moses gave the law; and the intention of our Lord here to be to contrast His own teaching, more or less, with that of Moses; either as opposed to it--as some go the length of affirming--or at least as modifying, enlarging, elevating it. But who can reasonably imagine such a thing, just after the most solemn and emphatic proclamation of the perpetuity of the law, and the honor and glory in which it was to be held under the new economy? To us it seems as plain as possible that our Lord's one object is to contrast the traditional perversions of the law with the true sense of it as expounded by Himself. A few of those who assent to this still think that "to the ancients" is the only legitimate translation of the words; understanding that our Lord is reporting what had been said to the ancients, not by Moses, but by the perverters of his law. We do not object to this; but we incline to think (with BEZA, and after him with FRITZSCHE, OLSHAUSEN, STIER, and BLOOMFIELD) that "by the ancients" must have been what our Lord meant here, referring to the corrupt teachers rather than the perverted people.
Thou shall not kill:--that is, This being all that the law requires, whosoever has imbrued his hands in his brother's blood, but he only, is guilty of a breach of this commandment.
and whosoever shall kill shall be in danger of the judgment--liable to the judgment; that is, of the sentence of those inferior courts of judicature which were established in all the principal towns, in compliance with Deut 16:16. Thus was this commandment reduced, from a holy law of the heart-searching God, to a mere criminal statute, taking cognizance only of outward actions, such as that which we read in Ex 21:12; Lev 24:17.
5:225:22: Այլ ես ասե՛մ ձեզ. եթէ ամենայն որ բարկանայ եղբօր իւրում տարապարտուց, պարտաւո՛ր լիցի դատաստանի։ Եւ որ ասիցէ ցեղբայր իւր յիմար, պարտաւո՛ր լիցի ատենի։ Եւ որ ասիցէ ցեղբայր իւր մորոս, պարտաւո՛ր լիցի ՚ի գեհեն հրոյն[78]։ [78] Ոմանք. Պարտական լիցի դա՛՛... լիցի գեհեն հրոյն. եւ ոմանք. գեհենի հրոյն։
22 Իսկ ես ձեզ ասում եմ, թէ՝ ամէն մարդ, որ զուր տեղը[4] բարկանում է իր եղբօր վրայ, ենթակայ կը լինի դատաստանի, եւ ով որ իր եղբօրն ասի՝ յիմար, ենթակայ կը լինի ատեանի, եւ ով որ իր եղբօրն ասի՝ ապուշ, ենթակայ կը լինի գեհենի կրակին [4] 4. Յուն. լաւ բն. չունեն զուր տեղը բառերը:
22 Բայց ես ձեզի կ’ըսեմ. ‘Ով որ իր եղբօրը պարապ տեղը սրդողի, դատաստանի պարտաւոր պիտի ըլլայ։ Ով որ իր եղբօրը Յիմար ըսէ, ատեանին պարտաւոր պիտի ըլլայ։ Ով որ իր եղբօրը Անմիտ ըսէ, գեհենի կրակին պարտաւոր պիտի ըլլայ’։
Այլ ես ասեմ ձեզ եթէ. Ամենայն որ բարկանայ եղբօր իւրում տարապարտուց` պարտաւոր լիցի դատաստանի. եւ որ ասիցէ ցեղբայր իւր Յիմար` պարտաւոր լիցի ատենի. եւ որ ասիցէ ցեղբայր իւր Մորոս` պարտաւոր լիցի ի գեհեն հրոյն:

5:22: Այլ ես ասե՛մ ձեզ. եթէ ամենայն որ բարկանայ եղբօր իւրում տարապարտուց, պարտաւո՛ր լիցի դատաստանի։ Եւ որ ասիցէ ցեղբայր իւր յիմար, պարտաւո՛ր լիցի ատենի։ Եւ որ ասիցէ ցեղբայր իւր մորոս, պարտաւո՛ր լիցի ՚ի գեհեն հրոյն[78]։
[78] Ոմանք. Պարտական լիցի դա՛՛... լիցի գեհեն հրոյն. եւ ոմանք. գեհենի հրոյն։
22 Իսկ ես ձեզ ասում եմ, թէ՝ ամէն մարդ, որ զուր տեղը[4] բարկանում է իր եղբօր վրայ, ենթակայ կը լինի դատաստանի, եւ ով որ իր եղբօրն ասի՝ յիմար, ենթակայ կը լինի ատեանի, եւ ով որ իր եղբօրն ասի՝ ապուշ, ենթակայ կը լինի գեհենի կրակին
[4] 4. Յուն. լաւ բն. չունեն զուր տեղը բառերը:
22 Բայց ես ձեզի կ’ըսեմ. ‘Ով որ իր եղբօրը պարապ տեղը սրդողի, դատաստանի պարտաւոր պիտի ըլլայ։ Ով որ իր եղբօրը Յիմար ըսէ, ատեանին պարտաւոր պիտի ըլլայ։ Ով որ իր եղբօրը Անմիտ ըսէ, գեհենի կրակին պարտաւոր պիտի ըլլայ’։
zohrab-1805▾ eastern-1994▾ western am▾
5:2222: А Я говорю вам, что всякий, гневающийся на брата своего напрасно, подлежит суду; кто же скажет брату своему: 'рака', подлежит синедриону; а кто скажет: 'безумный', подлежит геенне огненной.
5:22  ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῶ ἀδελφῶ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δ᾽ ἂν εἴπῃ τῶ ἀδελφῶ αὐτοῦ, ῥακά, ἔνοχος ἔσται τῶ συνεδρίῳ· ὃς δ᾽ ἂν εἴπῃ, μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός.
5:22. Ἐγὼ (I) δὲ (moreover) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) πᾶς (all) ὁ (the-one) ὀργιζόμενος (being-stressed-to) τῷ (unto-the-one) ἀδελφῷ (unto-brethrened) αὐτοῦ (of-it,"ἔνοχος (held-in) ἔσται ( it-shall-be ) τῇ (unto-the-one) κρίσει: (unto-a-separating) ὃς (which) δ' (moreover) ἂν (ever) εἴπῃ (it-might-have-had-said) τῷ (unto-the-one) ἀδελφῷ (unto-brethrened) αὐτοῦ (of-it,"Ῥακά, (Raca,"ἔνοχος (held-in) ἔσται (it-shall-be) τῷ (unto-the-one) συνεδρίῳ: (unto-a-seatlet-together) ὃς (which) δ' (moreover) ἂν (ever) εἴπῃ (it-might-have-had-said,"Μωρέ, (Dulled,"ἔνοχος (held-in) ἔσται (it-shall-be) εἰς (into) τὴν (to-the-one) γέενναν (to-a-geenna) τοῦ (of-the-one) πυρός. (of-a-fire)
5:22. ego autem dico vobis quia omnis qui irascitur fratri suo reus erit iudicio qui autem dixerit fratri suo racha reus erit concilio qui autem dixerit fatue reus erit gehennae ignisBut I say to you, that whosoever is angry with his brother, shall be in danger of the judgment. And whosoever shall say to his brother, Raca, shall be in danger of the council. And whosoever shall say, Thou fool, shall be in danger of hell fire.
22. but I say unto you, that every one who is angry with his brother shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; and whosoever shall say, Thou fool, shall be in danger of the hell of fire.
But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire:

22: А Я говорю вам, что всякий, гневающийся на брата своего напрасно, подлежит суду; кто же скажет брату своему: 'рака', подлежит синедриону; а кто скажет: 'безумный', подлежит геенне огненной.
5:22  ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῶ ἀδελφῶ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δ᾽ ἂν εἴπῃ τῶ ἀδελφῶ αὐτοῦ, ῥακά, ἔνοχος ἔσται τῶ συνεδρίῳ· ὃς δ᾽ ἂν εἴπῃ, μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός.
5:22. ego autem dico vobis quia omnis qui irascitur fratri suo reus erit iudicio qui autem dixerit fratri suo racha reus erit concilio qui autem dixerit fatue reus erit gehennae ignis
But I say to you, that whosoever is angry with his brother, shall be in danger of the judgment. And whosoever shall say to his brother, Raca, shall be in danger of the council. And whosoever shall say, Thou fool, shall be in danger of hell fire.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
22 А Я говорю вам: противоположение предыдущей речи: «сказано древним». По принятому выше толкованию сказано Богом через Моисея. Если бы Спаситель сказал: «Бог не велел убивать, а Я говорю вам убивайте», то в словах Его содержалось бы полное опровержение ветхозаветной заповеди и полное противоречие слову Божию. Значит, противоположение здесь только словесное, и не относится к существу самой заповеди. Так же, как и Бог через Моисея, Спаситель запрещает убийство, но еще с большею категоричностью, устраняя самые причины, от которых зависели и зависят убийства. В Ветхом Завете создавались препятствия факту убийства, но не обращалось внимания на его внутренние причины. Люди должны были воздерживаться от убийств не только вследствие заповеди, но и из боязни подвергнуться суду. Спаситель переносит дело, так сказать, с внешнего двора во внутренний — в сердце человека. Для понимания смысла этих слов опять нужно, прежде всего, иметь в виду людей, которым говорил Христос. Не думаем, чтобы около Него были члены Синедриона или местного суда, которым принадлежали решения о «смертной казни», или же какие бы то ни были правители, начальники, судьи, которые «носят меч». Но если они даже и были, то, конечно, не носили никаких знаков присвоенных им гражданских достоинств или обязанностей, смешиваясь с толпой и ничем от нее не отличаясь. Поэтому во всей Своей нагорной проповеди Христос, очевидно, не обращает внимания ни на каких начальников, а говорит только простому народу, который мог понимать Его слова не иначе, как исключительно в буквальном смысле. Так как главною причиною обыкновенных убийств в человеческом обществе всегда был, есть и будет гнев на брата, то в Новом Завете запрещаются не только самые убийства, но и гнев, от которого они происходят. При этом замечательно, что, так сказать, область гнева здесь ограничивается только отношениями к «брату», но ничего не говорится о гневе на врага или даже ближнего. Почему избрано именно слово «брата», а не какое-нибудь другое? Хотел ли Христос сказать, что гнев недозволителен только по отношению к брату и вполне уместен по отношению ко всем другим людям, нашим врагам и вообще не стоящих к нам в каких-либо особенно близких отношениях? Или слово «брат» следует принимать в обширном смысле — всех людей вообще? AdelfoV употребляется в Новом Завете весьма часто — для обозначения братства по рождению и братства в духовном смысле. В рассматриваемом стихе нужно понимать значение «брат» в смысле и кровного брата, и согражданина, и человека вообще (quivis alius homo — Mitmensch). Так, по крайней мере, думают Гримм и Кремер. Но, толкуя слово «брат» в этом именно смысле, мы должны признать, что, по мысли Христа, воспрещается не только убийство братом брата, или человеком человека, но даже и гнев одного человека на другого. Т. е., другими словами, на основании заповеди Христа, мы должны отрицать всякого рода и всевозможные убийства. Так именно, но не иначе, и могли понять речь Христа собравшиеся к Нему люди. Они не были людьми «официальными» в нашем смысле, и потому никакого поучения для себя относительно «официальных» убийств из речи Христа не могли извлечь. Продолжая толкование и отдаляясь от толпы, мы и здесь тотчас вступаем в область отвлеченностей. Но мы должны всегда помнить, что «официальное» и «неофициальное» придуманы людьми. Пред Христом же все люди равны и никаких подобных различий не существует. Пред Ним вся область «официального» сглаживается и все «официальные» люди должны смешаться с окружающей Христа толпой, если хотят слушать и понимать Его речь. Отсюда ясный вывод, что никаких официальных убийств, убийств на войне или казней преступников, согласно учению Христа, не должно быть. Это закон. Все остальное есть отступление от закона. Но тогда возникают дальнейшие вопросы: как же поступать, когда на нас нападают неприятели, — следует ли на них также идти войною и убивать? Как поступать, если убийство требуется, например, в целях защиты при нападениях разбойников, которых, если не убить, то они сами совершат много убийств, и притом, лиц совершенно невинных и беззащитных? Можно ли оправдать убийства на войне и вообще в целях защиты? Можно, и именно так же, как они оправдывались в Ветхом Завете при существовании ясной, категорической и непреложной заповеди «не убий». В Ветхом Завете дана была эта заповедь, которая, собственно, направлена была против ветхого человека с его похотями, и, однако, «ветхозаветный» человек существовал. В Новом Завете была дана новая заповедь, которая дополняла ветхозаветную. Но это отнюдь не значит, что как только дана была новозаветная заповедь, так ветхозаветный человек тотчас и прекратил свое существование. Он существовал после Христа, существует и теперь. Цель Нового Завета — изгнание и обезоружение ветхого человека, и эта цель постоянно достигается. Но это очень медленный процесс. Когда все люди сделаются новозаветными, тогда, конечно, не будет никакой надобности ни в войнах, ни в смертных казнях преступников. Но пока продолжается Ветхий Завет и живет ветхозаветный человек, войны и смертные казни являются делом практической необходимости, хотя и бывают отступлением от закона. Нужно только всегда и непременно помнить, что, защищая войны и смертные казни, как защитники их, так и преступники, которых они убивают, ни в каком случае не вращаются в сфере чисто новозаветных понятий, а ведут все свои рассуждения только на ветхозаветной почве. Будучи сами ветхими людьми, они борются по необходимости с ветхозаветным человеком, и очень часто при этом совершенно забывают о свете, данном в ветхозаветной заповеди «не убий», и об учении, данном Христом. — Слово «напрасно» служит обыкновенно для оправдания не напрасного гнева. Но «напрасно» нет в кодексах Син., Ват., оно выпущено Тишендорфом и Вест. Хортом. В некоторых кодексах, замечает Иероним, добавляется напрасно (sine causa); но в верных кодексах — мысль определенная, и гнев совершенно уничтожается, когда Писание говорит: гневающийся на брата своего (т. е. без добавления: напрасно). Ибо если нам заповедуется бьющему нас подставлять другую щеку, любить врагов наших и молиться за гонителей, то всякий повод к гневу прекращается. Следовательно «напрасно» нужно выпустить, потому что гнев человека не творит правды Божьей. Ориген говорил, что некоторые некстати (mh kalwV) присоединяют в Евангелии eikh, думая, что в некоторых случаях возможен разумный гнев. Слово «напрасно» выпускают Василий Великий и Афанасий Александрийский (не Ириней, Иустин, Евсевий, Григорий Нисский, Златоуст и др.). Но Евфимий Зигабен говорит, что «присоединив eikh Спаситель устранил не всякий гнев, а только неблаговременный. Потому что благовременный гнев полезен. Последний бывает против поступающих вопреки заповедям Божьим, когда не для мщения, а для пользы худо живущих, из любви и человеколюбия предаешься гневу с должным благоприличием». Мы согласны с тем, что при опущении слова напрасно, т. е. при понимании изречения Спасителя в абсолютном смысле, трудно объяснить «гнев» Спасителя (Мк III:5). Но слово orgh, приложенное к Нему, не имеет, по-видимому, того смысла, какой оно имеет в 22 стихе. Выражение последнего находится в прямом соответствии с 21 стихом. Там подлежит суду тот, кто убивает (не сказано напрасно); здесь — кто гневается на брата и наклонен вследствие этого к убийству. Гневающийся подлежит суду, но не во всех, конечно, случаях. В дальнейших выражениях содержится указание на различные степени гневного состояния, которые именно предосудительны. «OrgizomenoV подразумевает продолжительный, но более скрытый, затаенный гнев, который может вести к убийству, не выражаясь в каких-либо поступках или словах. Гневное состояние, затем, выражается в произнесении рака, словесном оскорблении или оскорблениях. Слово рака объяснялось различно. Златоуст считает его выражением незначительного гнева и больше — презрения и пренебрежения. Это слово, по Златоусту, на сирском языке равнозначительно «ты». Августин считает более вероятным, что это слово не означает чего-нибудь (определенного), но выражает движение разгневанного духа, и относит слово рака к гневным восклицаниям. Феофилакт и Евфимий Зигабен согласны с Златоустом. Иероним полагает, что слово равнозначительно еврейскому рака, которое значит «пустой», безмозглый. Морисон считает слово до настоящего времени не разъясненным. Производство рака от арамейского река или рейка = пустой представляет лингвистические затруднения. Можно принять только одно, что словом этим, которое сходно с несколькими еврейскими и арамейскими выражениями, обозначается вообще презрение, неуважение, оплевание и проч., хотя точный смысл его неизвестен. Слово mwre, выражающее, как видно из ответственности, уже сильный, непримиримый гнев, сближали с евр. море (унизительный; или непокорный, строптивый — Втор XXI:18; Чис XX:10), но неудачно. Это греческое слово, соответствующее евр. навал и значит глупый. Между рака и mwre трудно установить точное различие. Мнение Пана, что Иисус Христос здесь хочет наказать раввинов подражанием их методу, и что для Христа служили здесь образцом казуистические раввинские различения и рассуждения, встречающиеся во множестве почти в каждом трактате мишны, едва ли может быть принято. В настоящем случае смысл слова, который сам по себе темен, можно определить только, если мы обратим внимание на большую ответственность, которая указывается Христом, за произнесение этого слова. Из этой ответственности ясно, что mwre не значит просто «глупый» и не равно рака, но что-нибудь другое, потому что в противном случае не было бы надобности выделять это преступление из общей подсудности человеческим учреждениям. Но каково именно точное значение mwre, трудно сказать. Лучшее объяснение этого слова и следующего за ним наказания в том, что здесь разумеется гнев на брата за его религиозные мнения, который, само собою разумеется, уже не подлежит светскому суду. Подтверждение этого находят в факте, что mwre = еврейскому навал, а это последнее употреблено во Втор XXXII:21; Пс XIII:1; LII:2; Иов II:10; XXX:8 (ср. 1 Цар XXV:3, 25) для обозначения преимущественно религиозных заблуждений. — Что касается слов «суду», «Синедриону», «геенне огненной», то в этом стихе они имеют, несомненно, более определенное значение, чем в предыдущем, и указывают на низший суд, состоявший из 3 судей в местечках с населением около 120 человек, на суд из 23 — где население превышало 120 человек, и на высшее судилище — Синедрион из 71 (по Шюреру), бывший в Иерусалиме. Слово геенна указывает на место, бывшее на юге от Иерусалима, где совершалось служение Молоху (2 Пар XXVIII:3; XXXIII:6; Иер VII:31; XIX:2–6 и др.). Иосия «осквернил Тофет, что в долине сыновей Еннома, чтобы никто не проводил сына своего и дочери своей через огонь Молоху (4 Цар XXIII:10)». Сюда бросались трупы преступников, животных и всякие нечистоты. Для уничтожения запаха и разлагающихся предметов там разводили огонь. Это место сделалось образом для обозначения загробных мучений. Слово геенна встречается несколько раз у Матфея, Марка, Луки и в послании Иакова (III:6).
Adam Clarke: Commentary on the Bible - 1831
5:22: Whosoever is angry with his brother without a cause - ὁ οργιζομενος - εικη, who is vainly incensed. "This translation is literal; and the very objectionable phrase, without a cause, is left out, εικη being more properly translated by that above." What our Lord seems here to prohibit, is not merely that miserable facility which some have of being angry at every trifle, continually taking offense against their best friends; but that anger which leads a man to commit outrages against another, thereby subjecting himself to that punishment which was to be inflicted on those who break the peace. Εικη, vainly, or, as in the common translation, without a cause, is wanting in the famous Vatican MS. and two others, the Ethiopic, latter Arabic, Saxon, Vulgate, two copies of the old Itala, J. Martyr, Ptolomeus, Origen, Tertullian, and by all the ancient copies quoted by St. Jerome. It was probably a marginal gloss originally, which in process of time crept into the text.
Shall be in danger of the judgment - ενοχος εϚται, shall be liable to the judgment. That is, to have the matter brought before a senate, composed of twenty-three magistrates, whose business it was to judge in cases of murder and other capital crimes. It punished criminals by strangling or beheading; but Dr. Lightfoot supposes the judgment of God to be intended. See at the end of this chapter.
Raca - ריקה from the Hebrew רק rak, to be empty. It signifies a vain, empty, worthless fellow, shallow brains, a term of great contempt. Such expressions were punished among the Gentoos by a heavy fine. See all the cases, Code of Gentoo Laws, chap. 15: sec. 2.
The council - Συνεδριον, the famous council, known among the Jews by the name of Sanhedrin. It was composed of seventy-two elders, six chosen out of each tribe. This grand Sanhedrin not only received appeals from the inferior Sanhedrins, or court of twenty-three mentioned above; but could alone take cognizance, in the first instance, of the highest crimes, and alone inflict the punishment of stoning.
Thou fool - Moreh, probably from מרה marah, to rebel, a rebel against God, apostate from all good. This term implied, among the Jews, the highest enormity, and most aggravated guilt. Among the Gentoos, such an expression was punished by cutting out the tongue, and thrusting a hot iron, of ten fingers breadth, into the mouth of the person who used it. Code of Gentoo Laws, chap. 15: sec. 2. p. 212.
Shall be in danger of hell fire - ενοχος εϚται εις την γεενναν του πυρος, shall be liable to the hell of fire. Our Lord here alludes to the valley of the son of Hinnom, גי הנם Ghi hinom. This place was near Jerusalem, and had been formerly used for those abominable sacrifices, in which the idolatrous Jews had caused their children to pass through the fire to Molech. A particular place in this valley was called Tophet, from תפת tophet, the fire stove, in which some supposed they burnt their children alive to the above idol. See Kg2 23:10; Ch2 28:3; Jer 7:31, Jer 7:32. From the circumstances of this valley having been the scene of those infernal sacrifices, the Jews, in our Savior's time, used the word for hell, the place of the damned. See the word applied in this sense by the Targum, on Rut 2:12; Psa 140:12; Gen 3:24; Gen 15:17. It is very probable that our Lord means no more here than this: if a man charge another with apostasy from the Jewish religion, or rebellion against God, and cannot prove his charge, then he is exposed to that punishment (burning alive) which the other must have suffered, if the charge had been substantiated. There are three kinds of offenses here, which exceed each other in their degrees of guilt.
1st. Anger against a man, accompanied with some injurious act.
2dly. Contempt, expressed by the opprobrious epithet raka, or shallow brains.
3dly. Hatred and mortal enmity, expressed by the term moreh, or apostate, where such apostasy could not be proved.
Now, proportioned to these three offenses were three different degrees of punishment, each exceeding the other in its severity, as the offenses exceeded each other in their different degrees of guilt.
1st. The judgment, the council of twenty-three, which could inflict the punishment of strangling.
2dly. The Sanhedrin, or great council, which could inflict the punishment of stoning. And
3dly. The being burnt alive in the valley of the son of Hinnom. This appears to be the meaning of our Lord.
Now, if the above offenses were to be so severely punished, which did not immediately affect the life of another, how much sorer must the punishment of murder be! Mat 5:21. And as there could not be a greater punishment inflicted than death, in the above terrific forms, and this was to be inflicted for minor crimes; then the punishment of murder must not only have death here, but a hell of fire in the eternal world, attached to it. It seems that these different degrees of guilt, and the punishment attached to each, had not been properly distinguished among the Jews. Our Lord here calls their attention back to them, and gives then to understand, that in the coming world there are different degrees of punishment prepared for different degrees of vice; and that not only the outward act of iniquity should be judged and punished by the Lord, but that injurious words, and evil passions, should all meet their just recompense and reward. Murder is the most punishable of all crimes, according to the written law, in respect both of our neighbors and civil society. But he who sees the heart, and judges it by the eternal law, punishes as much a word or a desire, if the hatred whence they proceed be complete and perfected. Dr. Lightfoot has some curious observations on this passage in the preface to his Harmony of the Evangelists. See his works, vol. ii., and the conclusion of this chapter.
Albert Barnes: Notes on the Bible - 1834
5:22: But I say unto you - Jesus being God as well as man Joh 1:1, Joh 1:14, and therefore, being the original giver of the law, had a right to expound it or change it as he pleased. Compare Mat 12:6, Mat 12:8. He therefore spoke here and elsewhere as having authority, and not as the scribes. It may be added here that no mere man ever spake as Jesus did, when explaining or enforcing the law. He did it as having a right to do it; and he that has a right to ordain and change laws in the government of God must be himself divine.
Is angry with His brother without a cause - Anger, or that feeling which we have when we are injured, and which prompts us to defend ourselves when in danger, is a natural feeling, given to us:
1. As a proper expression of our disapprobation of a course of evil conduct; and
2. That we may defend ourselves when suddenly attacked.
When excited against sin, it is lawful. God is angry with the wicked, Psa 7:11. Jesus looked on the hypocritical Pharisees with anger, Mar 3:5. So it is said, "Be ye angry, and sin not, Eph 4:26. This anger, or indignation against sin, is not what our Saviour speaks of here. What he condemns here is anger without a cause; that is, unjustly, rashly, hastily, where no offence has been given or intended. In that case it is evil; and it is a violation of the sixth commandment, because "he that hateth his brother, is a murderer," Jo1 3:15. He has a feeling which would lead him to commit murder, if it were fully acted out. The word "brother" here refers not merely to one to whom we are nearly related, having the same parent or parents, as the word is commonly used, but includes also a neighbor, or perhaps anyone with whom we may be associated. As all people are descended from one Father and are all the creatures of the same God, so they are all brethren: and so every man should be regarded and treated as a brother, Heb 11:16.
Raca - This is a Syriac word, expressive of great contempt. It comes from a verb signifying to be empty, vain; and hence, as a word of contempt, denotes senseless, stupid, shallow-brains. Jesus teaches here that to use such words is a violation of the spirit of the sixth commandment, and if indulged, may lead to a more open and dreadful infraction of that law. Children should learn that to use such words is highly offensive to God, for we must give an account for every idle word which we speak in the day of judgment, Mat 12:36.
In danger of the council - The word translated "council" is in the original Sanhedrin, and there can be no doubt that the Saviour refers to the Jewish tribunal of that name. This was instituted in the time of the Maccabees, probably about 200 years before Christ. It was composed of 72 judges: the high priest was the president of this tribunal. The 72 members were made up of the chief priests and elders of the people and the scribes. The chief priests were such as had discharged the office of the high priest, and those who were the heads of the twenty-four classes of priests, who were called in an honorary way high or chief priests. See Mat 2:4. The elders were the princes of the tribes or heads of the family associations. It is not to be supposed that all the elders had a right to a seat here, but such only as were elected to the office. The scribes were learned people of the nation elected to this tribunal, being neither of the rank of priests or elders. This tribunal had cognizance of the great affairs of the nation. Until the time when Judea was subjected to the Romans, it had the power of life and death. It still retained the power of passing sentence, though the Roman magistrate held the right of execution. It usually sat in Jerusalem, in a room near the temple. It was before this tribunal that our Saviour was tried. It was then assembled in the palace of the high priest, Mat. 26:3-57; Joh 18:24.
Thou fool - This term expressed more than want of wisdom. It was expressive of the highest guilt. It had been commonly used to denote those who were idolaters Deu 22:21, and also one who is guilty of great crimes, Jos 7:15; Psa 14:1.
Hell fire - The original of this is "the gehennah of fire." The word gehenna, γέεννα geenna, commonly translated "hell," is made up of two Hebrew words, and signifies the valley of Hinnom. This was formerly a pleasant valley near to Jerusalem, on the south. A small brook or torrent usually ran through it and partly encompassed the city. This valley the idolatrous Israelites devoted formerly to the horrid worship of Moloch, Kg2 16:3; Ch2 28:3. In that worship, the ancient Jewish writers inform us, the idol of Moloch was of brass, adorned with a royal crown, having the head of a calf, and his arms extended as if to embrace anyone. When they offered children to him they heated the statue within by a great fire, and when it was burning hot they put the miserable child into his arms, where it was soon consumed by the heat; and, in order that the cries of the child might not be heard, they made a great noise with drums and other instruments about the idol. These drums were called תּף toph, and hence a common name of the place was Tophet, תּפת Tophet, Jer 7:31-32.
After the return of the Jews from captivity, this place was held in such abhorrence that, by the example of Josiah Kg2 23:10, it was made the place where to throw all the dead carcasses and filth of the city, and was not unfrequently the place of public executions. It became, therefore, extremely offensive; the sight was terrific; the air was polluted and pestilential; and to preserve it in any manner pure, it was necessary to keep fires continually burning there. The extreme loathsomeness of the place; the filth and putrefaction; the corruption of the atmosphere, and the lurid fires blazing by day and night, made it one of the most appalling and terrific objects with which a Jew was acquainted. It was called the gehenna of fire, and was the image which our Saviour often employed to denote the future punishment of the wicked.
In this verse it denotes a degree of suffering higher than the punishment inflicted by the "court of seventy," or the Sanhedrin, and the whole verse may therefore mean, "He that hates his brother without a cause is guilty of a violation of the sixth commandment, and shall be punished with a severity similar to that inflicted by the court of judgment. He that shall suffer his passions to transport him still further, so that he shall make his brother an object of derision and contempt, shall be exposed to severer punishment, corresponding to that which the Sanhedrin (council) inflicts. But he who shall load his brother with odious appellations and abusive language shall incur the severest degree of punishment, represented by being burned alive in the horrid and awful valley of Hinnom."
The amount, then, of this difficult and important verse is this: The Jews considered but one crime a violation of the sixth commandment, namely, actual murder, or willful, unlawful taking life. Jesus says that the commandment is much broader. It relates not only to the external act, but to the feelings and words. He specifies three forms of such violation:
1. Unjust anger.
2. Anger accompanied with an expression of contempt.
3. Anger, with an expression not only of contempt, but wickedness.
Among the Jews there were three degrees of condemnation: that by the "judgment," the "council," and the "fire of Hinnom." Jesus says likewise there shall be grades of condemnation for the different ways of violating the sixth commandment. Not only murder shall be punished by God, but anger and contempt shall be regarded by him as a violation of the law, and punished according to the offence. As these offences were not actually cognizable before the Jewish tribunals, he must mean that they will be punished hereafter, and all these expressions therefore relate to degrees of punishment proportionate to crime in the future world - the world of justice and of woe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:22: I say: Mat 5:28, Mat 5:34, Mat 5:44, Mat 3:17, Mat 17:5; Deu 18:18, Deu 18:19; Act 3:20-23, Act 7:37; Heb 5:9, Heb 12:25
That: Gen 4:5, Gen 4:6, Gen 37:4, Gen 37:8; Sa1 17:27, Sa1 17:28, Sa1 18:8, Sa1 18:9, Sa1 20:30-33, Sa1 22:12-23; Kg1 21:4; Ch2 16:10; Est 3:5, Est 3:6; Psa 37:8; Dan 2:12, Dan 2:13, Dan 3:13, Dan 3:19; Eph 4:26, Eph 4:27
his brother: Mat 5:23, Mat 5:24, Mat 18:21, Mat 18:35; Deu 15:11; Neh 5:8; Oba 1:10, Oba 1:12; Rom 12:10; Co1 6:6; Th1 4:6; Jo1 2:9, Jo1 3:10, Jo1 3:14, Jo1 3:15, Jo1 4:20, Jo1 4:21, Jo1 5:16
without: Psa 7:4, Psa 25:3, Psa 35:19, Psa 69:4, Psa 109:3; Lam 3:52; Joh 15:25
be: Mat 5:21
the judgment: An inferior court of judicature, in every city, consisting of 23 members, which punished criminals by strangling or beheading.
Whosoever: Mat 11:18, Mat 11:19, Mat 12:24; Sa1 20:30; Sa2 16:7; Joh 7:20, Joh 8:48; Act 17:18; Co1 6:10; Eph 4:31, Eph 4:32; Tit 3:2; Pe1 2:23, Pe1 3:9; Jde 1:9
Raca: that is, vain fellow, Sa2 6:20; Jam 2:20
the council: The Sanhedrin, συνεδριον [Strong's G4892], composed of 72 elders, who alone punished by stoning. Mat 10:17, Mat 26:59; Mar 14:55, Mar 15:1; Joh 11:47; Act 5:27
fool: Psa 14:1, Psa 49:10, Psa 92:6; Pro 14:16, Pro 18:6; Jer 17:11
hell: Mat 5:29, Mat 5:30, Mat 10:28, Mat 18:8, Mat 18:9, Mat 25:41; Mar 9:47; Luk 12:5, Luk 16:23, Luk 16:24; Rev 20:14
Geneva 1599
5:22 But I say unto you, That whosoever is angry with his brother without a cause shall be (i) in danger (k) of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the (l) council: but whosoever shall say, Thou fool, shall be in danger of (m) hell (n) fire.
(i) He speaks of the judgment of God, and of the difference of sins, and therefore applies his words to the form of civil judgments which were then used.
(k) Of that judgment which was ruled by three men, who had the hearing and deciding of money matters, and such other small causes.
(l) By that judgment which stood of 23 judges, who had the hearing and deciding of weighty affairs, as the matter of a whole tribe or of a high priest, or of a false prophet.
(m) Whereas we read here "hell", it is in the text itself "Gehenna", which is one Hebrew word made out of two, and is as if to say "as the Valley of Hinnom", which the Hebrews called Topheth: it was a place where the Israelites cruelly sacrificed their children to false gods, whereupon it was taken for a place appointed to torment the reprobates in (Jer 7:31).
(n) The Jews used four kinds of punishments, before their government was taken away by Herod: hanging, beheading, stoning, and burning. It is burning that Christ meant, because burning was the greatest punishment; therefore by making mention of a judgment, a council, and a fire, he shows that some sins are worse than others are, but yet they are all such that we must give account for them, and will be punished for them.
John Gill
5:22 But I say unto you,.... This is a Rabbinical way of speaking, used when a question is determined, and a false notion is refuted; it is a magisterial form of expression, and well suits with Christ, the great teacher and master in Israel; who spake as one having authority, opposing himself, not to the law of "Moses, thou shalt not kill"; but to the false gloss the ancient doctors had put upon it, with which their later ones agreed. You say, that if one man kills another himself, he is to be put to death by the sanhedrim; and if he does it by proxy, he is to be left to the judgment of God, so wholly restraining the law to actual murder; but I affirm, that
whosoever is angry with his brother without a cause, shall be in danger of judgment. By "brother" is meant, not in a religious sense, one that is of the same faith, or in the same church state; nor, in a strict natural sense, one that is so in the bonds of consanguinity; but in a large sense, any man, of whatsoever country or nation: for we are to be angry with no man; that is, as is rightly added,
without a cause: for otherwise there is an anger which is not sinful, is in God, in Christ, in the holy angels; and is commendable in the people of God, when it arises from a true zeal for religion, the glory of God, and the interest of Christ; and is kindled against sin, their own, or others, all manner of vice, false doctrine, and false worship: but it is causeless anger which is here condemned by Christ, as a breach of the law, "thou shalt not kill"; and such persons are
in danger of judgment; not of any of the courts of judicature among the Jews, as the sanhedrim of three, or of twenty three, or of seventy one, which took no notice of anger, as a passion in the mind, only of facts committed; but of the judgment of God, as in the preceding "verse", it being distinguished from the sanhedrim, or council, in the next clause.
And whosoever shall say to his brother Raca, shall be in danger of the council, or "sanhedrim". The word Raca is expressive of indignation and contempt; it was used as a term of reproach. Some derive it from to "spit upon"; as if the person that used it thought the man he spoke to deserved to be spit upon, and treated in the most contemptuous manner: but rather the word signifies "empty" and "vain", and denotes a worthless, empty headed man; a man of no brains; a foolish, witless, fellow: so it is often used in Jewish writings. Take a few instances, as follow:
"a certain person said to R. Jochanan (w), Rabbi, expound, for it becomes thee to expound; for as thou hast said, so have I seen: he replied to him, Reka, if thou hadst not seen, thou wouldst not have believed.''
Again (x), it happened to R. Simeon ben Eliezer of Migdal Edar, who went from the house of Rabbi; and he met with a certain man very much deformed; he says unto him, Reka, how many are the deformed sons of "Abraham our father?" Many more instances might be given (y). Now I do not find that the use of this reproachful word was cognizable by the Jewish sanhedrim, or great council; nor is it our Lord's meaning that it was, only that it ought to have been taken notice of in a proper manner, as well as actual murder. He adds,
but whosoever shall say thou fool, shall be danger of hell fire. The word "fool" does not signify a man of weak parts, one that is very ignorant in things natural; this the word Raca imports; but a wicked reprobate man; in which sense Solomon often uses the word. The Persic version renders it here "wicked". There is a manifest gradation in the text from causeless anger in the breast, or reproachful words; and from thence to a censorious judging of a man's spiritual and eternal estate, which is what is here condemned. "Thou fool", is, thou wicked man, thou ungodly wretch, thou graceless creature, whose portion will be eternal damnation. Calling a man by such names was not allowed of by the Jews themselves, whose rules are:
"he that calls his neighbour a servant, let him be excommunicated; a bastard, let him be beaten with forty stripes; "a wicked man", let him descend with him into his life or livelihood (z).''
The gloss upon it is,
"as if he should say, to this the sanhedrim is not obliged, but it is lawful to hate him, yea to lessen his sustenance, and exercise his trade,''
which was done to bring him to poverty and distress. So, it seems, the sanhedrim were not obliged to take notice of him. Again, they say,
"it is forbidden a man to call his neighbour by a name of reproach (a) everyone that calls his neighbour "a wicked man", shall be brought down to hell;''
which is pretty much what Christ here says,
shall be in danger of hell fire; or deserving of hell fire; or liable to, and in danger of punishment, even "unto hell fire". An expression much like this may be observed in Jarchi, on Is 24:23 where he speaks of some persons , "who are guilty", deserving, or in danger of "hell unto hell". The word here used, and which is often used in the New Testament for "hell", is but the Hebrew , "Ge-Hinnom", the valley of Hinnom, where the children were caused to pass through the fire to Mo. This place, the Jewish writers (b) say,
"Was a place well known, near to Jerusalem, a valley, whose fire was never quenched; and in which they burned the bones of anything that was unclean, and dead carcasses, and other pollutions.''
Hence the word came to be used among them, as might be shown in innumerable instances, to express the place and state of the damned; and very fitly describes it.
(w) T. Bab. Sanhedrim, fol. 100. 1. T. Bava Bathra, fol. 75. 1. (x) Massechet Derach Eretz, c. 4. fol. 18. 1. (y) Vid. T. Bab. Beracot, fol. 32. 2. Zohar in Exod. fol. 50. 2. (z) T. Bab. Kiddushin, fol. 28. 1. Bava Metzia, fol. 71. 1. (a) Zohar in Exod. fol. 50. 3. (b) Sepher Cosri, fol. 57. 2. Vid. Kimchi in Psal. xxvii. 13.
John Wesley
5:22 But I say unto you - Which of the prophets ever spake thus? Their language is, Thus saith the Lord. Who hath authority to use this language, but the one lawgiver, who is able to save and to destroy. Whosoever is angry with his brother - Some copies add, without a cause - But this is utterly foreign to the whole scope and tenor of our Lord's discourse. If he had only forbidden the being angry without a cause, there was no manner of need of that solemn declaration, I say unto you; for the scribes and Pharisees themselves said as much as this. Even they taught, men ought not to be angry without a cause. So that this righteousness does not exceed theirs. But Christ teaches, that we ought not, for any cause, to be so angry as to call any man Raca, or fool. We ought not, for any cause, to be angry at the person of the sinner, but at his sins only. Happy world, were this plain and necessary distinction thoroughly understood, remembered, practised! Raca means, a silly man, a trifler. Whosoever shall say, Thou fool - Shall revile, or seriously reproach any man. Our Lord specified three degrees of murder, each liable to a sorer punishment than the other: not indeed from men, but from God. Hell fire - In the valley of Hinnom (whence the word in the original is taken) the children were used to be burnt alive to Moloch. It was afterward made a receptacle for the filth of the city, where continual fires were kept to consume it. And it is probable, if any criminals were burnt alive, it was in this accursed and horrible place. Therefore both as to its former and latter state, it was a fit emblem of hell. It must here signify a degree of future punishment, as much more dreadful than those incurred in the two former cases, as burning alive is more dreadful than either strangling or stoning.
Robert Jamieson, A. R. Fausset and David Brown
5:22 But I say unto you--Mark the authoritative tone in which--as Himself the Lawgiver and Judge--Christ now gives the true sense, and explains the deep reach, of the commandment.
That whosoever is angry with his brother without a cause shall be in danger of the judgment; and whosoever shall say to his brother, Raca! shall be in danger of the council; but whosoever shall say, Thou fool! shall be in danger of hell-fire--It is unreasonable to deny, as ALEXANDER does, that three degrees of punishment are here meant to be expressed, and to say that it is but a threefold expression of one and the same thing. But Romish expositors greatly err in taking the first two--"the judgment" and "the council"--to refer to degrees of temporal punishment with which lesser sins were to be visited under the Gospel, and only the last--"hell-fire"--to refer to the future life. All three clearly refer to divine retribution, and that alone, for breaches of this commandment; though this is expressed by an allusion to Jewish tribunals. The "judgment," as already explained, was the lowest of these; the "council," or "Sanhedrim,"which sat at Jerusalem--was the highest; while the word used for "hell-fire" contains an allusion to the "valley of the son of Hinnom" (Josh 18:16). In this valley the Jews, when steeped in idolatry, went the length of burning their children to Molech "on the high places of Tophet"--in consequence of which good Josiah defiled it, to prevent the repetition of such abominations (4Kings 23:10); and from that time forward, if we may believe the Jewish writers, a fire was kept burning in it to consume the carrion and all kinds of impurities that collected about the capital. Certain it is, that while the final punishment of the wicked is described in the Old Testament by allusions to this valley of Tophet or Hinnom (Is 30:33; Is 66:24), our Lord Himself describes the same by merely quoting these terrific descriptions of the evangelical prophet (Mk 9:43-48). What precise degrees of unholy feeling towards our brothers are indicated by the words "Raca" and "fool" it would be as useless as it is vain to inquire. Every age and every country has its modes of expressing such things; and no doubt our Lord seized on the then current phraseology of unholy disrespect and contempt, merely to express and condemn the different degrees of such feeling when brought out in words, as He had immediately before condemned the feeling itself. In fact, so little are we to make of mere words, apart from the feeling which they express, that as anger is expressly said to have been borne by our Lord towards His enemies though mixed with "grief for the hardness of their hearts" (Mk 3:5), and as the apostle teaches us that there is an anger which is not sinful (Eph 4:26); so in the Epistle of James (Jas 2:20) we find the words, "O vain (or, empty) man"; and our Lord Himself applies the very word "fools" twice in one breath to the blind guides of the people (Mt 23:17, Mt 23:19) --although, in both cases, it is to false reasoners rather than persons that such words are applied. The spirit, then, of the whole statement may be thus given: "For ages ye have been taught that the sixth commandment, for example, is broken only by the murderer, to pass sentence upon whom is the proper business of the recognized tribunals. But I say unto you that it is broken even by causeless anger, which is but hatred in the bud, as hatred is incipient murder (1Jn 3:15); and if by the feelings, much more by those words in which all ill feeling, from the slightest to the most envenomed, are wont to be cast upon a brother: and just as there are gradations in human courts of judicature, and in the sentences which they pronounce according to the degrees of criminality, so will the judicial treatment of all the breakers of this commandment at the divine tribunal be according to their real criminality before the heart-searching Judge." Oh, what holy teaching is this!
5:235:23: Եթէ մատուցանիցես զպատարագ քո ՚ի վերայ սեղանոյ, եւ անդ յիշիցես՝ եթէ եղբայր քո ունիցի ինչ խէթ զքէն[79], [79] Բազումք. Եւ անդ յիշեսցես՝ եթէ եղ՛՛։ Ոմանք. Ունի ինչ խէթ։
23 Եթէ սեղանի վրայ քո ընծան մատուցելու լինես եւ այնտեղ յիշես, թէ քո եղբայրը քո դէմ մի ոխ ունի
23 Ուրեմն եթէ քու ընծադ սեղանին վրայ բերես ու հոն միտքդ գայ թէ քու եղբայրդ քեզի դէմ բան մը ունի,
Եթէ մատուցանիցես զպատարագ քո ի վերայ սեղանոյ, եւ անդ յիշեսցես եթէ եղբայր քո ունիցի ինչ խէթ զքէն:

5:23: Եթէ մատուցանիցես զպատարագ քո ՚ի վերայ սեղանոյ, եւ անդ յիշիցես՝ եթէ եղբայր քո ունիցի ինչ խէթ զքէն[79],
[79] Բազումք. Եւ անդ յիշեսցես՝ եթէ եղ՛՛։ Ոմանք. Ունի ինչ խէթ։
23 Եթէ սեղանի վրայ քո ընծան մատուցելու լինես եւ այնտեղ յիշես, թէ քո եղբայրը քո դէմ մի ոխ ունի
23 Ուրեմն եթէ քու ընծադ սեղանին վրայ բերես ու հոն միտքդ գայ թէ քու եղբայրդ քեզի դէմ բան մը ունի,
zohrab-1805▾ eastern-1994▾ western am▾
5:2323: Итак, если ты принесешь дар твой к жертвеннику и там вспомнишь, что брат твой имеет что-нибудь против тебя,
5:23  ἐὰν οὗν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ,
5:23. ἐὰν (If-ever) οὖν (accordingly) προσφέρῃς (thou-might-bear-toward) τὸ (to-the-one) δῶρόν (to-gifted) σου (of-thee) ἐπὶ (upon) τὸ (to-the-one) θυσιαστήριον (to-a-surgerlet) κἀκεῖ (and-thither) μνησθῇς (thou-might-have-been-memoried) ὅτι (to-which-a-one) ὁ (the-one) ἀδελφός (brethrened) σου (of-thee) ἔχει (it-holdeth) τι (to-a-one) κατὰ (down) σοῦ, (of-THEE,"
5:23. si ergo offeres munus tuum ad altare et ibi recordatus fueris quia frater tuus habet aliquid adversum teIf therefore thou offer thy gift at the altar, and there thou remember that thy brother hath anything against thee;
23. If therefore thou art offering thy gift at the altar, and there rememberest that thy brother hath aught against thee,
Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee:

23: Итак, если ты принесешь дар твой к жертвеннику и там вспомнишь, что брат твой имеет что-нибудь против тебя,
5:23  ἐὰν οὗν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ,
5:23. si ergo offeres munus tuum ad altare et ibi recordatus fueris quia frater tuus habet aliquid adversum te
If therefore thou offer thy gift at the altar, and there thou remember that thy brother hath anything against thee;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23 и 24. Обращаясь к слушателям, Спаситель в предыдущем стихе говорил об их собственном гневе, который служит к нарушению мира. Теперь Он говорит о гневе со стороны брата, и этот гнев также должен быть прекращаем. Существование храма и жертв в словах Спасителя необходимо предполагается, т. е. слова были сказаны (а Евангелие написано) до разрушения храма Иерусалимского, иначе такая речь была бы невозможна. Многие приносили в храме различные жертвы, которые были тогда высшим выражением служения Богу и богопочтения. Если кто-нибудь принесет какой-нибудь дар для храма и, присутствуя сам в храме, вспомнит, что брат его гневается на него, то должен оставить дар свой пред жертвенником, возвратиться назад и примириться с братом своим. Толкуя эти стихи, Златоуст восклицает: «О, благость! О, неизреченное человеколюбие! Господь повелевает, чтобы поклонение Ему оставлялось вследствие требований любви к ближнему… Пусть, говорит Он, прервется служение Мне, только бы сохранилась твоя любовь, потому что и то — жертва, когда кто примиряется с братом. Потому-то Он не говорит: примирись по принесении, или прежде принесения дара, но посылает примириться с братом, когда дар лежит пред жертвенником; и жертвоприношение уже начато». Ничто не препятствует буквально исполнять эти прекрасные слова и прекрасное толкование в практической жизни. Слово kakei в выражении «там вспомнишь» значится в важнейших кодексах, принято в recepta, у Тишендорфа и Вест. Хорта, но выпущено более чем в 50 курсивных. Пишется и kakei и kai ekei. Глагол примириться (diallattesqai) встречается в Новом Завете только здесь.
Adam Clarke: Commentary on the Bible - 1831
5:23: Therefore if thou bring thy gift - Evil must be nipped in the bud. An unkind thought of another may be the foundation of that which leads to actual murder. A Christian, properly speaking, cannot be an enemy to any man; nor is he to consider any man his enemy, without the fullest evidence: for surmises to the prejudice of another can never rest in the bosom of him who has the love of God in his heart, for to him all men are brethren. He sees all men as children of God, and members of Christ, or at least capable of becoming such. If a tender forgiving spirit was required, even in a Jew, when he approached God's altar with a bullock or a lamb, how much more necessary is this in a man who professes to be a follower of the Lamb of God; especially when he receives the symbols of that Sacrifice which was offered for the life of the world, in what is commonly called the sacrament of the Lord's supper!
Albert Barnes: Notes on the Bible - 1834
5:23: Therefore, if thou bring thy gift to the altar ... - The Pharisees were intent only on the external act in worship. They looked not at all to the internal state of the mind. If a man conformed to the external rites of religion, however much envy, and malice, and secret hatred he might have, they thought he was doing well. Our Saviour taught a different doctrine. It was of more consequence to have the heart right than to perform the outward act. If, therefore, says he, a man has gone so far as to bring his gift to the very altar, and should remember that anyone had anything against him, it was his duty there to leave his offering and go and be reconciled. While a difference of this nature existed, his offering could not be acceptable. He was not to wait until the offended brother should come to him; he was to go and seek him out, and be reconciled. So now the worship of God will not be acceptable, however well performed externally, until we are at peace with those that we have injured. "To obey is better than sacrifice," Sa1 15:22. He that comes to worship his Maker filled with malice, and hatred, and envy, and at war with his brethren, is a hypocritical worshipper, and must meet with God's displeasure. God is not deceived, and he will not be mocked.
Thy gift - Thy sacrifice. What thou art about to devote to God as an offering.
To the altar - The altar was situated in front of the temple, and was the place on which sacrifices were made. See the notes on plan, Mat 21:12. To bring a gift to the altar was expressive of worshipping God, for this was the way in which he was formerly worshipped.
Thy brother - Any man, especially any fellow-worshipper. Anyone of the same religious society.
Hath aught - Is offended, or thinks he has been injured by you in any manner.
First be reconciled - This means to settle the difficulty; to make proper acknowledgment or satisfaction for the injury. If you have wronged him, make restitution. If you owe him a debt which ought to be paid, pay it. If you have injured his character, confess it and seek pardon. If he is under an erroneous impression, if your conduct has been such as to lead him to suspect that you have injured him, make an explanation. Do all in your power; and all you ought to do, to have the matter settled. From this we learn:
1. That, in order to worship God acceptably, we must do justice to our fellow-men.
2. Our worship will not be acceptable unless we do all we can to live peaceably with others.
3. It is our duty to seek reconciliation with others when we have injured them.
4. This should be done before we attempt to worship God.
5. This is often the reason why God does not accept our offerings, and we go empty away from our devotions. We do not do what we ought to others; we cherish improper feelings or refuse to make proper acknowledgments, and God will not accept such attempts to worship him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:23: thou: Mat 8:4, Mat 23:19; Deu 16:16, Deu 16:17; Sa1 15:22; Isa 1:10-17; Hos 6:6; Amo 5:21-24
rememberest: Gen 41:9, Gen 42:21, Gen 42:22, Gen 50:15-17; Lev 6:2-6; Kg1 2:44; Lam 3:20; Eze 16:63; Luk 19:8
Geneva 1599
5:23 (6) Therefore if thou bring thy gift to the (o) altar, and there rememberest that thy brother hath ought against thee;
(6) The covetous Pharisees taught that God was appeased by the sacrifices appointed in the law, which they themselves devoured. But Christ on the contrary side denies that God accepts any man's offering, unless he makes satisfaction to his brother whom he has offended: and says moreover, that these stubborn and stiff-necked despisers of their brethren will never escape the wrath and curse of God before they have made full satisfaction to their brethren.
(o) He applies all this speech to the state of his time, when there was then an altar standing in Jerusalem, and therefore they are very foolish that gather from this that we must build altars and use sacrifices: but they are bigger fools who consider this to be purgatory, which is spoken of as peace making and atonement one with another.
John Gill
5:23 Therefore, if thou bring thy gift to the altar,.... The Jews obliged such who had done any damage to their neighbours, by stealing from them, to make satisfaction before they brought their offering; concerning which they say (c),
"he that brings what he has stolen, before he brings his trespass offering, is right; he that brings his trespass offering, before he brings that which he has stolen, is not right.''
Again (d),
"they do not bring the trespass offering before the sum of what is stolen is returned, either to the owners, or to the priests.''
Some have thought Christ refers to this; only what they restrained to pecuniary damages, he extends to all sorts of offences. But not a trespass offering, but a freewill offering, seems to be designed by "the gift": which, when a man either intended to bring, or was going to bring, or had already brought, as a voluntary sacrifice to be offered unto God; and it came into his mind, that he had offended any man by showing any undue passion, or by any reproachful words, then he was to do what is advised in the following verse: "and there", whilst going, or when at the altar,
rememberest that thy brother hath ought against thee: hath anything to charge thee with; any just ground of complaint against thee; if thou hast done him any injury, or given him any offence: particularly, if he had at any time said Raca to him, or called him "fool" for those words have reference to what goes before, and are a corollary, or conclusion from them, as appears from the causal particle "therefore".
(c) Misn. Bava Kama, c. 9. sect. 12. (d) Maimon. Hilch. Gezela, c. 8. sect. 13.
John Wesley
5:23 Thy brother hath aught against thee - On any of the preceding accounts: for any unkind thought or word: any that did not spring from love.
Robert Jamieson, A. R. Fausset and David Brown
5:23 Therefore--to apply the foregoing, and show its paramount importance.
if thou bring thy gift to the altar, and there rememberest that thy brother hath aught--of just complaint "against thee."
5:245:24: թո՛ղ զպատարագն քո առաջի սեղանոյն. եւ ե՛րթ նախ հաշտեա՛ց ընդ եղբօր քում, եւ ապա՛ եկեալ մատուսջի՛ր զպատարագն քո[80]։ [80] Ոմանք. Սեղանոյն. ե՛րթ նախ։
24 քո ընծան թո՛ղ սեղանի առաջ եւ գնա՛ նախ հաշտուի՛ր քո եղբօր հետ եւ ապա ե՛կ քո ընծան մատուցի՛ր
24 Հոն ձգէ ընծադ սեղանին առջեւ, գնա առաջ եղբօրդ հետ հաշտուէ ու ետքը եկուր որ քու ընծադ մատուցանես։
թող զպատարագն քո առաջի սեղանոյն, եւ երթ նախ հաշտեաց ընդ եղբօր քում, եւ ապա եկեալ մատուսջիր զպատարագն քո:

5:24: թո՛ղ զպատարագն քո առաջի սեղանոյն. եւ ե՛րթ նախ հաշտեա՛ց ընդ եղբօր քում, եւ ապա՛ եկեալ մատուսջի՛ր զպատարագն քո[80]։
[80] Ոմանք. Սեղանոյն. ե՛րթ նախ։
24 քո ընծան թո՛ղ սեղանի առաջ եւ գնա՛ նախ հաշտուի՛ր քո եղբօր հետ եւ ապա ե՛կ քո ընծան մատուցի՛ր
24 Հոն ձգէ ընծադ սեղանին առջեւ, գնա առաջ եղբօրդ հետ հաշտուէ ու ետքը եկուր որ քու ընծադ մատուցանես։
zohrab-1805▾ eastern-1994▾ western am▾
5:2424: оставь там дар твой пред жертвенником, и пойди прежде примирись с братом твоим, и тогда приди и принеси дар твой.
5:24  ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῶ ἀδελφῶ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου.
5:24. ἄφες (thou-should-have-had-sent-off) ἐκεῖ (thither) τὸ (to-the-one) δῶρόν (to-gifted) σου (of-thee) ἔμπροσθεν (in-toward-from) τοῦ (of-the-one) θυσιαστηρίου, (of-a-surgerlet) καὶ (and) ὕπαγε (thou-should-lead-under) πρῶτον (to-most-before) διαλλάγηθι (thou-should-have-had-been-othered-through) τῷ (unto-the-one) ἀδελφῷ (unto-brethrened) σου, (of-thee) καὶ (and) τότε (to-the-one-which-also) ἐλθὼν (having-had-came) πρόσφερε (thou-should-bear-toward) τὸ (to-the-one) δῶρόν (to-a-giftee) σου. (of-thee)
5:24. relinque ibi munus tuum ante altare et vade prius reconciliare fratri tuo et tunc veniens offers munus tuumLeave there thy offering before the altar, and go first to be reconciled to thy brother, and then coming thou shalt offer thy gift.
24. leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift.
Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift:

24: оставь там дар твой пред жертвенником, и пойди прежде примирись с братом твоим, и тогда приди и принеси дар твой.
5:24  ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῶ ἀδελφῶ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου.
5:24. relinque ibi munus tuum ante altare et vade prius reconciliare fratri tuo et tunc veniens offers munus tuum
Leave there thy offering before the altar, and go first to be reconciled to thy brother, and then coming thou shalt offer thy gift.
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Adam Clarke: Commentary on the Bible - 1831
5:24: Leave there thy gift before the altar - This is as much as to say, "Do not attempt to bring any offering to God while thou art in a spirit of enmity against any person; or hast any difference with thy neighbor, which thou hast not used thy diligence to get adjusted." It is our duty and interest, both to bring our gift, and offer it too; but God will not accept of any act of religious worship from us, while any enmity subsists in our hearts towards any soul of man; or while any subsists in our neighbor's heart towards us, which we have not used the proper means to remove. A religion, the very essence of which is love, cannot suffer at its altars a heart that is revengeful and uncharitable, or which does not use its utmost endeavors to revive love in the heart of another. The original word, δωρον, which we translate gift, is used by the rabbins in Hebrew letters דורון doron, which signifies not only a gift, but a sacrifice offered to God. See several proofs in Schoettgen.
Then come and offer thy gift - Then, when either thy brother is reconciled to thee, or thou hast done all in thy power to effect this reconciliation. My own obstinacy and uncharitableness must render me utterly unfit to receive any good from God's hands, or to worship him in an acceptable manner; bat the wickedness of another can be no hinderance to me, when I have endeavored earnestly to get it removed, though without effect.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:24: there: Mat 18:15-17; Job 42:8; Pro 25:9; Mar 9:50; Rom 12:17, Rom 12:18; Co1 6:7, Co1 6:8; Ti1 2:8; Jam 3:13-18, Jam 5:16; Pe1 3:7, Pe1 3:8
and then: Mat 23:23; Co1 11:28
John Gill
5:24 Leave there thy gift before the altar,.... This might easily be done, and the business soon dispatched, at some seasons; particularly, at their public feasts, as the passover, pentecost, and feast of tabernacles, when all the Israelites were together:
and go thy way; make what haste thou canst,
first be reconciled to thy brother: use all means to reconcile him; acknowledge the offence; ask his pardon; assure him that thou wishest well to him, and not ill;
and then come and offer thy gift, by putting it on the altar, before which it was left. This shows, that acts of love and friendship are preferable to sacrifices; and that sacrifices offered up in wrath, and whilst unreconciled to others, are unacceptable to God, and of no avail: and so much the Jews themselves seem to acknowledge; when they say (e):
"that transgressions, which are between a man and God, the day of atonement expiates; the transgressions which are between a man and his neighbour, the day of atonement does not expiate, , "until he hath reconciled his neighbour."''
Which is enlarged upon, and explained by Maimonides (f), after this manner:
"the day of atonement does not expiate any transgressions, but those that are between a man and God, as when one eats anything that is forbidden, and lies with anything that is forbidden, or the like; but transgressions which are between a man and his neighbour, as he that hurts his neighbour, or curses his neighbour, or steals from him, and the like, are never forgiven, until he has given his neighbour what he owed him, and has "reconciled" him; yea, though he has returned to him the money he owed him, he ought to "reconcile" him, and desire him to forgive him; yea, even though "he has only provoked him by words", (which is the very case in the text before us,) , "he ought to reconcile him", and to meet him until he forgives him: if his neighbour will not forgive, he must bring with him three of his friends, and meet him, and entreat him; and if he will not be reconciled by them, he must bring them a second, and a third time.''
So that he was to use all means to obtain a reconciliation.
(e) Misn. Yoma, c. 8. sect. 9. (f) Hilchot Teshuba, c. 2. sect. 9. Vid. T. Bab. Yoma, fol. 87. 1.
John Wesley
5:24 Leaving thy gift, go - For neither thy gift nor thy prayer will atone for thy want of love: but this will make them both an abomination before God.
Robert Jamieson, A. R. Fausset and David Brown
5:24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother--The meaning evidently is--not, "dismiss from thine own breast all ill feeling, "but" get thy brother to dismiss from his mind all grudge against thee."
and then come and offer thy gift--"The picture," says THOLUCK," is drawn from life. It transports us to the moment when the Israelite, having brought his sacrifice to the court of the Israelites, awaited the instant when the priest would approach to receive it at his hands. He waits with his gift at the rails which separate the place where he stands from the court of the priests, into which his offering will presently be taken, there to be slain by the priest, and by him presented upon the altar of sacrifice." It is at this solemn moment, when about to cast himself upon divine mercy, and seek in his offering a seal of divine forgiveness, that the offerer is supposed, all at once, to remember that some brother has a just cause of complaint against him through breach of this commandment in one or other of the ways just indicated. What then? Is he to say, As soon as I have offered this gift I will go straight to my brother, and make it up with him? Nay; but before another step is taken--even before the offering is presented--this reconciliation is to be sought, though the gift have to be left unoffered before the altar. The converse of the truth here taught is very strikingly expressed in Mk 11:25-26 : "And when ye stand praying (in the very act), forgive, if ye have aught (of just complaint) against any; that your Father also which is in heaven may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in heaven forgive you," &c. Hence the beautiful practice of the early Church, to see that all differences amongst brethren and sisters in Christ were made up, in the spirit of love, before going to the Holy Communion; and the Church of England has a rubrical direction to this effect in her Communion service. Certainly, if this be the highest act of worship on earth, such reconciliation though obligatory on all other occasions of worship--must be peculiarly so then.
5:255:25: Լե՛ր իրաւախո՛հ ընդ ոսոխի քում վաղագոյն, մինչդեռ իցես ընդ նմա ՚ի ճանապարհի. գուցէ՛ մատնիցէ զքեզ ոսոխն դատաւորի, եւ դատաւորն դահճի. եւ արկանիցիս ՚ի բա՛նտ[81]։ [81] Ոմանք. Լե՛ր իրաւախորհ... դատաւորին։
25 Եթէ մէկը քեզ հետ խնդիր ունի եւ քեզ դատի է կանչում, մինչ նրա հետ դեռ ճանապարհին ես, եղի՛ր իրաւախոհ կանխաւ. գուցէ նա քեզ դատաւորին յանձնի, եւ դատաւորը՝ դահճին, ու դու բանտ նետուես
25 Քու ոսոխիդ հետ շուտով միաբանէ, քանի որ անոր հետ ճամբուն մէջ ես։ Չըլլայ թէ քու ոսոխդ քեզ դատաւորին մատնէ եւ դատաւորը դահիճին եւ բանտը ձգուիս։
Լեր իրաւախոհ ընդ ոսոխի քում վաղագոյն, մինչդեռ իցես ընդ նմա ի ճանապարհի. գուցէ մատնիցէ զքեզ ոսոխն դատաւորի. եւ դատաւորն` դահճի, եւ արկանիցիս ի բանտ:

5:25: Լե՛ր իրաւախո՛հ ընդ ոսոխի քում վաղագոյն, մինչդեռ իցես ընդ նմա ՚ի ճանապարհի. գուցէ՛ մատնիցէ զքեզ ոսոխն դատաւորի, եւ դատաւորն դահճի. եւ արկանիցիս ՚ի բա՛նտ[81]։
[81] Ոմանք. Լե՛ր իրաւախորհ... դատաւորին։
25 Եթէ մէկը քեզ հետ խնդիր ունի եւ քեզ դատի է կանչում, մինչ նրա հետ դեռ ճանապարհին ես, եղի՛ր իրաւախոհ կանխաւ. գուցէ նա քեզ դատաւորին յանձնի, եւ դատաւորը՝ դահճին, ու դու բանտ նետուես
25 Քու ոսոխիդ հետ շուտով միաբանէ, քանի որ անոր հետ ճամբուն մէջ ես։ Չըլլայ թէ քու ոսոխդ քեզ դատաւորին մատնէ եւ դատաւորը դահիճին եւ բանտը ձգուիս։
zohrab-1805▾ eastern-1994▾ western am▾
5:2525: Мирись с соперником твоим скорее, пока ты еще на пути с ним, чтобы соперник не отдал тебя судье, а судья не отдал бы тебя слуге, и не ввергли бы тебя в темницу;
5:25  ἴσθι εὐνοῶν τῶ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετ᾽ αὐτοῦ ἐν τῇ ὁδῶ, μήποτέ σε παραδῶ ὁ ἀντίδικος τῶ κριτῇ, καὶ ὁ κριτὴς τῶ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ·
5:25. ἴσθι (Thou-should-be) εὐνοῶν (goodly-considering-unto) τῷ (unto-the-one) ἀντιδίκῳ (unto-ever-a-one-coursed) σου (of-thee) ταχὺ (to-quick) ἕως (unto-if-which) ὅτου (of-which-a-one) εἶ (thou-be) μετ' (with) αὐτοῦ (of-it) ἐν (in) τῇ (unto-the-one) ὁδῷ, (unto-a-way,"μή (lest) ποτέ (whither-also) σε (to-thee) παραδῷ (it-might-have-had-given-beside,"ὁ (the-one) ἀντίδικος (ever-a-one-coursed,"τῷ (unto-the-one) κριτῇ, (unto-a-separater,"καὶ (and) ὁ (the-one) κριτὴς (a-separater) τῷ (unto-the-one) ὑπηρέτῃ, (unto-an-under-rower,"καὶ (and) εἰς (into) φυλακὴν (to-a-guarding) βληθήσῃ: (thou-shall-be-casted)
5:25. esto consentiens adversario tuo cito dum es in via cum eo ne forte tradat te adversarius iudici et iudex tradat te ministro et in carcerem mittarisBe at agreement with thy adversary betimes, whilst thou art in the way with him: lest perhaps the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
25. Agree with thine adversary quickly, whiles thou art with him in the way; lest haply the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison:

25: Мирись с соперником твоим скорее, пока ты еще на пути с ним, чтобы соперник не отдал тебя судье, а судья не отдал бы тебя слуге, и не ввергли бы тебя в темницу;
5:25  ἴσθι εὐνοῶν τῶ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετ᾽ αὐτοῦ ἐν τῇ ὁδῶ, μήποτέ σε παραδῶ ὁ ἀντίδικος τῶ κριτῇ, καὶ ὁ κριτὴς τῶ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ·
5:25. esto consentiens adversario tuo cito dum es in via cum eo ne forte tradat te adversarius iudici et iudex tradat te ministro et in carcerem mittaris
Be at agreement with thy adversary betimes, whilst thou art in the way with him: lest perhaps the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
25 Повторяется мысль 24 стиха о скорейшем, немедленном примирении; но дело рассматривается с несколько иных сторон. Кто вынуждается идти к судье, тот пусть мирится с соперником своим скорее, на самой дороге, которая ведет в суд. «Соперник» (antidikoV) толковалось различно. Под «соперником», по словам Августина, можно здесь разуметь «или диавола, или человека, или плоть, или Бога, или заповедь Его. Но я, говорит Августин, не вижу, каким образом можно благоволить диаволу или примиряться с ним, ибо где благоволение, там и дружба; нельзя никому говорить, что следует заключать дружбу с диаволом; неудобно вступать с ним и в соглашение». «Поэтому», продолжает Августин, «остается только одно — понимать под соперником заповедь Божию, которая противится желающим грешить». Другие разумели под «соперником» диавола, и эта мысль была, можно сказать, общепринятой в древней церкви и у древних толкователей. Основанием для такого толкования служило 1 Пет V:8, где сказано: «противник (antidikoV) ваш диавол». Но все указанные толкования основываются на очевидном недоразумении, потому что antidikoV и по употреблению в Ветхом Завете, и у классиков просто означает человека, который желает судиться или судится с другим, по нашему «истец» и «ответчик» — оба эти лица называются antidikoV, хотя в 25 стихе слово это употреблено, очевидно, в смысле «истец». Неправильно разуметь здесь и «судей» (Златоуст), потому что каким образом с ними можно было бы мириться на дороге в суд? Практические советы, какие преподает здесь Златоуст, очень хороши: «до тех пор, пока ты не взошел в суд, ты полный господин над собою, но как скоро переступишь за его порог, ты уже подневольный другого, и сколько бы ни усиливался, не можешь уже располагать собою, как хочешь». Разночтения в этом стихе не имеют особенной важности.
Adam Clarke: Commentary on the Bible - 1831
5:25: Agree with thine adversary quickly - Adversary, αντιδικος, properly a plaintiff in law - a perfect law term. Our Lord enforces the exhortation given in the preceding verses, from the consideration of what was deemed prudent in ordinary law-suits. In such cases, men should make up matters with the utmost speed, as running through the whole course of a law-suit must not only be vexatious, but be attended with great expense; and in the end, though the loser may be ruined, yet the gainer has nothing. A good use of this very prudential advice of our Lord is this: Thou art a sinner; God hath a controversy with thee. There is but a step between thee and death. Now is the accepted time. Thou art invited to return to God by Christ Jesus. Come immediately at his call, and he will save thy soul. Delay not! Eternity is at hand; and if thou die in thy sins, where God is thou shalt never come.
Those who make the adversary, God; the judge, Christ; the officer, Death; and the prison, Hell, abuse the passage, and highly dishonor God.
Albert Barnes: Notes on the Bible - 1834
5:25: Agree with thine adversary quickly - This is still an illustration of the sixth commandment. To be in hostility, to go to law, to be litigious, is a violation always, on one side or the other, of the law requiring us to love our neighbor, and our Saviour regards it as a violation of the sixth commandment. While you are in the way with him, says he, that is, while you are going to the court, before the trial has taken place, it is your duty, if possible, to come to an agreement. It is wrong to carry the contention to a court of law. See Co1 6:6-7. The consequence of not being reconciled, he expresses in the language of courts. The adversary shall deliver to the judge, and he to the executioner, and he shall throw you into prison. He did not mean to say that this would be literally the way with God, but that His dealings with those that harbored these feelings, and would not be reconciled with their brethren, were represented by the punishment inflicted by human tribunals. That is, he would hold all such as violators of the sixth commandment, and would punish them accordingly.
There is no propriety in the use sometimes made of this verse, in representing God as the "adversary" of the sinner, and urging him to be reconciled to God while in the way to judgment. Nor does the phrase "thou shalt by no means come out thence until thou hast paid the uttermost farthing" refer to the eternity of future punishment. It is language taken from courts of justice, to illustrate the truth that God will punish people according to justice for not being reconciled to him. The punishment in the future world will be eternal indeed Mat 25:46, but this passage does not prove it.
Thine adversary - A man that is opposed to us in law. It here means a creditor; a man who has a just claim on us.
In the way with him - While you are going before the court. Before the trial comes on. It is remarkable that this very direction is found in the Roman law of the Twelve Tables, which expressly directed the plaintiff and defendant to make up the matter while they were in the way, or going to the praetor - in via, rem uti pacunt orato. - Blackstone's Commentary, iii. p. 299. Whether the Saviour had any reference to this cannot be determined. As the Roman laws pRev_ailed to some extent in Palestine, however, it is possible that there was such an allusion.
The officer - The executioner; or, as we should say, the sheriff.
The uttermost farthing - The last farthing. All that is due. The farthing was a small coin used in Judea, equal to two mites. It was not quite equal to half a farthing of British money.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:25: with: Gen 32:3-8, Gen 32:13-22, Gen 33:3-11; 1Sam. 25:17-35; Pro 6:1-5, Pro 25:8; Luk 12:58, Luk 12:59, Luk 14:31, Luk 14:32
whiles: Job 22:21; Psa 32:6; Isa 55:6, Isa 55:7; Luk 13:24, Luk 13:25; Co2 6:2; Heb 3:7, Heb 3:13; Heb 12:17
and the: Kg1 22:26, Kg1 22:27
Geneva 1599
5:25 (p) Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
(p) Remove all cause for enmity.
John Gill
5:25 Agree with thine adversary quickly,.... These words are not to be understood in an allegorical sense, as if "the adversary" was the justice of God, demanding payment of debts; "the way", this present life; "the judge", God himself; "the officer", the devil; "the prison", the pit of hell; and "the uttermost farthing", the least sin, which will never be remitted without satisfaction: but the design of them is to prevent lawsuits about debts, which may be in dispute; it being much better for debtor and creditor, especially the former, to compose such differences among themselves, than to litigate the matter in a court of judicature. By "the adversary" is meant not an enemy, one that bears hatred and ill will, but a brother that has ought against a man; a creditor, who demands and insists upon payment of what is owing to him; and for this purpose has taken methods towards bringing the debtor before a proper magistrate, in order to oblige him to payment: wherefore it is better for him to make up and agree the matter directly, as soon as possible,
whilst thou art in the way with him; that is, whilst the creditor and debtor are going together to some inferior magistrate, or lesser court, as the sanhedrim, which consisted of three persons only, before whom such causes might be tried: for , pecuniary causes, or causes relating to money matters, were tried "by the bench of three" (g): and the selfsame advice is given in the Talmud (h), as here, where it seems to be a common proverb; for it is said,
"there are men that say, or men usually say, , "whilst thou art in the way with thine adversary, be obedient".''
Lest at any time the adversary should deliver thee to the judge, a superior magistrate in a higher court; for if the creditor would, he could oblige the debtor to go with him to the supreme court of judicature, and try the cause there; for so say the Jewish (i); canons:
"if the creditor says we will go to the great sanhedrim, they compel the debtor, and he goes up with them, as it is said, "the borrower is servant to the lender",''
where it might go harder with the poor debtor; and therefore it was advisable to prevent it by an agreement, lest
the judge deliver thee to the officer, and thou be cast into prison,
"It was an affirmative command in the law, says Maimonides, to appoint "judges" and "officers" in every country and province, as it is said, Deut 16:18. "judges" they are the judges that are fixed in the sanhedrim, and such that engage in law suits come before them: "officers"; these are the masters of the rod and scourge, i.e. who beat and scourge delinquents; and these stand before the judges--and all they do, is by the order of the judges.''
Now it is one of these that is meant by "the officer"; in Munster's Hebrew Gospel, he is called who, when he had authority from the judge, could cast into prison, and that for debt; of which we have no account in the law of Moses.
(g) Misn. Sanhedrim, c. 1. sect. 1. (h) T. Bab. Sanhedrim, fol. 95. 2. (i) Maimof. Hilch. Sanhedrim, c. 6. sect. 7.
John Wesley
5:25 Agree with thine adversary - With any against whom thou hast thus offended: while thou art in the way - Instantly, on the spot; before you part. Lest the adversary deliver thee to the judge - Lest he commit his cause to God. Lk 12:58.
Robert Jamieson, A. R. Fausset and David Brown
5:25 Agree with thine adversary--thine opponent in a matter cognizable by law.
quickly, whiles thou art in the way with him--"to the magistrate," as in Lk 12:58.
lest at any time--here, rather, "lest at all," or simply "lest."
the adversary deliver thee to the judge, and the judge--having pronounced thee in the wrong.
deliver thee to the officer--the official whose business it is to see the sentence carried into effect.
5:265:26: Ամէն ասեմ քեզ. ո՛չ ելանիցես անտի, մինչեւ հատուցանիցես զյետին նաքարակիտն։
26 Ճշմարիտ եմ ասում քեզ, այնտեղից դուրս չես գայ, մինչեւ չվճարես վերջին դահեկանը:
26 Ճշմարիտ կ’ըսեմ քեզի, ‘Պիտի չելլես անկէ՝ մինչեւ որ վերջին նաքարակիտը չվճարես’»։
Ամէն ասեմ քեզ, ոչ ելանիցես անտի մինչեւ հատուցանիցես զյետին նաքարակիտն:

5:26: Ամէն ասեմ քեզ. ո՛չ ելանիցես անտի, մինչեւ հատուցանիցես զյետին նաքարակիտն։
26 Ճշմարիտ եմ ասում քեզ, այնտեղից դուրս չես գայ, մինչեւ չվճարես վերջին դահեկանը:
26 Ճշմարիտ կ’ըսեմ քեզի, ‘Պիտի չելլես անկէ՝ մինչեւ որ վերջին նաքարակիտը չվճարես’»։
zohrab-1805▾ eastern-1994▾ western am▾
5:2626: истинно говорю тебе: ты не выйдешь оттуда, пока не отдашь до последнего кодранта.
5:26  ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως ἂν ἀποδῶς τὸν ἔσχατον κοδράντην.
5:26. ἀμὴν (amen) λέγω (I-forth) σοι, (unto-thee,"οὐ (not) μὴ (lest) ἐξέλθῃς (thou-might-have-had-came-out) ἐκεῖθεν (thither-from) ἕως (unto-if-which) ἂν (ever) ἀποδῷς (thou-might-have-had-given-off) τὸν (to-the-one) ἔσχατον (to-most-bordered) κοδράντην. (to-a-kodrantes)
5:26. amen dico tibi non exies inde donec reddas novissimum quadrantemAmen I say to thee, thou shalt not go out from thence till thou repay the last farthing.
26. Verily I say unto thee, Thou shalt by no means come out thence, till thou have paid the last farthing.
Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing:

26: истинно говорю тебе: ты не выйдешь оттуда, пока не отдашь до последнего кодранта.
5:26  ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως ἂν ἀποδῶς τὸν ἔσχατον κοδράντην.
5:26. amen dico tibi non exies inde donec reddas novissimum quadrantem
Amen I say to thee, thou shalt not go out from thence till thou repay the last farthing.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26 Смысл речи тот, что если человек не примиряется с своим соперником и доводит дело до суда, то должен подвергнуться судебной каре и выплатить весь долг. Отсюда видно, как бывает необходимо заблаговременное примирение. Кодрант была мелкая римская монета, которая упоминается в Новом Завете только два раза (еще Мк XII:42), латинск. Quadrans = 1/4 часть аса или ассария = двум лептам = почти немецк. пфеннингу и нашей полушке. Это была самая маленькая медная монета времен римской империи.
Adam Clarke: Commentary on the Bible - 1831
5:26: The uttermost farthing - Κοδραντην. The rabbins have this Greek word corrupted into קרדיונטסס kordiontes, and קונטריק, kontrik, and say, that two פרוטות prutoth make a kontarik, which is exactly the same with those words in Mar 12:42, λεπτα δυο, ο εστι κοδραντης, two mites, which are one farthing. Hence it appears that the λεπτον lepton was the same as the prutah. The weight of the prutah was half a barley-corn, and it was the smallest coin among the Jews, as the kodrantes, or farthing, was the smallest coin among the Romans. If the matter issue in law, strict justice will be done, and your creditor be allowed the fullness of his just claim; but if; while you are on the way, going to the magistrate, you come to a friendly agreement with him, he will relax in his claims, take a part for the whole, and the composition be, in the end, both to his and your profit.
This text has been considered a proper foundation on which to build not only the doctrine of a purgatory, but also that of universal restoration. But the most unwarrantable violence must be used before it can be pressed into the service of either of the above antiscriptural doctrines. At the most, the text can only be considered as a metaphorical representation of the procedure of the great Judge; and let it ever be remembered, that by the general consent of all (except the basely interested) no metaphor is ever to be produced in proof of any doctrine. In the things that concern our eternal salvation, we need the most pointed and express evidence on which to establish the faith of our souls.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:26: Thou: Mat 18:34, Mat 25:41, Mat 25:46; Luk 12:59, Luk 16:26; Th2 1:9; Jam 2:13
Geneva 1599
5:26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast (q) paid the uttermost farthing.
(q) You will be dealt with in this manner, to the utmost extremity.
John Gill
5:26 Verily, I say unto thee,.... This may be depended upon, you may assure yourself of it, that
thou shalt by no means come out thence, from prison,
till thou hast paid the uttermost farthing, or "last farthing"; or as the Ethiopic version reads it, "till thou hast exactly paid all"; which seems to express the inexorableness of the creditor, and the impossibility of the debtor's release.
John Wesley
5:26 Till thou hast paid the last farthing - That is, for ever, since thou canst never do this. What has been hitherto said refers to meekness: what follows, to purity of heart.
Robert Jamieson, A. R. Fausset and David Brown
5:26 Verily I say unto thee, Thou shalt by no means come out thence, fill thou hast paid the uttermost farthing--a fractional Roman coin, to which our "farthing" answers sufficiently well. That our Lord meant here merely to give a piece of prudential advice to his hearers, to keep out of the hands of the law and its officials by settling all disputes with one another privately, is not for a moment to be supposed, though there are critics of a school low enough to suggest this. The concluding words--"Verily I say unto thee, Thou shalt by no means come out," &c.--manifestly show that though the language is drawn from human disputes and legal procedure, He is dealing with a higher than any human quarrel, a higher than any human tribunal, a higher than any human and temporal sentence. In this view of the words--in which nearly all critics worthy of the name agree--the spirit of them may be thus expressed: "In expounding the sixth commandment, I have spoken of offenses between man and man; reminding you that the offender has another party to deal with besides him whom he has wronged on earth, and assuring you that all worship offered to the Searcher of hearts by one who knows that a brother has just cause of complaint against him, and yet takes no steps to remove it, is vain: But I cannot pass from this subject without reminding you of One whose cause of complaint against you is far more deadly than any that man can have against man: and since with that Adversary you are already on the way to judgment, it will be your wisdom to make up the quarrel without delay, lest sentence of condemnation be pronounced upon you, and then will execution straightway follow, from the effects of which you shall never escape as long as any remnant of the offense remains unexpiated." It will be observed that as the principle on which we are to "agree" with this "Adversary" is not here specified, and the precise nature of the retribution that is to light upon the despisers of this warning is not to be gathered from the mere use of the word "prison"; so, the remedilessness of the punishment is not in so many words expressed, and still less is its actual cessation taught. The language on all these points is designedly general; but it may safely be said that the unending duration of future punishment--elsewhere so clearly and awfully expressed by our Lord Himself, as in Mt 5:29-30, and Mk 9:43, Mk 9:48 --is the only doctrine with which His language here quite naturally and fully accords. (Compare Mt 18:30, Mt 18:34).
The Same Subject Illustrated from the Seventh Commandment (Mt 5:27-32).
5:275:27: Լուարուք զի ասացաւ. Մի՛ շնար։
27 Լսել էք, թէ ինչ ասուեց. «Մի՛ շնանար»
27 «Լսեր էք որ ըսուեցաւ*, ‘Շնութիւն մի՛ ըներ’,
Լուարուք զի ասացաւ. Մի՛ շնար:

5:27: Լուարուք զի ասացաւ. Մի՛ շնար։
27 Լսել էք, թէ ինչ ասուեց. «Մի՛ շնանար»
27 «Լսեր էք որ ըսուեցաւ*, ‘Շնութիւն մի՛ ըներ’,
zohrab-1805▾ eastern-1994▾ western am▾
5:2727: Вы слышали, что сказано древним: не прелюбодействуй.
5:27  ἠκούσατε ὅτι ἐρρέθη, οὐ μοιχεύσεις.
5:27. Ἠκούσατε (Ye-heard) ὅτι (to-which-a-one) ἐρρέθη (it-was-uttered-unto," Οὐ ( Not ) μοιχεύσεις . ( thou-shall-adulter-of )
5:27. audistis quia dictum est antiquis non moechaberisYou have heard that it was said to them of old: Thou shalt not commit adultery.
27. Ye have heard that it was said, Thou shalt not commit adultery:
Ye have heard that it was said by them of old time, Thou shalt not commit adultery:

27: Вы слышали, что сказано древним: не прелюбодействуй.
5:27  ἠκούσατε ὅτι ἐρρέθη, οὐ μοιχεύσεις.
5:27. audistis quia dictum est antiquis non moechaberis
You have heard that it was said to them of old: Thou shalt not commit adultery.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27 Та же речь, как и в начале 21 ст., но (по лучшим чтениям) без прибавления «древним». В recepta, многие курсивные, Вульг. и другие слово «древним» и проникло из ст. 21. В Ветхом Завете заповедь, в тех же словах, как у Мф, изложена в еврейском и LXX, Исх XX:14. Во Втор V:17 она повторяется с добавлением в евр. союза «и», который у LXX и Матфея пропущен. Евр наах означает все виды и роды любодеяния.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
27-32: We have here an exposition of the seventh commandment, given us by the same hand that made the law, and therefore was fittest to be the interpreter of it: it is the law against uncleanness, which fitly follows upon the former; that laid a restraint upon sinful passions, this upon sinful appetites, both which ought always to be under the government of reason and conscience, and if indulged, are equally pernicious.

I. The command is here laid down (v. 27), Thou shalt not commit adultery; which includes a prohibition of all other acts of uncleanness, and the desire of them: but the Pharisees, in their expositions of this command, made it to extend no further than the act of adultery, suggesting, that if the iniquity was only regarded in the heart, and went no further, God could not hear it, would not regard it (Ps. lxvi. 18), and therefore they thought it enough to be able to say that they were no adulterers, Luke xviii. 11.

II. It is here explained in the strictness of it, in three things, which would seem new and strange to those who had been always governed by the tradition of the elders, and took all for oracular that they taught.

1. We are here taught, that there is such a thing as heart-adultery, adulterous thoughts and dispositions, which never proceed to the act of adultery or fornication; and perhaps the defilement which these give to the soul, that is here so clearly asserted, was not only included in the seventh commandment, but was signified and intended in many of those ceremonial pollutions under the law, for which they were to wash their clothes, and bathe their flesh in water. Whosoever looketh on a woman (not only another man's wife, as some would have it, but any woman), to lust after her, has committed adultery with her in his heart, v. 28. This command forbids not only the acts of fornication and adultery, but, (1.) All appetites to them, all lusting after the forbidden object; this is the beginning of the sin, lust conceiving (James i. 15); it is a bad step towards the sin; and where the lust is dwelt upon and approved, and the wanton desire is rolled under the tongue as a sweet morsel, it is the commission of sin, as far as the heart can do it; there wants nothing but convenient opportunity for the sin itself. Adultera mens est--The mind is debauched. Ovid. Lust is conscience baffled or biassed: biassed, if it say nothing against the sin; baffled, if it prevail not in what is says. (2.) All approaches toward them; feeding the eye with the sight of the forbidden fruit; not only looking for that end, that I may lust; but looking till I do lust, or looking to gratify the lust, where further satisfaction cannot be obtained. The eye is both the inlet and outlet of a great deal of wickedness of this kind, witness Joseph's mistress (Gen. xxxix. 7), Samson (Judg. xvi. 1), David, 2 Sam. xi. 2. We read the eyes full of adultery, that cannot cease from sin, 2 Pet. ii. 14. What need have we, therefore, with holy Job, to make a covenant with our eyes, to make this bargain with them that they should have the pleasure of beholding the light of the sun and the works of God, provided they would never fasten or dwell upon any thing that might occasion impure imaginations or desires; and under this penalty, that if they did, they must smart for it in penitential tears! Job xxxi. 1. What have we the covering of the eyes for, but to restrain corrupt glances, and to keep out of their defiling impressions? This forbids also the using of any other of our senses to stir up lust. If ensnaring looks are forbidden fruit, much more unclean discourses, and wanton dalliances, the fuel and bellows of this hellish fire. These precepts are hedges about the law of heart-purity, v. 8. And if looking be lust, they who dress and deck, and expose themselves, with design to be looked at and lusted after (like Jezebel, that painted her face and tired her head, and looked out at the window) are no less guilty. Men sin, but devils tempt to sin.

2. That such looks and such dalliances are so very dangerous and destructive to the soul, that it is better to lose the eye and the hand that thus offend then to give way to the sin, and perish eternally in it. This lesson is here taught us, v. 29, 30. Corrupt nature would soon object against the prohibition of heart-adultery, that it is impossible to governed by it; "It is a hard saying, who can bear it? Flesh and blood cannot but look with pleasure upon a beautiful woman; and it is impossible to forbear lusting after and dallying with such an object." Such pretences as these will scarcely be overcome by reason, and therefore must be argued against with the terrors of the Lord, and so they are here argued against.

(1.) It is a severe operation that is here prescribed for the preventing of these fleshly lusts. If thy right eye offend thee, or cause thee to offend, by wanton glances, or wanton gazings, upon forbidden objects; if thy right hand off end thee, or cause thee to offend, by wanton dalliances; and if it were indeed impossible, as is pretended, to govern the eye and the hand, and they have been so accustomed to these wicked practices, that they will not be withheld from them; if there be no other way to restrain them (which, blessed be God, through his grace, there is), it were better for us to pluck out the eye, and cut off the hand, though the right eye, and right hand, the more honourable and useful, than to indulge them in sin to the ruin of the soul. And if this must be submitted to, at the thought of which nature startles, much more must we resolve to keep under the body, and to bring it into subjection; to live a life of mortification and self-denial; to keep a constant watch over our own hearts, and to suppress the first rising of lust and corruption there; to avoid the occasions of sin, to resist the beginnings of it, and to decline the company of those who will be a snare to us, though ever so pleasing; to keep out of harm's way, and abridge ourselves in the use of lawful things, when we find them temptations to us; and to seek unto God for his grace, and depend upon that grace daily, and so to walk in the Spirit, as that we may not fulfil the lusts of the flesh; and this will be as effectual as cutting off a right hand or pulling out a right eye; and perhaps as much against the grain to flesh and blood; it is the destruction of the old man.

(2.) It is a startling argument that is made use of to enforce this prescription (v. 29), and it is repeated in the same words (v. 30), because we are loth to hear such rough things; Isa. xxx. 10. It is profitable for thee that one of thy members should perish, though it be an eye or a hand, which can be worse spared, and not that thy whole body should be cast into hell. Note, [1.] It is not unbecoming a minister of the gospel to preach of hell and damnation; nay, he must do it, for Christ himself did it; and we are unfaithful to our trust, if we give not warning of the wrath to come. [2.] There are some sins from which we need to be saved with fear, particularly fleshly lusts, which are such natural brute beasts as cannot be checked, but by being frightened; cannot be kept from a forbidden tree, but by cherubim, with a flaming sword. [3.] When we are tempted to think it hard to deny ourselves, and to crucify fleshly lusts, we ought to consider how much harder it will be to lie for ever in the lake that burns with fire and brimstone; those do not know or do not believe what hell is, that will rather venture their eternal ruin in those flames, than deny themselves the gratification of a base and brutish lust. [4.] In hell there will be torments for the body; the whole body will be cast into hell, and there will be torment in every part of it; so that if we have a care of our own bodies, we shall possess them in sanctification and honour, and not in the lusts of uncleanness. [5.] Even those duties that are most unpleasant to flesh and blood, are profitable for us; and our Master requires nothing from us but what he knows to be for our advantage.

3. That men's divorcing of their wives upon dislike, or for any other cause except adultery, however tolerated and practised among the Jews, was a violation of the seventh commandment, as it opened a door to adultery, v. 31, 32. Here observe,

(1.) How the matter now stood with reference to divorce. It hath been said (he does not say as before, It hath been said by them of old time, because this was not a precept, as those were, though the Pharisees were willing so to understand it, ch. xix. 7, but only a permission), "Whosoever shall put away his wife, let him give her a bill of divorce; let him not think to do it by word of mouth, when he is in a passion; but let him do it deliberately, by a legal instrument in writing, attested by witnesses; if he will dissolve the matrimonial bond, let him do it solemnly." Thus the law had prevented rash and hasty divorces; and perhaps at first, when writing was not so common among the Jews, that made divorces rare things; but in process of time it became very common, and this direction of how to do it, when there was just cause for it, was construed into a permission of it for any cause, ch. xix. 3.

(2.) How this matter was rectified and amended by our Saviour. He reduced the ordinance of marriage to its primitive institution: They two shall be one flesh, not to be easily separated, and therefore divorce is not to be allowed, except in case of adultery, which breaks the marriage covenant; but he that puts away his wife upon any other pretence, causeth her to commit adultery, and him also that shall marry her when she is thus divorced. Note, Those who lead others into temptation to sin, or leave them in it, or expose them to it, make themselves guilty of their sin, and will be accountable for it. This is one way of being partaker with adulterers Ps. l. 18.
Adam Clarke: Commentary on the Bible - 1831
5:27: Ye have heard that it was said by them of old - By the ancients, τοις αρχαιοις, is omitted by nearly a hundred MSS., and some of them of the very greatest antiquity and authority; also by the Coptic, Ethiopic, Armenian, Gothic, and Sclavonian versions; by four copies of the old Itala; and by Origen, Cyril, Theophylact, Euthymius, and Hilary. On this authority Wetstein and Griesbach have left it out of the text.
Albert Barnes: Notes on the Bible - 1834
5:27: Ye have heard that it was said by them of old time, Thou shalt not commit adultery - See the notes at Mat 5:21. Our Saviour in these verses explains the seventh commandment. It is probable that the Pharisees had explained this commandment, as they had the sixth, as extending only to the external act; and that they regarded evil thoughts and a wanton imagination as of little consequence, or as not forbidden by the law. Our Saviour assures them that the commandment did not regard the external act merely, but the secrets of the heart, and the movements of the eye. He declares that they who indulge a wanton desire, that they who look on a woman to increase their lust, have already, in the sight of God, violated the commandment, and committed adultery in the heart. Such was the guilt of David, whose deep and awful crime fully shows the danger of indulging in evil desires, and in the rovings of a wanton eye. See 2 Sam. 11; Ps. 51. See also Pe2 2:14. So exceeding strict and broad is the law of God! And so heinous in his sight axe thoughts and feelings which may be foRev_er concealed from the world!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:27: Thou: Exo 20:14; Lev 20:10; Deu 5:18, Deu 22:22-24; Pro 6:32
Geneva 1599
5:27 (7) Ye have heard that it was said by them of old time, Thou shalt not commit adultery:
(7) He is taken for an adulterer before God, whoever he is, that covets a woman: and therefore we must keep our eyes chaste, and all the members we have, yea and we must avoid all opportunities that might move us to evil, no matter what it costs us.
John Gill
5:27 Ye have heard that it was said,.... These forms of speech, as well as what follows,
by them of old time, have been explained, in ver. 21. The law here mentioned,
thou shalt not commit adultery, is recorded in Ex 20:14 and the meaning of our Lord is, not that the then present Jews had heard that such a law had been delivered "to the ancients", their fathers, at Mount Sinai; for that they could read in their Bibles: but they had received it by tradition, that the sense of it, which had been given to their ancestors, by the ancient doctors of the church, was, that this law is to be taken strictly, as it lies, and only regards the sin of uncleanness in married persons; or, what was strictly adultery, and that actual; so that it had no respect to fornication, or unchaste thoughts, words, or actions, but that single act only.
John Wesley
5:27 Thou shalt not commit adultery - And this, as well as the sixth commandment, the scribes and Pharisees interpreted barely of the outward act. Ex 20:14.
Robert Jamieson, A. R. Fausset and David Brown
5:27 Ye have heard that it was said--The words "by," or "to them of old time," in this verse are insufficiently supported, and probably were not in the original text.
Thou shall not commit adultery--Interpreting this seventh, as they did the sixth commandment, the traditional perverters of the law restricted the breach of it to acts of criminal intercourse between, or with, married persons exclusively. Our Lord now dissipates such delusions.
5:285:28: Բայց ես՝ ասե՛մ ձեզ. թէ ամենայն որ հայի ՚ի կի՛ն մարդ առ ՚ի ցանկանալոյ նմա, անդէ՛ն շնացաւ ընդ նմա ՚ի սրտի իւրում։
28 իսկ ես ձեզ ասում եմ. ամէն մարդ, որ կնոջ նայում է նրան ցանկանալու համար, արդէն շնացաւ նրա հետ իր սրտում
28 Բայց ես ձեզի կ’ըսեմ. ‘Ով որ կին մարդու կը նայի անոր ցանկալու համար, ալ անիկա իր սրտին մէջ շնութիւն ըրաւ անոր հետ’։
Բայց ես ասեմ ձեզ թէ` Ամենայն որ հայի ի կին մարդ առ ի ցանկանալոյ նմա` անդէն շնացաւ ընդ նմա ի սրտի իւրում:

5:28: Բայց ես՝ ասե՛մ ձեզ. թէ ամենայն որ հայի ՚ի կի՛ն մարդ առ ՚ի ցանկանալոյ նմա, անդէ՛ն շնացաւ ընդ նմա ՚ի սրտի իւրում։
28 իսկ ես ձեզ ասում եմ. ամէն մարդ, որ կնոջ նայում է նրան ցանկանալու համար, արդէն շնացաւ նրա հետ իր սրտում
28 Բայց ես ձեզի կ’ըսեմ. ‘Ով որ կին մարդու կը նայի անոր ցանկալու համար, ալ անիկա իր սրտին մէջ շնութիւն ըրաւ անոր հետ’։
zohrab-1805▾ eastern-1994▾ western am▾
5:2828: А Я говорю вам, что всякий, кто смотрит на женщину с вожделением, уже прелюбодействовал с нею в сердце своем.
5:28  ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ.
5:28. Ἐγὼ (I) δὲ (moreover) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) πᾶς (all) ὁ (the-one) βλέπων (viewing) γυναῖκα (to-a-woman) πρὸς (toward) τὸ (to-the-one) ἐπιθυμῆσαι (to-have-passioned-upon-unto) [αὐτὴν] "[to-it],"ἤδη (which-then) ἐμοίχευσεν (it-adultered-of) αὐτὴν (to-it) ἐν (in) τῇ (unto-the-one) καρδίᾳ (unto-a-heart) αὐτοῦ. (of-it)
5:28. ego autem dico vobis quoniam omnis qui viderit mulierem ad concupiscendum eam iam moechatus est eam in corde suoBut I say to you, that whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart.
28. but I say unto you, that every one that looketh on a woman to lust after her hath committed adultery with her already in his heart.
But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart:

28: А Я говорю вам, что всякий, кто смотрит на женщину с вожделением, уже прелюбодействовал с нею в сердце своем.
5:28  ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ.
5:28. ego autem dico vobis quoniam omnis qui viderit mulierem ad concupiscendum eam iam moechatus est eam in corde suo
But I say to you, that whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28 Греки различали moiceia и porneia; первое, по Феофилакту и др., относится к прелюбодеянию с замужней женщиной; второе — с разведенной (букв. с «отпущенницей» — eiV apolelumenhn). Законные супружеские отношения исключаются из речи Спасителя, и упрочение семейных отношений — главная Его цель. Слово «женщина» — в общем смысле, всякая женщина. Взгляд на женщину с намерением удовлетворить похоти есть сам по себе прелюбодеяние в сердце. По ветхозаветному закону грехом был самый факт прелюбодеяния; по учению Спасителя грех бывает тогда, когда прелюбодеяние совершается в сердце. Слушатели Христа могли понять Его речь в том смысле, что Он заповедовал строгое воздержание от блуда, даже — в мыслях. Спаситель говорит о грехе мужчины; но совершенно понятно, что то же самое относится и к женщине. Грехи их прелюбодейственные могут быть прощены. Тем не мене это — грехи и отступление от нормы, и люди должны воздерживаться от них. Лютер замечает: «если мы и не можем помешать птице летать над нашей головой, то можем помешать ей свить гнездо в наших волосах». Выражение «с нею» (authn), может быть, неподлинно.
Adam Clarke: Commentary on the Bible - 1831
5:28: Whosoever looketh on a woman to lust after her - Επιθυμησαι αυτην, earnestly to covet her. The verb, επιθυμεω, is undoubtedly used here by our Lord, in the sense of coveting through the influence of impure desire. The word is used in precisely the same sense, on the same subject, by Herodotus, book the first, near the end. I will give the passage, but I dare not translate it. To the learned reader it will justify my translation, and the unlearned must take my word. Της ΕΠΙΘΥΜΗΣΕΙ γυναικος Μασσαγετης ανηρ, μισγεται αδεως, Raphelius, on this verse, says, επιθυμειν hoc loco, est turpi cupiditate mulieris potiundae flagrare. In all these eases, our blessed Lord points out the spirituality of the law; which was a matter to which the Jews paid very little attention. Indeed it is the property of a Pharisee to abstain only from the outward crime. Men are very often less inquisitive to know how far the will of God extends, that they may please him in performing it, than they are to know how far they may satisfy their lusts without destroying their bodies and souls, utterly, by an open violation of his law.
Hath committed adultery with her already in his heart - It is the earnest wish or desire of the soul, which, in a variety of cases, constitutes the good or evil of an act. If a man earnestly wish to commit an evil, but cannot, because God puts time, place, and opportunity out of his power, he is fully chargeable with the iniquity of the act, by that God who searches and judges the heart. So, if a man earnestly wish to do some kindness, which it is out of his power to perform, the act is considered as his; because God, in this case, as in that above, takes the will for the deed. If voluntary and deliberate looks and desires make adulterers and adulteresses, how many persons are there whose whole life is one continued crime! whose eyes being full of adultery, they cannot cease from sin, Pe2 2:14. Many would abhor to commit one external act before the eyes of men, in a temple of stone; and yet they are not afraid to commit a multitude of such acts in the temple of their hearts, and in the sight of God!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:28: I say: Mat 5:22, Mat 5:39, Mat 7:28, Mat 7:29
That: Gen 34:2, Gen 39:7-23; Exo 20:17; Sa2 11:2; Job 31:1, Job 31:9; Pro 6:25; Jam 1:14, Jam 1:15; Pe2 2:14; Jo1 2:16
hath: Psa 119:96; Rom 7:7, Rom 7:8, Rom 7:14
John Gill
5:28 But I say unto you, that whosoever looketh on a woman,.... Many and severe are the prohibitions of the Jews, concerning looking upon a woman, which they aggravate as a very great sin: they say (k), it is not lawful to look upon a beautiful woman, though unmarried; nor upon another man's wife, though deformed; nor upon a woman's coloured garments: they forbid (l) looking on a woman's little finger, and say (m), that he that tells money to a woman, out of his hand into her's, that he may look upon her, though he is possessed of the law and good works, even as Moses, he shall not escape the damnation of hell: they affirm (n), that he that looks upon a woman's heel, his children shall not be virtuous; and that a man may not go after a woman in the way, no, not after his wife: should he meet her on a bridge, he must take her to the side of him; and whoever goes through a river after a woman, shall have no part in the world to (o) come: nay, they forbid (p) a man looking on the beauty of his own wife. Now these things were said by them, chiefly to cover themselves, and because they would be thought to be very chaste; when they were, as Christ calls them, an "adulterous generation" in a literal sense: they usually did what our Lord observes, "strain at a gnat, and swallow a camel". We read in the Talmud (q), of , a "foolish saint" and it is asked, who is he? and it is answered, one that sees a woman drowning in a river, and says it is not lawful for me , "to look" upon her, and deliver her. It was not any looking upon a woman, that is forbid by Christ as criminal; but so to look, as "to lust after her"; for such an one
hath committed adultery with her already in his heart. But these men, who forbad external looking upon a woman, generally speaking, had no notion of heart sins; and which was the prevailing opinion of the Pharisees, in Christ's time.
"A good thought, they (r) allow, is reckoned as if done; as it is said, Mal 3:16. Upon which it is asked, what is the meaning of that, and "that thought" upon "his name?" Says R. Ase, if a man thinks to do a good work, and is hindered, and does it not, the Scripture reckons it to him, as if he did it; but an evil thought, the holy blessed God does not account of it as if done, as is said, Ps 66:18.''
Upon which words, a noted commentator (s) of their's has this remark:
"Though I regard iniquity in my heart to do it, even in thought, yea, against God himself, as if I had expressed it with my lips, he does not hear it; that is, , "he does not reckon it to me for sin"; because the holy blessed God does not account an evil thought for an action, to them that are in the faith of God, or of the true religion.''
For it seems, this is only true of the Israelites; it is just the reverse with the Gentiles, in whom God does not reckon of a good thought, as if it was done, but does of an evil one, as if it was in act (t). It must be owned, that this is not the sense of them all; for some of them have gone so far as to say (u), that
"the thoughts of sin are greater, or harder, than sin itself:''
by which they mean, that it is more difficult to subdue sinful lusts, than to refrain from the act of sin itself; and particularly, some of them say things which agree with, and come very near to what our Lord here says; as when they affirm (w), that
"everyone that looks upon a woman with intention, it is all one as if he lay with her.''
And that , "he that committeth adultery with his eyes, is called an adulterer" (x). Yea, they also observe (y), that a woman may commit adultery in her heart, as well as a man; but the Pharisees of Christ's time were of another mind.
(k) T. Bab. Avoda Zara, fol. 1, 2. (l) T. Bab. Beracot, fol. 24. 1. Sabbat. fol. 64. 2. (m) T. Bab. Beracot, fol. 61. 1. Eruvin, fol. 18. 2. (n) T. Bab. Nedarim, fol. 20. 1. T. Hieros. Challa, fol. 58. 3. Derech Eretz. c. 1. fol. 17. 3. (o) T. Bab. Beracot, fol. 61. 1. Eruvin, fol. 18. 2. (p) Zohar in Lev. fol. 34. 4. (q) T. Bab Sota, fol. 21. 2. (r) T. Bab. Kiddushin, fol. 40. 1. (s) R. David Kimchi, in Psal. lxvi. 18. (t) T. Hieros. Peah, fol. 16. 2. (u) T. Bab. Yoma, fol. 29. 1. (w) T. Hieros. Challa, fol. 58. 3. Massechet Calah, fol. 16. 4. Vid. Maimon. Issure Bia, c. 21. sect. 2. & Moses Kotsensis Mitzvot Tora precept. neg. 126. (x) Vajikra Rabba, sect. 23. fol. 265. 1. (y) Bemidbar Rabba, sect. 9. fol. 196. 1.
Robert Jamieson, A. R. Fausset and David Brown
5:28 But I say unto you, That whosoever looketh on a woman to lust after her--with the intent to do so, as the same expression is used in Mt 6:1; or, with the full consent of his will, to feed thereby his unholy desires.
hath committed adultery with her already in his heart--We are not to suppose, from the word here used--"adultery"--that our Lord means to restrict the breach of this commandment to married persons, or to criminal intercourse with such. The expressions, "whosoever looketh," and "looketh upon a woman," seem clearly to extend the range of this commandment to all forms of impurity, and the counsels which follow--as they most certainly were intended for all, whether married or unmarried--seem to confirm this. As in dealing with the sixth commandment our Lord first expounds it, and then in the four following verses applies His exposition (Mt 5:21-25), so here He first expounds the seventh commandment, and then in the four following verses applies His exposition (Mt 5:28-32).
5:295:29: Եթէ ակն քո աջ գայթագղեցուցանէ զքեզ, խլեա՛ զնա՝ եւ ընկեա՛ ՚ի քէն. զի լա՛ւ է քեզ եթէ մի յանդամոց քոց կորիցէ, եւ մի՛ ամենայն մարմինդ քո անկանիցի ՚ի գեհեն։
29 Եթէ քո աջ աչքը քեզ գայթակղեցնում է, հանի՛ր այն եւ դէ՛ն գցիր քեզնից. որովհետեւ քեզ համար լաւ է, որ քո անդամներից մէկը կորչի, եւ քո ամբողջ մարմինը չընկնի գեհեն
29 Արդ եթէ քու աջ աչքդ քեզ կը գայթակղեցնէ, հանէ զանիկա ու քեզմէ ձգէ. վասն զի աղէկ է քեզի որ անդամներէդ մէկը կորսուի, բայց քու բոլոր մարմինդ դժոխքը չձգուի։
Եթէ ակն քո աջ գայթակղեցուցանէ զքեզ, խլեա զնա եւ ընկեա ի քէն. զի լաւ է քեզ եթէ մի յանդամոց քոց կորիցէ, եւ մի՛ ամենայն մարմինդ քո անկանիցի ի գեհեն:

5:29: Եթէ ակն քո աջ գայթագղեցուցանէ զքեզ, խլեա՛ զնա՝ եւ ընկեա՛ ՚ի քէն. զի լա՛ւ է քեզ եթէ մի յանդամոց քոց կորիցէ, եւ մի՛ ամենայն մարմինդ քո անկանիցի ՚ի գեհեն։
29 Եթէ քո աջ աչքը քեզ գայթակղեցնում է, հանի՛ր այն եւ դէ՛ն գցիր քեզնից. որովհետեւ քեզ համար լաւ է, որ քո անդամներից մէկը կորչի, եւ քո ամբողջ մարմինը չընկնի գեհեն
29 Արդ եթէ քու աջ աչքդ քեզ կը գայթակղեցնէ, հանէ զանիկա ու քեզմէ ձգէ. վասն զի աղէկ է քեզի որ անդամներէդ մէկը կորսուի, բայց քու բոլոր մարմինդ դժոխքը չձգուի։
zohrab-1805▾ eastern-1994▾ western am▾
5:2929: Если же правый глаз твой соблазняет тебя, вырви его и брось от себя, ибо лучше для тебя, чтобы погиб один из членов твоих, а не все тело твое было ввержено в геенну.
5:29  εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ· συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν.
5:29. εἰ (If) δὲ (moreover) ὁ (the-one) ὀφθαλμός (an-eye) σου (of-thee) ὁ (the-one) δεξιὸς (right-belonged) σκανδαλίζει (it-cumbereth-to) σε, (to-thee,"ἔξελε (thou-should-have-had-sectioned-out) αὐτὸν (to-it) καὶ (and) βάλε (thou-should-have-had-casted) ἀπὸ (off) σοῦ, (of-THEE) συμφέρει (it-beareth-together) γάρ (therefore) σοι (unto-thee) ἵνα (so) ἀπόληται ( it-might-have-had-destructed-off ) ἓν (one) τῶν (of-the-ones) μελῶν (of-members) σου (of-thee) καὶ (and) μὴ (lest) ὅλον (whole) τὸ (the-one) σῶμά (a-body) σου (of-thee) βληθῇ (it-might-have-been-casted) εἰς (into) γέενναν: (to-a-geenna)
5:29. quod si oculus tuus dexter scandalizat te erue eum et proice abs te expedit enim tibi ut pereat unum membrorum tuorum quam totum corpus tuum mittatur in gehennamAnd if thy right eye scandalize thee, pluck it out and cast it from thee. For it is expedient for thee that one of thy members should perish, rather than thy whole body be cast into hell.
29. And if thy right eye causeth thee to stumble, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not thy whole body be cast into hell.
And if thy right eye offend thee, pluck it out, and cast [it] from thee: for it is profitable for thee that one of thy members should perish, and not [that] thy whole body should be cast into hell:

29: Если же правый глаз твой соблазняет тебя, вырви его и брось от себя, ибо лучше для тебя, чтобы погиб один из членов твоих, а не все тело твое было ввержено в геенну.
5:29  εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ· συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν.
5:29. quod si oculus tuus dexter scandalizat te erue eum et proice abs te expedit enim tibi ut pereat unum membrorum tuorum quam totum corpus tuum mittatur in gehennam
And if thy right eye scandalize thee, pluck it out and cast it from thee. For it is expedient for thee that one of thy members should perish, rather than thy whole body be cast into hell.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
29 Правый глаз: правый, а не левый, потому что он, как и правая рука, дороже для человека. В древности это выражено было Аристотелем так: fusei beltiwn to dexion tou aristerou (по природе правое лучше левого). Древние экзегеты как будто не осмеливались толковать слова Спасителя буквально. Августин говорит, что под глазом мы (обыкновенно) разумеем любимейшего друга… Но здесь следует понимать под глазом друга-советника, потому что глаз показывает путь. «Слыша о глазе и руке, говорит Феофилакт, не думай, что здесь говорится о членах, потому что тогда (Спаситель) не присовокупил бы слов правый и правая. Здесь говорится о мнимых друзьях, которые приносят нам вред». Такие толкования нельзя считать правильными. Спаситель потому и сказал «правый» и «правая» (ст. 30), что говорил о членах тела; к друзьям же эти выражения неприложимы. Кроме того, речь, очевидно, относится к moiceia, и о членах тела говорится как об орудиях страсти. — Лучшее объяснение слова «скандал» (соблазн) встречается у Тренча (Притчи, 2-е изд. 1888, с. 89): «skandalon (в его классической форме skandalhqron) есть та часть ловушки или силков, на которую кладется приманка и которая, как только дотронутся до нее, выскакивает и заставляет пружинку вдруг затянуть силок; затем вообще под этим словом разумеются силки. В Новом Завете оно прилагается к духовным предметам и заключает в себе все такое, что, спутывая ноги людей, заставляет падать их; вследствие этого оно близко подходит к слову proskomma и тесно связано по значению также с словами pagiV и qhra, с которыми оно и употребляется иногда рядом, как напр. в Рим II:9». Ср. Лев XIX:14, где под skandalon (LXX) разумеется предмет, о который спотыкается на своем пути слепой. — Новейшие толкователи понимают выражения Христа буквально, т. е. Он говорит, что если даже правый глаз или правая рука соблазняют тебя, то лучше вырвать глаз или отсечь руку и проч. Толкование это так же, по-видимому, неверно, как и первое, потому что все это отвлеченности. Ocloi могли понимать слова Христа не иначе, как выражения образные, где указывается на необходимость соблюдения большой строгости, когда дело идет о грехе прелюбодеяния.
Adam Clarke: Commentary on the Bible - 1831
5:29: Pluck it out - cut it off - We must shut our senses against dangerous objects, to avoid the occasions of sin, and deprive ourselves of all that is most dear and profitable to us, in order to save our souls, when we find that these dear and profitable things, however innocent in themselves, cause us to sin against God.
It is profitable for thee that one of thy members - Men often part with some members of the body, at the discretion of a surgeon, that they may preserve the trunk, and die a little later; and yet they will not deprive themselves of a look, a touch, a small pleasure, which endanger the eternal death of the soul. It is not enough to shut the eye, or stop the hand; the one must be plucked out, and the other cut off. Neither is this enough, we must cast them both from us. Not one moment's truce with an evil passion, or a sinful appetite. If you indulge them, they will gain strength, and you shall be ruined. The rabbins have a saying similar to this: "It is better for thee to be scorched with a little fire in this world, than to be burned with a devouring fire in the world to come."
Albert Barnes: Notes on the Bible - 1834
5:29: Thy right eye - The Hebrews, like others, were accustomed to represent the affections of the mind by the members or parts of the body, Rom 7:23; Rom 6:13. Thus, the bowels denoted compassion; the heart, affection or feeling; the reins, understanding, secret purpose. An evil eye denotes sometimes envy Mat 20:15, and sometimes an evil passion, or sin in general. Mar 7:21-22; "out of the heart proceedeth an evil eye." In this place, as in Pe2 2:14, the expression is used to denote strong adulterous passion, unlawful desire, or wicked inclination. The right eye and hand are mentioned, because they are of most use to us, and denote that, however strong the passion may be, or difficult to part with, yet that we should do it.
Offend thee - The noun from which the verb "offend," in the original, is derived, commonly means a stumbling-block, or a stone placed in the way, over which one might fall. It also means a net, or a certain part of a net against which, if a bird strikes, it springs the net, and is taken. It comes to signify, therefore, anything by which we fall, or are ensnared; and applied to morals, means anything by which we fall into sin, or by which we are ensnared. The English word "offend" means now, commonly, to displease; to make angry; to affront. This is by no means the sense of the word in Scripture. It means to cause to fall into sin. The eye does this when it wantonly looks upon a woman to lust after her.
Pluck it out ... - It cannot be supposed that Christ intended this to be taken literally. His design was to teach that the dearest objects, if they cause us to sin, are to be abandoned; that by all sacrifices and self-denials we must overcome the evil propensities of our nature, and resist our wanton imaginations. Some of the fathers, however, took this commandment literally. Our Saviour several times repeated this sentiment. See Mat 18:9; Mar 9:43-47. Compare also Col 3:5.
It is profitable for thee - It is better for thee. You will have gained by it.
One of thy members perish - It is better to deny yourself the gratification of an evil passion here, however much it may cost you, than to go down to hell foRev_er.
Thy whole body should be cast into hell - Thy body, with all its unsubdued and vicious propensities. This will constitute no small part of the misery of hell. The sinner will be sent there as he is, with every evil desire, every unsubdued propensity, every wicked and troublesome passion, and yet with no possibility of gratification. It constitutes our highest notions of misery when we think of a man filled with anger, pride, malice, avarice, envy and lust, and with no opportunity of gratifying them foRev_er. This is all that is necessary to make an eternal hell. On the word hell, see the notes at Mat 5:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:29: if: Mat 18:8, Mat 18:9; Mar 9:43-48
offend thee: or, do cause thee to offend
pluck: Mat 19:12; Rom 6:6, Rom 8:13; Co1 9:27; Gal 5:24; Col 3:5; Pe1 4:1-3
for: Mat 16:26; Pro 5:8-14; Mar 8:36; Luk 9:24, Luk 9:25
Geneva 1599
5:29 And if thy (r) right eye (s) offend thee, pluck it out, and cast [it] from thee: for it is profitable for thee that one of thy members should perish, and not [that] thy whole body should be cast into hell.
(r) He names the right eye and the right hand, because the parts of the right side of our bodies are the chiefest, and the most ready to commit any wickedness.
(s) Literally, do cause you to offend: for sins are stumbling blocks as it were, that is to say, rocks which we are cast upon.
John Gill
5:29 And if thy right eye offend thee,.... Or "cause thee to offend", to stumble, and fall into sin. Our Lord has no regard here to near and dear relations seeking to alienate us from God and Christ, and hinder us in the pursuit of divine things; whose solicitations are to be rejected with the utmost indignation, and they themselves to be parted with, and forsaken, rather than complied with; which is the sense some give of the words: for both in this, and the following verse, respect is had only to the law of adultery; and to such members of the body, which often are the means of leading persons on to the breach of it; particularly the eye and hand. The eye is often the instrument of ensnaring the heart this way: hence the Jews have a (z) saying,
"whoever looks upon women, at the end comes into the hands of transgression.''
Mention is only made of the right eye; not but that the left may be an occasion of sinning, as well as the right; but that being most dear and valuable, is instanced in, and ordered to be parted with:
pluck it out, and cast it from thee: which is not to be understood literally; for no man is obliged to mutilate any part of his body, to prevent sin, or on account of the commission of it; this is no where required, and if done, would be sinful, as in the case of Origen: but figuratively; and the sense is, that persons should make a covenant with their eyes, as Job did; and turn them away from beholding such objects, which may tend to excite impure thoughts and desires; deny themselves the gratification of the sense of seeing, or feeding the eyes with such sights, as are graceful to the flesh; and with indignation and contempt, reject, and avoid all opportunities and occasions of sinning; which the eye may be the instrument of, and lead unto:
for it is profitable for thee, that one of thy members should perish, and not that thy whole body should be cast into hell. This is still a continuation of the figure here used; and the meaning is, that it will turn to better account, to lose all the carnal pleasures of the eye, or all those pleasing sights, which are grateful to a carnal heart, than, by enjoying them, to expose the whole man, body and soul, to everlasting destruction, in the fire of hell.
(z) T. Bab. Nedarim, fol. 20. 1.
John Wesley
5:29 If a person as dear as a right eye, or as useful as a right hand, cause thee thus to offend, though but in heart. Perhaps here may be an instance of a kind of transposition which is frequently found in the sacred writings: so that Mt 5:29 may refer to Mt 5:27-28; and Mt 5:30 to Mt 5:21-22. As if he had said, Part with any thing, however dear to you, or otherwise useful, if you cannot avoid sin while you keep it. Even cut off your right hand, if you are of so passionate a temper, that you cannot otherwise be restrained from hurting your brother. Pull out your eyes, if you can no otherwise be restrained from lusting after women. Mt 18:8; Mk 9:43.
Robert Jamieson, A. R. Fausset and David Brown
5:29 And if thy right eye--the readier and the dearer of the two.
offend thee--be a "trap spring," or as in the New Testament, be "an occasion of stumbling" to thee.
pluck it out and cast it from thee--implying a certain indignant promptitude, heedless of whatever cost to feeling the act may involve. Of course, it is not the eye simply of which our Lord speaks--as if execution were to be done upon the bodily organ--though there have been fanatical ascetics who have both advocated and practiced this, showing a very low apprehension of spiritual things--but the offending eye, or the eye considered as the occasion of sin; and consequently, only the sinful exercise of the organ which is meant. For as one might put out his eyes without in the least quenching the lust to which they ministered, so, "if thine eye be single, thy whole body shall be full of light," and, when directed by a holy mind, becomes an "instrument of righteousness unto God." At the same time, just as by cutting off a hand, or plucking out an eye, the power of acting and of seeing would be destroyed, our Lord certainly means that we are to strike at the root of such unholy dispositions, as well as cut off the occasions which tend to stimulate them.
for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell--He who despises the warning to cast from him, with indignant promptitude, an offending member, will find his whole body "cast," with a retributive promptitude of indignation, "into hell." Sharp language, this, from the lips of Love incarnate!
5:305:30: Եւ եթէ ա՛ջ ձեռն քո գայթագղեցուցանէ զքեզ, հա՛տ զնա՝ եւ ընկեա՛ ՚ի քէն. զի լա՛ւ է քեզ եթէ մի յանդամոց քոց կորիցէ, եւ մի՛ ամենայն մարմինդ քո արկանիցի ՚ի գեհեն[82]։ [82] Յօրինակին պակասէր. Ամենայն մարմինդ քո։ Ոմանք. Անկանիցի ՚ի գեհեն։
30 Եւ եթէ քո աջ ձեռքը քեզ գայթակղեցնում է, կտրի՛ր այն եւ դէ՛ն գցիր քեզնից. որովհետեւ քեզ համար լաւ է, որ քո անդամներից մէկը կորչի, եւ քո ամբողջ մարմինը չընկնի գեհեն
30 Եթէ աջ ձեռքդ քեզ կը գայթակղեցնէ, կտրէ զանիկա ու քեզմէ ձգէ. վասն զի աղէկ է քեզի որ անդամներէդ մէկը կորսուի ու քու բոլոր մարմինդ դժոխքը չձգուի»։
Եւ եթէ աջ ձեռն քո գայթակղեցուցանէ զքեզ, հատ զնա եւ ընկեա ի քէն. զի լաւ է քեզ եթէ մի յանդամոց քոց կորիցէ, եւ մի՛ ամենայն մարմինդ քո արկանիցի ի գեհեն:

5:30: Եւ եթէ ա՛ջ ձեռն քո գայթագղեցուցանէ զքեզ, հա՛տ զնա՝ եւ ընկեա՛ ՚ի քէն. զի լա՛ւ է քեզ եթէ մի յանդամոց քոց կորիցէ, եւ մի՛ ամենայն մարմինդ քո արկանիցի ՚ի գեհեն[82]։
[82] Յօրինակին պակասէր. Ամենայն մարմինդ քո։ Ոմանք. Անկանիցի ՚ի գեհեն։
30 Եւ եթէ քո աջ ձեռքը քեզ գայթակղեցնում է, կտրի՛ր այն եւ դէ՛ն գցիր քեզնից. որովհետեւ քեզ համար լաւ է, որ քո անդամներից մէկը կորչի, եւ քո ամբողջ մարմինը չընկնի գեհեն
30 Եթէ աջ ձեռքդ քեզ կը գայթակղեցնէ, կտրէ զանիկա ու քեզմէ ձգէ. վասն զի աղէկ է քեզի որ անդամներէդ մէկը կորսուի ու քու բոլոր մարմինդ դժոխքը չձգուի»։
zohrab-1805▾ eastern-1994▾ western am▾
5:3030: И если правая твоя рука соблазняет тебя, отсеки ее и брось от себя, ибо лучше для тебя, чтобы погиб один из членов твоих, а не все тело твое было ввержено в геенну.
5:30  καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ· συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου εἰς γέενναν ἀπέλθῃ.
5:30. καὶ (And) εἰ (if) ἡ (the-one) δεξιά (right-belonged) σου (of-thee) χεὶρ (a-hand) σκανδαλίζει (it-cumbereth-to) σε, (to-thee,"ἔκκοψον (thou-should-have-felled-out) αὐτὴν (to-it) καὶ (and) βάλε (thou-should-have-had-casted) ἀπὸ (off) σοῦ, (of-THEE) συμφέρει (it-beareth-together) γάρ (therefore) σοι (unto-thee) ἵνα (so) ἀπόληται ( it-might-have-had-destructed-off ,"ἓν (one) τῶν (of-the-ones) μελῶν (of-members) σου (of-thee,"καὶ (and) μὴ (lest) ὅλον (whole) τὸ (the-one) σῶμά (a-body) σου (of-thee) εἰς (into) γέενναν (to-a-geenna) ἀπέλθῃ. (it-might-have-had-came-off)
5:30. et si dextera manus tua scandalizat te abscide eam et proice abs te expedit tibi ut pereat unum membrorum tuorum quam totum corpus tuum eat in gehennamAnd if thy right hand scandalize thee, cut it off, and cast it from thee: for it is expedient for thee that one of thy members should perish, rather than that thy whole body go into hell.
30. And if thy right hand causeth thee to stumble, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not thy whole body go into hell.
And if thy right hand offend thee, cut it off, and cast [it] from thee: for it is profitable for thee that one of thy members should perish, and not [that] thy whole body should be cast into hell:

30: И если правая твоя рука соблазняет тебя, отсеки ее и брось от себя, ибо лучше для тебя, чтобы погиб один из членов твоих, а не все тело твое было ввержено в геенну.
5:30  καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ· συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου εἰς γέενναν ἀπέλθῃ.
5:30. et si dextera manus tua scandalizat te abscide eam et proice abs te expedit tibi ut pereat unum membrorum tuorum quam totum corpus tuum eat in gehennam
And if thy right hand scandalize thee, cut it off, and cast it from thee: for it is expedient for thee that one of thy members should perish, rather than that thy whole body go into hell.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
30 По конструкции и смыслу этот стих ничем не отличается от предыдущего. Одна и та же истина рассматривается с разных сторон и таким образом больше запечатлевается в сознании слушателей.
Albert Barnes: Notes on the Bible - 1834
5:30: And if thy right hand offend thee - The right hand is selected for the same reason as the right eye, because it is one of the most important members of the human body. The idea is, that the dearest earthly objects are to be sacrificed rather than that we should commit sin; that the most rigid self-denial should be practiced, and that the most absolute self-government should be maintained at any sacrifice, rather than that we should suffer the mind to be polluted by unholy thoughts and impure desires.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:30: offend: Mat 11:6, Mat 13:21, Mat 16:23, Mat 18:6, Mat 18:7, Mat 26:31; Luk 17:2; Rom 9:33, Rom 14:20, Rom 14:21; Co1 8:13; Gal 5:11; Pe1 2:8
cast: Mat 22:13, Mat 25:20; Luk 12:5
John Gill
5:30 And if thy right hand offend thee,.... Or "cause thee to offend"; that is, is the means of ensnaring thine heart; and of drawing thee into either mental, or actual adultery; for, as before, all unchaste looks, so here, all unchaste touches, embraces, &c. are condemned. As adultery may be committed in the heart, and by the eye, so with the hand:
"says R. Eliezer (a) what is the meaning of that Scripture, "your hands are full of blood", Is 1:15? It is replied, , "these are they, that commit adultery with the hand". It is a tradition of the house of R. Ishmael, that the sense of that command, "thou shalt not commit adultery", is, there shall be none that commits adultery in thee, whether "with the hand", or "with the foot".''
Like orders are given as before,
cut it off, and cast it from thee; as a man would choose to do, or have it done for him, when such a part of the body is mortified, and endangers all the rest. The Jews enjoined cutting off of the hand, on several accounts; if in a morning, before a man had washed his hands, he put his hand to his eye, nose, mouth, ear, &c. it was to be "cut off" (b); particularly, the handling of the "membrum virile", was punishable with cutting off of the hand.
"Says R. (c) Tarphon, if the hand is moved to the privy parts, , "let his hand be cut off to his navel".''
That is, that it may reach no further; for below that part of the body the hand might not be put (d); lest unclean thoughts, and desires, should be excited. In the above (e) place it is added,
"what if a thorn should be in his belly, must he not take it away? It is replied, no: it is further asked, must not his belly be ripped up then? It is answered, it is better that his belly be ripped up, , "than that he should go down to the pit of corruption."''
A way of speaking, much like what our Lord here uses; and to the above orders and canons, he may be very well thought to allude: but he is not to be understood literally, as enjoining the cutting off of the right hand, as they did; but of men's refraining from all such impure practices, either with themselves, or women, which are of a defiling nature; and endanger the salvation of them, body and soul; the same reason is given as before.
(a) T. Bab. Nidda, fol. 13. 2. Vid. Maimon. Issure Bia, c. 21. sect. 18. (b) T. Bab. Sabbat. fol. 108. 2. Massechet Callah, fol. 17. 1. (c) T. Bab. Nidda, fol. 13. 2. (d) Maimon. lssure Bia, c. 21. sect. 23. (e) T. Bab. Nidda, fol. 13. 2.
John Wesley
5:30 See note ... "Mt 5:29".
Robert Jamieson, A. R. Fausset and David Brown
5:30 And if thy right hand--the organ of action, to which the eye excites.
offend thee, cut it off, and cast it from thee; for it is profitable, &c.--See on Mt 5:29. The repetition, in identical terms, of such stern truths and awful lessons seems characteristic of our Lord's manner of teaching. Compare Mk 9:43-48.
5:315:31: Ապաքէն ասացաւ, թէ որ արձակիցէ զկին իւր՝ տացէ՛ նմա զարձակմանն[83]։ [83] Ոմանք. Եթէ որ արձակէ զկին։
31 Արդարեւ ասուել է. «Ով որ արձակի իր կնոջը, թող նրան արձակման թուղթը տայ»
31 «Իրաւ, ըսուեցաւ թէ ‘Ով որ իր կինը կ’արձակէ, թող անոր արձակման թուղթ տայ’.
Ապաքէն ասացաւ եթէ. Որ արձակիցէ զկին իւր` տացէ նմա զարձակմանն:

5:31: Ապաքէն ասացաւ, թէ որ արձակիցէ զկին իւր՝ տացէ՛ նմա զարձակմանն[83]։
[83] Ոմանք. Եթէ որ արձակէ զկին։
31 Արդարեւ ասուել է. «Ով որ արձակի իր կնոջը, թող նրան արձակման թուղթը տայ»
31 «Իրաւ, ըսուեցաւ թէ ‘Ով որ իր կինը կ’արձակէ, թող անոր արձակման թուղթ տայ’.
zohrab-1805▾ eastern-1994▾ western am▾
5:3131: Сказано также, что если кто разведется с женою своею, пусть даст ей разводную.
5:31  ἐρρέθη δέ, ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον.
5:31. Ἐρρέθη (It-was-uttered-unto) δέ (moreover," Ὃς ( Which ) ἂν ( ever ) ἀπολύσῃ ( it-might-have-loosed-off ) τὴν ( to-the-one ) γυναῖκα ( to-a-woman ) αὐτοῦ , ( of-it ) δότω ( it-should-have-had-given ) αὐτῇ ( unto-it ) ἀποστάσιον . ( to-a-standlet-off )
5:31. dictum est autem quicumque dimiserit uxorem suam det illi libellum repudiiAnd it hath been said, Whosoever shall put away his wife, let him give her a bill of divorce.
31. It was said also, Whosoever shall put away his wife, let him give her a writing of divorcement:
It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:

31: Сказано также, что если кто разведется с женою своею, пусть даст ей разводную.
5:31  ἐρρέθη δέ, ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον.
5:31. dictum est autem quicumque dimiserit uxorem suam det illi libellum repudii
And it hath been said, Whosoever shall put away his wife, let him give her a bill of divorce.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
31 Опять формула 21 и 27 стихов, повторяющаяся в 33, 36, 43, что указывает, что вся эта речь Спасителя была произнесена одновременно и за один раз. Связь хорошо объясняет Златоуст: «к новому предмету Спаситель переходит лишь после того, как раскроет во всей полноте предыдущий. Так и в данном случае Он показывает нам еще другой вид прелюбодеяния». Подробная речь об этом предмете во Втор XXIV:1–4 излагается Спасителем весьма кратко и совершенно свободно. Передается одна только сущность дела и совершенно не обозначаются обстоятельства, дававшие повод к разводу, указанный во Второзаконии.
Adam Clarke: Commentary on the Bible - 1831
5:31: Whosoever shall put away his wife - The Jewish doctors gave great license in the matter of divorce. Among them, a man might divorce his wife if she displeased him even in the dressing of his victuals!
Rabbi Akiba said, "If any man saw a woman handsomer than his own wife, he might put his wife away; because it is said in the law, If she find not favor in his eyes." Deu 24:1.
Josephus, the celebrated Jewish historian, in his Life, tells us, with the utmost coolness and indifference, "About this time I put away my wife, who had borne me three children, not being pleased with her manners."
These two cases are sufficient to show to what a scandalous and criminal excess this matter was carried among the Jews. However, it was allowed by the school of Shammai, that no man was to put away his wife unless for adultery. The school of Hillel gave much greater license.
A writing of divorcement - The following is the common form of such a writing. See Maimonides and Lightfoot.
"On the day of the week A. in the month B. in the year C. from the beginning of the world, according to the common computation in the province of D., I, N. the son of N. by whatever name I am called, of the city E. with entire consent of mind, and without any compulsion, have divorced, dismissed, and expelled thee - thee, I say, M. the daughter of M. by whatever name thou art called, of the city E. who wast heretofore my wife: but now I have dismissed thee - thee, I say, M. the daughter of M. by whatever name thou art called, of the city E. so as to be free, and at thine own disposal, to marry whomsoever thou pleasest, without hinderance from any one, from this day for ever. Thou art therefore free for any man. Let this be thy bill of divorce from me, a writing of separation and expulsion, according to the law of Moses and Israel.
Reuben, son of Jacob, Witness.
Eliezar, son of Gilead, Witness."
God permitted this evil to prevent a greater; and, perhaps, to typify his repudiating the Jews, who were his first spouse.
Albert Barnes: Notes on the Bible - 1834
5:31: It hath been said ... - That is, by Moses, Deu 24:1-2. The husband was directed, if he put his wife away, to give her a bill of divorce, that is a certificate of the fact she had been his wife, and that he had dissolved the marriage. There was considerable difference of opinion among the Jews for what causes the husband was permitted to do this. One of their famous schools maintained that it might be done for any cause, however trivial. The other maintained that adultery only could justify it. The truth was, however, that the husband exercised this right at pleasure; that he was judge in the case, and dismissed his wife when and for what cause he chose. And this seems to be agreeable to the law in Deuteronomy. Our Saviour in Mar 10:1-12, says that this was permitted on account of the hardness of their hearts, but that in the beginning it was not so. God made a single pair, and ordained marriage for life. But Moses found the people so much hardened; so long accustomed to the practice, and so rebellious, that, as a matter of civil appointment, he thought it best not to attempt any change. Our Saviour brought marriage back to its original intention, and declared that whosoever put away his wife henceforward, except for one offence, should be guilty of adultery. This is now the law of God. This was the original institution. This is the only law that is productive of peace and good morals, and that secures the respect due to a wife, and the good of children. Nor has any man or set of men - any legislature or any court, civil or ecclesiastical - a right to interfere, and declare that divorces may be granted for any other cause. They, therefore, whoever they may be, who are divorced for any cause except the single one of adultery, if they marry again, are, according to the Scriptures, living in adultery. No earthly laws can trample down the laws of God, or make that right which he has solemnly pronounced wrong.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:31: whosoever: Mat 19:3, Mat 19:7; Deu 24:1-4; Jer 3:1; Mar 10:2-9
John Gill
5:31 It hath been said,.... It is not added here, as in the former instances, "by them of old time"; nor prefaced with these words, "ye have heard"; because the case of divorce was not any law of Moses, or of God by him; but only a permission, because of the hardness of the hearts of the Jews: and as to the controversy, about the causes of divorce, this was not debated by them of old time, but was a new thing, just started in the time of Christ; and was a controversy then agitating, between the schools of Hillell and Shammai: the one allowing it upon any frivolous cause; the other, only on account of adultery.
Whosoever shall put away his wife, dissolve the marriage bond, dismiss her from his bed, and send her from his house, see Deut 24:1 "let him give her a writing of divorcement", , "a bill of divorcement", or "a book of cutting off". For though a wife was obtained by several ways, there was but one way of dismissing her, as the Jews observe (f), and that was, by giving her a bill. The form of a writing of divorcement, as given by Maimonides (g), is as follows:
"On such a day of the week, in such a month, of such a year, either from the creation, or the epocha of contracts, according to the usual way of computation, which we observe in such a place; I such an one, the son of such an one, of such a place; or if I have any other name, or surname, or my parents, or my place, or the place of my parents; by my own will, without any force, I put away, dismiss, and divorce thee. Thee, I say, who art such an one, the daughter of such an one, of such a place; or if thou hast any other name, or surname, or thy parents, or thy place, or the place of thy parents; who wast my wife heretofore, but now I put thee away, dismiss and divorce thee; so that thou art in thine own hand, and hast power over thyself, to go, and marry any other man, whom thou pleasest; and let no man hinder thee in my name, from this day forward and for ever; and lo! thou art free to any man: and let this be unto thee, from me, a bill of divorce, an instrument of dismission, and a letter of forsaking, according to the law of Moses and Israel.''
"Such an one, the son of such an one, witness. Such an one, the son of such an one, witness.''
Would you choose to have one of these bills, filled up in proper form, take it in manner (h) following.
"On the fourth day of the week, on the eleventh day of the month Cisleu, in the year five thousand four hundred and fifty four, from the creation of the world; according to the computation which we follow here, in the city of Amsterdam, which is called Amstelredam; situated by the sea side, called Taya, and by the river Amstel; I Abraham, the son of Benjamin, surnamed Wolphius, the priest; and at this time dwelling in the city of Amsterdam, which is called Amstelredam, which is situated by the sea side, called Taya, and by the river Amstel; or if I have any other name, or surname, or my parents, or my place, or the place of my parents; by my own free will, without any compulsion, I put away, dismiss, and divorce thee, my wife Rebecca, the daughter of Jonas the Levite; who at this time abides in the city of Amsterdam, called Amstelredam, situated by the sea side, called Taya, and by the river Amstel; or if thou hast any other name, or surname, or thy parents, or thy place, or the place of thy parents, who wast heretofore my wife; but now I put thee away, dismiss, and divorce thee; so that thou art in thine own hands, and hast power over thyself, to go and marry any other man, whom thou pleasest: and let no man hinder thee in my name, from this day forward, and for ever; and lo! thou art free to any man. Let this be to thee, from me, a bill of divorce, an instrument of dismission, and a letter of forsaking, according to the law of Moses and Israel.''
"Sealtiel, the son of Paltiel, witness. Calonymus, the son of Gabriel, witness.''
This bill being written in twelve lines, neither more nor less, and being sealed by the husband, and signed by the witnesses, was delivered, either by him, or by a messenger, or deputy of his or hers, into her hand, lap, or bosom, in the presence of two persons; after which, she might, if she would, enrol it in the public records, and marry whom she pleased.
(f) Baal Hatturim in Deut. xxiv. 1. Maimon. Hilchot Ishot, c. 1. sect. 2, 3. (g) Hilchot Gerushin, c. 4. sect. 12. (h) In Surenhusii Misna, Vol. III. p. 324. Vid. Moses Kotsensis Mitzvot Tora pr. affirm. 50.
John Wesley
5:31 Let him give her a writing of divorce - Which the scribes and Pharisees allowed men to do on any trifling occasion. Deut 24:1; Mt 19:7; Mk 10:2; Lk 16:18.
Robert Jamieson, A. R. Fausset and David Brown
5:31 It hath been said--This shortened form was perhaps intentional, to mark a transition from the commandments of the Decalogue to a civil enactment on the subject of divorce, quoted from Deut 24:1. The law of divorce--according to its strictness or laxity--has so intimate a bearing upon purity in the married life, that nothing could be more natural than to pass from the seventh commandment to the loose views on that subject then current.
Whosoever shall put away his wife, let him give her a writing of divorcement--a legal check upon reckless and tyrannical separation. The one legitimate ground of divorce allowed by the enactment just quoted was "some uncleanness"--in other words, conjugal infidelity. But while one school of interpreters (that of Shammai) explained this quite correctly, as prohibiting divorce in every case save that of adultery, another school (that of HILLEL) stretched the expression so far as to include everything in the wife offensive or disagreeable to the husband--a view of the law too well fitted to minister to caprice and depraved inclination not to find extensive favor. And, indeed, to this day the Jews allow divorces on the most frivolous pretexts. It was to meet this that our Lord uttered what follows:
5:325:32: Բայց ե՛ս ասեմ ձեզ. եթէ ամենայն որ արձակէ զկին իւր առանց բանի պոռնկութեան, նա՛ տայ նմա շնալ. եւ որ զարձակեա՛լն առնէ՝ շնայ[84]։ [84] Ոմանք. Զարձակեալն առնու։
32 Իսկ ես ձեզ ասում եմ. ամէն մարդ, որ իր կնոջն արձակում է առանց պոռնկութեան պատճառի, նա՛ է, որ նրան շնութեան է մղում. եւ ով որ արձակուածին է առնում, շնանում է:
32 Բայց ես ձեզի կ’ըսեմ. ‘Ով որ իր կինը արձակէ, առանց պոռնկութեան պատճառի, ինք պատճառ կ’ըլլայ անոր շնութիւն ընելուն եւ ով որ այն արձակուածը առնէ, շնութիւն կը գործէ’»։
բայց ես ասեմ ձեզ եթէ. Ամենայն որ արձակէ զկին իւր առանց բանի պոռնկութեան` նա տայ նմա շնալ, եւ որ զարձակեալն առնէ` շնայ:

5:32: Բայց ե՛ս ասեմ ձեզ. եթէ ամենայն որ արձակէ զկին իւր առանց բանի պոռնկութեան, նա՛ տայ նմա շնալ. եւ որ զարձակեա՛լն առնէ՝ շնայ[84]։
[84] Ոմանք. Զարձակեալն առնու։
32 Իսկ ես ձեզ ասում եմ. ամէն մարդ, որ իր կնոջն արձակում է առանց պոռնկութեան պատճառի, նա՛ է, որ նրան շնութեան է մղում. եւ ով որ արձակուածին է առնում, շնանում է:
32 Բայց ես ձեզի կ’ըսեմ. ‘Ով որ իր կինը արձակէ, առանց պոռնկութեան պատճառի, ինք պատճառ կ’ըլլայ անոր շնութիւն ընելուն եւ ով որ այն արձակուածը առնէ, շնութիւն կը գործէ’»։
zohrab-1805▾ eastern-1994▾ western am▾
5:3232: А Я говорю вам: кто разводится с женою своею, кроме вины прелюбодеяния, тот подает ей повод прелюбодействовать; и кто женится на разведенной, тот прелюбодействует.
5:32  ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται.
5:32. Ἐγὼ (I) δὲ (moreover) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) πᾶς (all) ὁ (the-one) ἀπολύων (loosing-off) τὴν (to-the-one) γυναῖκα (to-a-woman) αὐτοῦ (of-it) παρεκτὸς (beside-out-of) λόγου (of-a-forthee) πορνείας (of-a-harloting-of,"ποιεῖ (it-doeth-unto) αὐτὴν (to-it) μοιχευθῆναι[, (to-have-been-adultered-of[,"καὶ (and) ὃς (which) ἐὰν (if-ever) ἀπολελυμένην (to-having-had-come-to-be-loosed-off) γαμήσῃ (it-might-have-married-unto," μοιχᾶται ]. ( it-adultereth-unto ]."
5:32. ego autem dico vobis quia omnis qui dimiserit uxorem suam excepta fornicationis causa facit eam moechari et qui dimissam duxerit adulteratBut I say to you, that whosoever shall put away his wife, excepting the cause of fornication, maketh her to commit adultery: and he that shall marry her that is put away, committeth adultery.
32. but I say unto you, that every one that putteth away his wife, saving for the cause of fornication, maketh her an adulteress: and whosoever shall marry her when she is put away committeth adultery.
But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery:

32: А Я говорю вам: кто разводится с женою своею, кроме вины прелюбодеяния, тот подает ей повод прелюбодействовать; и кто женится на разведенной, тот прелюбодействует.
5:32  ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται.
5:32. ego autem dico vobis quia omnis qui dimiserit uxorem suam excepta fornicationis causa facit eam moechari et qui dimissam duxerit adulterat
But I say to you, that whosoever shall put away his wife, excepting the cause of fornication, maketh her to commit adultery: and he that shall marry her that is put away, committeth adultery.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32 При объяснении этого, одного из труднейших стихов, — не то, чтобы он труден был сам по себе, а потому, что им затрагиваются весьма сложные практические житейские отношения, — мы должны, прежде всего, рассмотреть значение отдельных терминов и затем общий смысл речи Спасителя. Мы изложим этот предмет с наивозможною краткостью, а интересующихся подробностями отсылаем к весьма ценной в научном отношении брошюре проф. Н. П. Глубоковского под заглавием: «Развод по прелюбодеянию и его последствия по учению Христа Спасителя», Спб. 1895. Первое трудное слово, которое встречается при рассмотрении настоящего стиха есть parektoV. В русск. переведено «кроме», слав. «разве», Вульг. excepta (forniсationis) causa. ParektoV везде переводится одинаково словом «кроме», за исключением перевода Лютера, не довольно ясного; новейшие немецкие переводчики вместо es sei denn um Enebruch, как у Лютера (в скобках), переводят лучше и точнее ausser dem Grunde der Hurerei. ParektoV, говорит проф. Н. Н. Глубоковский, «не было исконным в греч. языке» и возникновение его относится к периоду времени между 322 и 150 гг. до Р. X. Во всяком случае, оно не встречается ни у классиков, ни у LXX, где в равном значении употребляется parec и parex. Достоверно, однако, что parektoV, по словам того же профессора, указывало (вместе с другими выражениями) «на исключение для того, что находится вне данного порядка и не подпадает его законам». Дальнейшее logoV необходимо. Если бы его не было, то выражение «разводится, исключая прелюбодеяния» было бы непонятно. LogoV здесь значит «причина» (causa, Grund). Смысл: если кто разводится, за исключением того случая, когда его вынуждает к этому основательная причина — прелюбодеяние жены, или вообще одной из сторон и проч. Следующее слово — porneia. Евфимий Зигабен: Христос «повелевает не разводиться с женою по другой причине, кроме прелюбодеяния (таков должен быть и русск. перевод 32 ст. на основании вышесказанного), т. е. без (dica) распутства (porneia), а распутство (porneian) здесь Он называет прелюбодеянием (moiceian). По словам проф. Глубоковского, термин porneia «не специализировался настолько, чтобы о содержании его не могло быть споров». «В этом пункте далеко не безынтересно, что Христос употребляет porneia, хотя — фактически — речь идет о moiceia. Если нет porneia, то отпускающий жену «попирает самую брачную основу, разлучает то, что Бог сочетал законом природы и освятил в христианстве нарочитым таинством». После этих разъяснений смысл и дальнейших слов Спасителя представится нам более ясным. Тот, кто разводится с женою (или жена с мужем) по какой-нибудь другой причине, кроме вины прелюбодеяния, тот заставляет (дает повод), вследствие недостатка удовлетворения плотской страсти, разведенной (оставленной) сторон прелюбодействовать. Таким образом, одно зло, произвольное разлучение с женою (или с мужем) без всякой основательной причины (вины прелюбодеяния), влечет за собою другое, заставляет невинно покинутую (или покинутого) впадать в грех, прелюбодействовать, и этот грех, как можно судить по тону речи Христа, ложится всею тяжестью не на отпущенную (или отпущенного), а на того, по отпускает без вины, и вина его делается, таким образом, сугубою. Это видно из употребленного здесь глагола poiei. Кроме того, тот, кто вступает с разведенной без вины женщиной в новую связь, также допускает грех, но этот грех опять должен быть вменен и тому человеку, который разводится с своею женою без вины с ее стороны. Таким образом, беспричинный развод бывает соединением многих зол, многих грехов, которые ложатся всею своею тяжестью на лицо, допустившее произвольный и неосновательный развод. Такова сущность учения Христа, изложенного в 32 стихе. О женщинах Он может быть не говорил потому, что их не было в числе лиц, Его слушавших. Но «если бы кто стал утверждать, что Господь допустил, как причину оставления супруга, только любодеяние, которое совершается при недозволенном конкубинате, то можешь сказать, что Господь сказал об обоих верных, не позволяя им оставлять друг друга, за исключением вины прелюбодеяния» (Августин). Такое воззрение Спасителя на брак вполне возможно оправдать и разумными соображениями. «Отношение между полами», говорит Толюк, «вводит нас в глубочайшую тайну жизни: без двойственности не бывает живого единства; без противоположности между положительным и отрицательным нет рождения. Закон полярности проходит в царстве звезд и планет, как и через другие силы, элементы, материи и царства мира; только, естественно, в каждом царстве он выражается различно». Значит, союз между мужчиной и женщиной есть выражение естественной, свойственной мировому, установленному Богом порядку, «полярности», а нарушение его противоречит всем естественным законам. Спаситель нигде не выступал против брачной жизни и, как известно, освятил брак Своим присутствием. Но нарушение брачных связей Он осуждал не один раз. Далее, «рождение дитяти», говорит тот же ученый, «нет надобности считать за обособленный акт; в нем необходимо предполагается воспитание, как продолжение первоначального акта получения жизни через телесное рождение». И это также не может служить оправданием произвольных и беспричинных разводов, за исключением тех случаев, когда разрушается самое таинство брака вследствие вины прелюбодеяния. Но за всем этим, конечно, возникает множество дальнейших юридических вопросов. Мы вполне согласны, что «каноническая традиция допускала развод по прелюбодеянию и даже дозволяла новый брак для невинного, хотя бы он отошел и по причинам менее уважительным»; что «отпущение жены мыслимо и в христианской церкви по причине, пунктуально отмеченной Искупителем» (Глубоковский). Но как поступать, если прелюбодеяние, будучи единственным проступком, когда развод дозволителен, будет выставляться, как средство для получения развода с нелюбимой женой или нелюбимым мужем? Другими словами, если, ради получения развода, будет совершаться намеренное прелюбодеяние, как это и бывает на практике, когда даже «берут на себя вину», не будучи в ней повинны? Одно ли прелюбодеяние может считаться уважительною причиною для развода, или тут могут быть и другие причины, например impotentia, болезни, несходство характеров, преступления и проч.? Эти юридические вопросы разрешаются тем, что Спаситель смотрит вообще на нарушение брачной связи, как на грех. Каждый может, затем, в своей совести решить, допускает ли он грех, разводясь с своею женою или жена с мужем, и поступать по велениям своей совести, имея постоянно в виду заповедь. Тут уже мы, очевидно, опять выходим из сферы чистого нравственного учения, и вступаем в практически юридическую область, разработку которой и частное применение заповеди Новый Завет всегда предоставляет самим людям. Он доставляет только свет, при котором должны разрешаться практические нравственные отношения. На практике едва ли не всегда выступает отдельный случай, который разрешается через такое или иное применение к нему учения и принципа. На этом мы и закончим настоящее рассуждение, заметив только, что выступление из области чистого нравственного учения и нарушение его всегда и неизменно свидетельствуют только об «ином законе», который противоборствует в человеке закону ума его и делает его пленником закона греховного, находящегося в членах его (Рим VII:23). Все многочисленные злоупотребления, бывающие в брачной жизни, свидетельствуют только о продолжающейся жизни «ветхого человека» и ни о чем ином.
Adam Clarke: Commentary on the Bible - 1831
5:32: Saving for the cause of fornication - Λογου πορνειας, on account of whoredom. As fornication signifies no more than the unlawful connection of unmarried persons, it cannot be used here with propriety, when speaking of those who are married. I have therefore translated λογου πορνειας, on account of whoredom. It does not appear that there is any other case in which Jesus Christ admits of divorce. A real Christian ought rather to beg of God the grace to bear patiently and quietly the imperfections of his wife, than to think of the means of being parted from her. "But divorce was allowed by Moses;" yes, for the hardness of their hearts it was permitted: but what was permitted to an uncircumcised heart among the Jews, should not serve for a rule to a heart in which the love of God has been shed abroad by the Holy Spirit. Those who form a matrimonial connection in the fear and love of God, and under his direction, will never need a divorce. But those who marry as passion or money lead the way, may be justly considered adulterers and adulteresses as long as they live.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:32: I say: Mat 5:28; Luk 9:30, Luk 9:35
whosoever: Mat 19:8, Mat 19:9; Mal 2:14-16; Mar 10:5-12; Luk 16:18; Rom 7:3; Co1 7:4, Co1 7:10, Co1 7:11
John Gill
5:32 But I say unto you; that whosoever shall put away his wife,.... Christ does not infringe, or revoke the original grant, or permission of divorce; only frees it from the false interpretations, and ill use, the Pharisees made of it; and restores the ancient sense of it, in which only it was to be understood: for a divorce was allowable in no case,
saving for the cause of fornication; which must not be taken strictly for what is called fornication, but as including adultery, incest, or any unlawful copulation; and is opposed to the sense and practices of the Pharisees, who were on the side of Hillell: who admitted of divorce, upon the most foolish and frivolous pretences whatever; when Shammai and his followers insisted on it, that a man ought only to put away his wife for uncleanness; in which they agreed with Christ. For so it is written (i),
"The house of Shammai say, a man may not put away his wife, unless he finds some uncleanness in her, according to Deut 24:1 The house of Hillell say, if she should spoil his food, (that is, as Jarchi and Bartenora explain it, burns it either at the fire, or with salt, i.e. over roasts or over salts it,) who appeal also to Deut 24:1. R. Akiba says, if he finds another more beautiful than her, as it is said, Deut 24:1 "and it come to pass that she find no favour in his eyes."''
The commentators (k) on this passage say that the determination of the matter is, according to the school of Millell; so that, according to them, a woman might be put away for a very trivial thing: some difference is made by some of the Jewish doctors, between a first and second wife; the first wife, they say (l), might not be put away, but for adultery; but the second might be put away, if her husband hated her; or she was of ill behaviour, and impudent, and not modest, as the daughters of Israel. Now our Lord says, without any exception, that a man ought not to put away his wife, whether first or second, for any other reason than uncleanness; and that whoever does, upon any other account,
causeth her to commit adultery; that is, as much as in him lies: should she commit it, he is the cause of it, by exposing her, through a rejection of her, to the sinful embraces of others; and, indeed, should she marry another man, whilst he is alive, which her divorce allows her to do, she must be guilty of adultery; since she is his proper wife, the bond of marriage not being dissolved by such a divorce: and
whosoever shall marry her that is divorced, committeth adultery; because the divorced woman he marries, and takes to his bed; is legally the wife of another man; and it may be added, from Mt 19:9 that her husband, who has put her away, upon any other account than fornication, should he marry another woman, would be guilty of the same crime.
(i) Misn. Gittin, c. 9. sect. 10. Vid. T. Hieros. Gittin, fol. 49. 4. & Sota, fol. 16. 2. & Bemidbar Rabba, sect. 9. fol. 195. 2. (k) Maimon. & Bartenora in Gittin, c. 9. sect. 10. (l) T. Bab. Gittin, fol. 90. 2. Maimon. Hilch. Gerushin, c. 10. sect. 21, 22.
John Wesley
5:32 Causeth her to commit adultery - If she marry again.
Robert Jamieson, A. R. Fausset and David Brown
5:32 But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery--that is, drives her into it in case she marries again.
and whosoever shall marry her that is divorced--for anything short of conjugal infidelity.
committeth adultery--for if the commandment is broken by the one party, it must be by the other also. But see on Mt 19:4-9. Whether the innocent party, after a just divorce, may lawfully marry again, is not treated of here. The Church of Rome says, No; but the Greek and Protestant Churches allow it.
Same Subject Illustrated from the Third Commandment (Mt 5:33-37).
5:335:33: Դարձեալ լուարուք զի ասացաւ առաջնոցն. Մի՛ երդնուցուս սուտ, բայց հատուսցե՛ս Տեառն զերդմունս քո։
33 Լսել էք դարձեալ, թէ ինչ ասուեց նախնիներին. «Երդմնազանց մի՛ լինիր, այլ արա՛ Տիրոջն այն, ինչ երդուել ես»
33 «Դարձեալ լսեր էք որ ըսուեցաւ առաջիններուն, ‘Սուտ երդում մի՛ ըներ, հապա ըրած երդումներդ վճարէ Տէրոջը’։
Դարձեալ լուարուք զի ասացաւ առաջնոցն. Մի՛ երդնուցուս սուտ, բայց հատուսցես Տեառն զերդմունս քո:

5:33: Դարձեալ լուարուք զի ասացաւ առաջնոցն. Մի՛ երդնուցուս սուտ, բայց հատուսցե՛ս Տեառն զերդմունս քո։
33 Լսել էք դարձեալ, թէ ինչ ասուեց նախնիներին. «Երդմնազանց մի՛ լինիր, այլ արա՛ Տիրոջն այն, ինչ երդուել ես»
33 «Դարձեալ լսեր էք որ ըսուեցաւ առաջիններուն, ‘Սուտ երդում մի՛ ըներ, հապա ըրած երդումներդ վճարէ Տէրոջը’։
zohrab-1805▾ eastern-1994▾ western am▾
5:3333: Еще слышали вы, что сказано древним: не преступай клятвы, но исполняй пред Господом клятвы твои.
5:33  πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις, οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῶ κυρίῳ τοὺς ὅρκους σου.
5:33. Πάλιν (Unto-furthered) ἠκούσατε (ye-heard) ὅτι (to-which-a-one) ἐρρέθη (it-was-uttered-unto) τοῖς (unto-the-ones) ἀρχαίοις ( unto-first-belonged ," Οὐκ ( Not ) ἐπιορκήσεις , ( thou-shall-fencee-upon-unto ," ἀποδώσεις ( thou-shall-give-off ) δὲ ( moreover ) τῷ ( unto-the-one ) κυρίῳ ( unto-Authority-belonged ) τοὺς ( to-the-ones ) ὅρκους ( to-fencees ) σου . ( of-thee )
5:33. iterum audistis quia dictum est antiquis non peierabis reddes autem Domino iuramenta tuaAgain you have heard that it was said to them of old, thou shalt not forswear thyself: but thou shalt perform thy oaths to the Lord.
33. Again, ye have heard that it was said to them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:
Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:

33: Еще слышали вы, что сказано древним: не преступай клятвы, но исполняй пред Господом клятвы твои.
5:33  πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις, οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῶ κυρίῳ τοὺς ὅρκους σου.
5:33. iterum audistis quia dictum est antiquis non peierabis reddes autem Domino iuramenta tua
Again you have heard that it was said to them of old, thou shalt not forswear thyself: but thou shalt perform thy oaths to the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33 Заповедь изложена в Лев XIX:12; Чис XXX:3; Втор XXIII:21, 23. И здесь опять Спаситель передает кратко только сущность ветхозаветного закона. В Лев XIX:12 запрещается не вообще всякая клятва, а только ложная. Перевод LXX почти согласен с еврейским текстом. В последних двух указанных местах говорится об обетах. Русский и латинский переводы: «не переступай клятвы»; Вульг. non perjurabis, неточны; слав: «не во лжу кленешися»; в евр. Лев XIX:12 прибавлено к слову «не клянись» лашакер — для лжи, что выражается греч. глаголом epiorkew, который, в отличие от простого orkew, значит клянусь ложно. Поэтому смысл слов Спасителя, по-видимому таков: не клянись ложно, а когда клянешься (не ложно), то исполняй пред Господом (слав. точнее: «воздаси же Господеви») клятвы твои. Так приблизительно Златоуст: «что значит исполняй пред Господом клятвы твои? Это значит: когда клянешься, ты должен говорить истину (alhqeuseiV omnuV)». О клятвопреступлении здесь речи нет.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
33-37: We have here an exposition of the third commandment, which we are the more concerned right to understand, because it is particularly said, that God will not hold him guiltless, however he may hold himself, who breaks this commandment, by taking the name of the Lord in vain. Now as to this command,

I. It is agreed on all hands that it forbids perjury, forswearing, and the violation of oaths and vows, v. 33. This was said to them of old time, and is the true intent and meaning of the third commandment. Thou shalt not use, or take up, the name of God (as we do by an oath) in vain, or unto vanity, or a lie. He hath not lift up his soul unto vanity, is expounded in the next words, nor sworn deceitfully, Ps. xxiv. 4. Perjury is a sin condemned by the light of nature, as a complication of impiety toward God and injustice toward man, and as rendering a man highly obnoxious to the divine wrath, which was always judged to follow so infallibly upon that sin, that the forms of swearing were commonly turned into execrations or imprecations; as that, God do so to me, and more also; and with us, So help me God; wishing I may never have any help from God, if I swear falsely. Thus, by the consent of nations, have men cursed themselves, not doubting but that God would curse them, if they lied against the truth then, when they solemnly called God to witness to it.

It is added, from some other scriptures, but shalt perform unto the Lord thine oaths (Num. xxx. 2); which may be meant, either, 1. Of those promises to which God is a party, vows made to God; these must be punctually paid (Eccl. v. 4, 5): or, 2. Of those promises made to our brethren, to which God was a Witness, he being appealed to concerning our sincerity; these must be performed to the Lord, with an eye to him, and for his sake: for to him, by ratifying the promises with an oath, we have made ourselves debtors; and if we break a promise so ratified, we have not lied unto men only, but unto God.

II. It is here added, that the commandment does not only forbid false swearing, but all rash, unnecessary swearing: Swear not at all, v. 34; Compare Jam. v. 12. Not that all swearing is sinful; so far from that, if rightly done, it is a part of religious worship, and we in it give unto God the glory due to his name. See Deut. vi. 13; x. 20; Isa. xlv. 23; Jer. iv. 2. We find Paul confirming what he said by such solemnities (2 Cor. i. 23), when there was a necessity for it. In swearing, we pawn the truth of something known, to confirm the truth of something doubtful or unknown; we appeal to a greater knowledge, to a higher court, and imprecate the vengeance of a righteous Judge, if we swear deceitfully.

Now the mind of Christ in this matter is,

1. That we must not swear at all, but when we are duly called to it, and justice or charity to our brother, or respect to the commonwealth, make it necessary for the end of strife (Heb. vi. 16), of which necessity the civil magistrate is ordinarily to be the judge. We may be sworn, but we must now swear; we may be adjured, and so obliged to it, but we must not thrust ourselves upon it for our own worldly advantage.

2. That we must not swear lightly and irreverently, in common discourse: it is a very great sin to make a ludicrous appeal to the glorious Majesty of heaven, which, being a sacred thing, ought always to be very serious: it is a gross profanation of God's holy name, and of one of the holy things which the children of Israel sanctify to the Lord: it is a sin that has no cloak, no excuse for it, and therefore a sign of a graceless heart, in which enmity to God reigns: Thine enemies take thy name in vain.

3. That we must in a special manner avoid promissory oaths, of which Christ more particularly speaks here, for they are oaths that are to be performed. The influence of an affirmative oath immediately ceases, when we have faithfully discovered the truth, and the whole truth; but a promissory oath binds so long, and may be so many ways broken, by the surprise as well as strength of a temptation, that it is not to be used but upon great necessity: the frequent requiring and using of oaths, is a reflection upon Christians, who should be of such acknowledged fidelity, as that their sober words should be as sacred as their solemn oaths.

4. That we must not swear by any other creature. It should seem there were some, who, in civility (as they thought) to the name of God, would not make use of that in swearing, but would swear by heaven or earth, &c. This Christ forbids here (v. 34) and shows that there is nothing we can swear by, but it is some way or other related to God, who is the Fountain of all beings, and therefore that it is as dangerous to swear by them, as it is to swear by God himself: it is the verity of the creature that is laid at stake; now that cannot be an instrument of testimony, but as it has regard to God, who is the summum verum--the chief Truth. As for instance,

(1.) Swear not by the heaven; "As sure as there is a heaven, this is true;" for it is God's throne, where he resides, and in a particular manner manifests his glory, as a Prince upon his throne: this being the inseparable dignity of the upper world, you cannot swear by heaven, but you swear by God himself.

(2.) Nor by the earth, for it is his footstool. He governs the motions of this lower world; as he rules in heaven, so he rules over the earth; and though under his feet, yet it is also under his eye and care, and stands in relation to him as his, Ps. xxiv. 1. The earth is the Lord's; so that in swearing by it, you swear by its Owner.

(3.) Neither by Jerusalem, a place for which the Jews had such a veneration, that they could not speak of any thing more sacred to swear by; but beside the common reference Jerusalem has to God, as part of the earth, it is in special relation to him, for it is the city of the great King (Ps. xlviii. 2), the city of God (Ps. xlvi. 4), he is therefore interested in it, and in every oath taken by it.

(4.) "Neither shalt thou swear by the head; though it be near thee, and an essential part of thee, yet it is more God's than thine; for he made it, and formed all the springs and powers of it; whereas thou thyself canst not, from any natural intrinsic influence, change the colour of one hair, so as to make it white or black; so that thou canst not swear by thy head, but thou swearest by him who is the Life of thy head, and the Lifter up of it." Ps. iii. 3.

5. That therefore in all our communications we must content ourselves with, Yea, yea, and nay, nay, v. 37. In ordinary discourse, if we affirm a thing, let us only say, Yea, it is so; and, if need be, to evidence our assurance of a thing, we may double it, and say, Yea, yea, indeed it is so: Verily, verily, was our Saviour's yea, yea. So if we deny a thing, let is suffice to say, No; or if it be requisite, to repeat the denial, and say, No, no; and if our fidelity be known, that will suffice to gain us credit; and if it be questioned, to back what we say with swearing and cursing, is but to render it more suspicious. They who can swallow a profane oath, will not strain at a lie. It is a pity that this, which Christ puts in the mouths of all his disciples, should be fastened, as a name of reproach, upon a sect faulty enough other ways, when (as Dr. Hammond says) we are not forbidden any more than yea and nay, but are in a manner directed to the use of that.

The reason is observable; For whatsoever is more than these cometh of evil, though it do not amount to the iniquity of an oath. It comes ek tou Diabolou; so an ancient copy has it: it comes from the Devil, the evil one; it comes from the corruption of men's nature, from passion and vehemence; from a reigning vanity in the mind, and a contempt of sacred things: it comes from that deceitfulness which is in men, All men are liars; therefore men use these protestations, because they are distrustful one of another, and think they cannot be believed without them. Note, Christians should, for the credit of their religion, avoid not only that which is in itself evil, but that which cometh of evil, and has the appearance of it. That may be suspected as a bad thing, which comes from a bad cause. An oath is physic, which supposes a disease.
Adam Clarke: Commentary on the Bible - 1831
5:33: Thou shalt not forswear thyself - They dishonor the great God, and break this commandment, who use frequent oaths and imprecations, even in reference to things that are true; and those who make vows and promises, which they either cannot perform, or do not design to fulfill, are not less criminal. Swearing in civil matters is become so frequent, that the dread and obligation of an oath are utterly lost in it. In certain places, where oaths are frequently administered, people have been known to kiss their thumb or pen, instead of the book, thinking thereby to avoid the sin of perjury; but this is a shocking imposition on their own souls. See the notes on Deu 4:26; Deu 6:13.
Perform unto the Lord thine oaths - The morality of the Jews on this point was truly execrable: they maintained, that a man might swear with his lips, and annul it in the same moment in his heart. Rab. Akiba is quoted as an example of this kind of swearing. See Schoettgen.
Albert Barnes: Notes on the Bible - 1834
5:33: Thou shalt not forswear thyself - Christ here proceeds to correct another false interpretation of the law. The law respecting oaths is found in Lev 19:12, and Deu 23:23. By those laws people were forbid to perjure themselves, or to forswear, that is, swear falsely.
Perform unto the Lord - Perform literally, really, and religiously what is promised in an oath.
Thine oaths - An oath is a solemn affirmation or declaration, made with an appeal to God for the truth of what is affirmed, and imprecating his vengeance, and renouncing his favor if what is affirmed is false. A false oath is called perjury, or, as in this place, forswearing.
It appears, however, from this passage, as well as from the ancient writings of the Jewish rabbins, that while the Jews professedly adhered to the law, they had introduced a number of oaths in common conversation, and oaths which they by no means considered to be binding. For example, they would swear by the temple, by the head, by heaven, by the earth. So long as they kept from swearing by the name Yahweh, and so long as they observed the oaths publicly taken, they seemed to consider all others as allowable, and allowedly broken. This is the abuse which Christ wished to correct. "It was the practice of swearing in common conversation, and especially swearing by created things." To do this, he said that they were mistaken in their views of the sacredness of such oaths. They were very closely connected with God; and to trifle with them was a species of trifling with God. Heaven is his throne; the earth his footstool; Jerusalem his special abode; the head was made by him, and was so much under his control that we could not make one hair white or black. To swear by these things, therefore, was to treat irRev_erently objects created by God, and could not be without guilt. It is remarkable that the sin here condemned by the Saviour pRev_ails still in Palestine in the same form and manner referred to here. Dr. Thomson (The Land and the Book, vol. ii. p. 284) says, "The people now use the very same sort of oaths that are mentioned and condemned by our Lord. They swear by the head, by their life, by heaven, and by the temple, or what is in its place, the church. The forms of cursing and swearing, however, are almost infinite, and fall on the pained ear all day long."
Our Saviour here evidently had no reference to judicial oaths, or oaths taken in a court of justice. It was merely the foolish and wicked habit of swearing in private conversation; of swearing on every occasion and by everything that he condemned. This he does condemn in a most unqualified manner. He himself, however, did not refuse to take an oath in a court of law, Mat 26:63-64. So Paul often called God to witness his sincerity, which is all that is meant by an oath. See Rom 1:9; Rom 9:1; Gal 1:20; Heb 6:16. Oaths were, moreover, prescribed in the law of Moses, and Christ did not come to repeal those laws. See Exo 22:11; Lev 5:1; Num 5:19; Deu 29:12, Deu 29:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:33: it hath: Mat 23:16
Thou: Exo 20:7; Lev 19:12; Num 30:2-16; Deu 5:11, Deu 23:23; Psa 50:14, Psa 76:11; Ecc 5:4-6; Nah 1:15
Geneva 1599
5:33 (8) Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:
(8) The meaning of the third commandment against the perverse opinion and judgment of the scribes, who excused by oaths or indirect forms of swearing.
John Gill
5:33 Again, ye have heard that it hath been said,.... Besides what has been observed, in ver. 21 and 27 you know it has also been said,
by, or to them of old time, what is written in Lev 19:12. "And ye shall not swear by my name falsely"; which seems to be referred to, when it is said, "thou shalt not forswear thyself": and is the law forbidding perjury, or false swearing; and was what the Jews were chiefly, if not only concerned about; little regarding the vanity, only the truth of an oath: for they took swearing vainly, to be the same as swearing falsely; wherefore so long as what they swore was truth, they were not careful whether it was of any importance or not: moreover, these men sinned, in that they swore by the creatures, which they thought they might do, and not sin; and when they had so done, were not under obligation to perform; because they made no use of the name of God, to whom only vows and oaths were to be performed, "but shalt perform unto the Lord thine oaths", Num 30:2 which they understood of vows only made to the Lord, and not to others; and of oaths, when in his name, and not by others; which they did do, and yet thought themselves not obliged by them.
John Wesley
5:33 Our Lord here refers to the promise made to the pure in heart of seeing God in all things, and points out a false doctrine of the scribes, which arose from their not thus seeing God. What he forbids is, the swearing at all, by any creature, in our ordinary conversation: both of which the scribes and Pharisees taught to be perfectly innocent. Ex 20:7.
Robert Jamieson, A. R. Fausset and David Brown
5:33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself--These are not the precise words of Ex 20:7; but they express all that it was currently understood to condemn, namely, false swearing (Lev 19:12, &c.). This is plain from what follows.
But I say unto you, Swear not at all--That this was meant to condemn swearing of every kind and on every occasion--as the Society of Friends and some other ultra-moralists allege--is not for a moment to be thought. For even Jehovah is said once and again to have sworn by Himself; and our Lord certainly answered upon oath to a question put to Him by the high priest; and the apostle several times, and in the most solemn language, takes God to witness that he spoke and wrote the truth; and it is inconceivable that our Lord should here have quoted the precept about not forswearing ourselves, but performing to the Lord our oaths, only to give a precept of His own directly in the teeth of it. Evidently, it is swearing in common intercourse and on frivolous occasions that is here meant. Frivolous oaths were indeed severely condemned in the teaching of the times. But so narrow was the circle of them that a man might swear, says LIGHTFOOT, a hundred thousand times and yet not be guilty of vain swearing. Hardly anything was regarded as an oath if only the name of God were not in it; just as among ourselves, as TRENCH well remarks, a certain lingering reverence for the name of God leads to cutting off portions of His name, or uttering sounds nearly resembling it, or substituting the name of some heathen deity, in profane exclamations or asseverations. Against all this our Lord now speaks decisively; teaching His audience that every oath carries an appeal to God, whether named or not.
neither by heaven; for it is God's throne--(quoting Is 66:1);
5:345:34: Այլ ե՛ս ասեմ ձեզ. Ամենեւի՛ն մի՛ երդնուլ. մի՛ յերկինս՝ զի աթո՛ռ է Աստուծոյ[85]. [85] Ոմանք. Ամենեւին մի՛ երդնուր։
34 Իսկ ես ձեզ ասում եմ՝ ամենեւի՛ն չերդուել. ո՛չ երկնքի վրայ, որովհետեւ Աստծու աթոռն է
34 Բայց ես ձեզի կ’ըսեմ. ‘Ամենեւին երդում մի՛ ընէք, ո՛չ երկնքի վրայ՝ որ Աստուծոյ աթոռն է
Այլ ես ասեմ ձեզ. Ամենեւին մի՛ երդնուլ, մի՛ յերկինս` զի աթոռ է Աստուծոյ:

5:34: Այլ ե՛ս ասեմ ձեզ. Ամենեւի՛ն մի՛ երդնուլ. մի՛ յերկինս՝ զի աթո՛ռ է Աստուծոյ[85].
[85] Ոմանք. Ամենեւին մի՛ երդնուր։
34 Իսկ ես ձեզ ասում եմ՝ ամենեւի՛ն չերդուել. ո՛չ երկնքի վրայ, որովհետեւ Աստծու աթոռն է
34 Բայց ես ձեզի կ’ըսեմ. ‘Ամենեւին երդում մի՛ ընէք, ո՛չ երկնքի վրայ՝ որ Աստուծոյ աթոռն է
zohrab-1805▾ eastern-1994▾ western am▾
5:3434: А Я говорю вам: не клянись вовсе: ни небом, потому что оно престол Божий;
5:34  ἐγὼ δὲ λέγω ὑμῖν μὴ ὀμόσαι ὅλως· μήτε ἐν τῶ οὐρανῶ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ·
5:34. Ἐγὼ (I) δὲ (moreover) λέγω (I-forth) ὑμῖν (unto-ye) μὴ (lest) ὀμόσαι (to-have-oathed) ὅλως: (unto-whole) μήτε (lest-also) ἐν (in) τῷ ( unto-the-one ) οὐρανῷ , ( unto-a-sky ,"ὅτι (to-which-a-one) θρόνος ( a-throne ) ἐστὶν ( it-be ) τοῦ ( of-the-one ) θεοῦ : ( of-a-Deity )
5:34. ego autem dico vobis non iurare omnino neque per caelum quia thronus Dei estBut I say to you not to swear at all, neither by heaven for it is the throne of God:
34. but I say unto you, Swear not at all; neither by the heaven, for it is the throne of God;
But I say unto you, Swear not at all; neither by heaven; for it is God' s throne:

34: А Я говорю вам: не клянись вовсе: ни небом, потому что оно престол Божий;
5:34  ἐγὼ δὲ λέγω ὑμῖν μὴ ὀμόσαι ὅλως· μήτε ἐν τῶ οὐρανῶ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ·
5:34. ego autem dico vobis non iurare omnino neque per caelum quia thronus Dei est
But I say to you not to swear at all, neither by heaven for it is the throne of God:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34-37 Учение Христа о клятвах. Глагол epiorkew (клянусь ложно) предыдущего стиха заменен здесь omnumi. «Orkew, orkoV соответствует евр. шаба, который производят от шеба, семь — священное число у евреев и на востоке, употреблявшееся при клятвах (Быт XXI:28 след.) и проклятия (Чис XXIII:1), и шебуйя, клятва. Omnumi соотв. евр. нишба, т. е. тому же глаголу, но в форме нифал, имеющей возвратное значение в отличие от кал; нишба, следоват., я клялся, в отличие я клял или проклинал. Таким образом, предполагая, что Христос говорил на арамейском языке, можем допустить, что слова Его отличались только по форме и были, следовательно, по значению одинаковы; переводчик же выразил их по-гречески двумя разными глаголами. — Первое впечатление, которое получается при чтении 34–37 стихов, заключается в том, что Христос запретил всякую, какую бы то ни было, клятву вовсе и безусловно. Такое впечатление подкрепляется параллельным местом Иак V:12, где апостол говорит: «прежде же всего, братия мои, не клянитесь ни небом, ни землею и никакою другою клятвою (mh omnuetei… allon tina orkon); но да будет у вас: да, да, и нет, нет; дабы вам не подпасть осуждению». Так и поняла эти слова Христа древняя церковь, в смысле абсолютного воздержания от всякой клятвы. Иустин муч. Apol I:16: «Он (Иисус Христос) заповедал нам не клясться вовсе, но говорить всегда истину, в словах: не клянитесь вовсе и проч. (буквально приводятся слова 37 ст. с небольшими различиями)». Евсевий (Церк. Ист. VI:5) рассказывает о мученике Василиде, что его товарищи, по какому-то случаю, требовали с него клятвы; но он утверждал, что клясться ему никак не позволено, потому что он христианин — и открыто исповедовал это. Исповедание Василида сперва принимали за шутку, но когда он твердо стоял на своем, то, наконец, отвели его к судье, который, выслушав то же самое, заключил его в темницу. Через несколько времени Василид был обезглавлен. Златоуст решительно вооружается против всякой клятвы, говоря, что она позволительна была только для древних, подобно тому, как сосцы позволительны только для детей, а не для взрослых. То, что прилично отроку, неприлично мужу. Одень отрока в одежду человека возрастного, — будет и смешно и опасно для него ходить, потому что он часто будет запутываться. Поручи ему производство гражданских дел, поручи торговлю, заставь сеять и жать, — опять будет смешно. «Но как же быть, скажешь ты, если кто-нибудь требует клятвы, и даже принуждает к тому? Страх к Богу да будет сильнее всякого принуждения. Если ты станешь представлять такие предлоги, то не сохранишь ни одной заповеди». Феофилакт: «клятва, кроме: ей и ни, излишня и есть дело диавола. Но скажешь, неужели и закон Моисея, повелевай клясться, был худ? Узнай, что в то время клятва не составляла худого дела; но после Христа она — дело худое, подобно тому, как обрезываться и вообще иудействовать. Ведь и сосать грудь прилично младенцу, но не прилично мужу». Евфимий Зигабен: «пусть, говорит Он (Спаситель), слово ваше удостоверительное, когда что-нибудь утверждаете, будет да; а когда отрицаете: нет. И только этими словами пользуйтесь для удостоверения вместо клятвы, и не употребляйте ничего другого, кроме да и нет. Лишнее против этого (Спаситель) называет клятвою». У латинских отцов и церковных писателей встречаем некоторое колебание. Августин, правда, выражается в одном месте столь же категорически против клятвы, как и Златоуст. «Господь не хотел, чтобы мы, не произнося клятвы, отступали от истины, а чтобы, произнося клятву в истинном, не приближались к клятвопреступлению». Но Иероним думал несколько иначе. Обращая внимание на то, что Спаситель не запрещал клясться Богом, Иероним говорит: «кто клянется, тот или почитает, или любит того, кем клянется. В законе дана заповедь, чтобы мы не клялись, разве только Господом Богом нашим (Втор гл. VI и VII)… Обрати внимание на то, что Спаситель здесь не запретил клясться Богом, а небом, землею, Иерусалимом и головою твоею». Впрочем, замечает Иероним, «евангельская истина не обязывает к клятве (non recipit juramentum), так как вся речь бывает правдивою и заменяет клятву (cum omnis sermo fidelis pro jurejurando sit)». По словам Толюка, «только с пятого столетия начали считать отказ от клятвы делом еретическим» (Bergpredigt, с. 284). И это понятно, почему. Сделавшись господствующею, христианская Церковь вступила в ближайшее отношение к гражданской власти и должна была сделать уступку, потому что клятва требовалась для подтверждения верности царям и правителям, также и в судах. Впоследствии мы встречаемся уже постоянно с многоразличными и интересными обходами положительного закона, данного Христом, в древнейшей Церкви признававшегося почти единогласно. Правда, и новейшие экзегеты иногда прямо и смело высказываются за незаконность клятвы. Так, немецкий комментатор ев. Матфея Мейер говорит: «христианство, каким оно должно быть по воле Христа, не должно знать никакой клятвы… Присутствие Божие должно быть настолько живо в совести христианина, что его да и нет, и для него самого, и для других в христианском общества, равняются по значению клятве». Но, прибавляет Мейер, клятва бывает, однако, необходима при несовершенном состоянии христианства. Поэтому, напр., анабаптисты и квакеры неправильно отвергают совсем клятву, как это сделали Иустин, Ириней, Климент, Ориген, Златоуст, Иероним и мн. др. По словам Цана, «Иисус запрещает не только виды ложной клятвы, но и все роды ее». Однако в среде протестантских и католических ученых раздается много голосов и в защиту клятвы. Указывают на Спасителя, который Сам не всегда употреблял только да (ей) или нет, но и сопровождал Свои слова более сильными уверениями (аминь и проч.). Когда первосвященник с клятвою потребовал от Него сказать, Он ли Сын Божий (Мф XXVI:63), то Он будто бы повторил его клятву в выражении: ты сказал (su eipaV). Ап. Павел не только не учил воздерживаться от клятвы, но и сам произносил ее несколько раз, напр., Рим I:9; Флп I:8; 1 Фесс II:5, 10; 2 Кор XI, 11, 31; Гал I:20; 1 Тим I:21; 1 Кор XV:31; 2 Кор I:23; Евр VI:16–18. Отрицание клятвы в древней церкви не было безусловным, но находило решительных защитников. Толюк указывает на пример (еретика) Новата (вторая половина 3 века), который, во время причащения, «принуждал бедных людей, вместо благодарения, клясться, и при этом, держа обеими руками руки приемлющего (дары), дотоле не выпускал их, пока тот не поклялся и не произнес известных слов и проч.» (Церк. Ист. Евс. VI:43); и еще на Афанасия Александрийского, — который, как ни много избегал клятвы, клялся пред Константином, — и на постановления соборов (против пелагиан). Отрицание клятвы, говорит Морисон, основывается на неправильном толковании ст. 34, где запрещена Спасителем клятва не абсолютно, а относительно — клятва теми предметами, которые перечисляются дальше. Сам Бог иногда произносил клятву (Пс CIX:4; Иез XXXIII:11; Евр VI:13–18), и Ангелы (Откр X:6). По природе вещей не может считаться неправильным подъем души к Богу, как Свидетелю, Покровителю, Защитнику истины и Мстителю за ложь. Человек, который находится в общении с Богом, не может освободиться от ссылок на Бога в той или другой форме. Цан, утверждавший, что клятва противна христианству, пишет, что только непонимание 33–37 стихов ведет к мысли, что Христос будто бы запретил клятву по требованию гражданских властей, а вместе с тем и добровольное употребление удостоверительных формул в повседневной жизни. Такое мнение несовместимо с общею целью заповедей с 21 ст. Подобно тому, как Спаситель воздержался от всякого суждения о том, должна или не должна власть применить смертную казнь, или о том, в каких случаях развод недозволителен или дозволителен, так и теперь Он не сказал о том, что ученики должны исполнять законы, указанные в 33 стихе, буквально. Слова мученика Аполлония (180–165 г. по Р. X.), который заявил своему судье, что произносить клятву для христианина есть нечто постыдное, и тут же прибавил: «если ты желаешь, чтобы я поклялся, что мы почитаем императора и молимся за его управление, то я принесу достоверную в этом клятву пред истинным Богом», Цан называет превосходными. Соблюдая возможное беспристрастие, мы привели доводы рго и contra клятв. Но какой же вывод может сделать читатель из всего вышеизложенного? Тот, что Спаситель не запрещал клятвы, но ограничил слова клятвенные только ей ей, ни ни, которые по значению равняются всякой клятве. Этого совершенно достаточно во всякой практике. Этому нисколько не противоречат вышеприведенные цитаты из посланий Ап. Павла и проч., потому что в словах его нет и следа каких-либо формальных и особенно принудительных клятв, и они являются простыми только удостоверениями, в которых апостол призывает имя Божие. Распространенные клятвенные формулы нисколько не служат большим и высшим удостоверением истины сравнительно с простыми «да» и «нет». Подробные и распространенные клятвенные формулы, произнесенные или по ошибке, или по недоразумению, или вследствие практической невозможности их исполнять, имели иногда роковые последствия. Вообще же, как видно, в словах Спасителя речь идет о запрещении не клятвы, а только различных клятвенных формул, кроме ей ей, ни ни. Защита принудительных и распространенных клятвенных формул, если принять во внимание многочисленные злоупотребления, какие бывают пои этом, показывает только, что защитники вращаются среди дел плоти, где «прелюбодеяние, блуд, нечистота, непотребство, идолослужение, волшебство, вражда, ссоры, зависть, гнев, распри, разногласия, соблазны, ереси, ненависть, убийства, пьянство, бесчинство» (Гал V:19–21). И для правительств, и для управляемых, в этой ветхозаветной области, свидетельствующей о продолжении жизни ветхозаветного человека, клятвы необходимы, как и убийства, которые являются противодействием убийствам же. Однако опять повторим, что защитники как распространенных клятв, так и убийств, пусть никогда не говорят, что они стоят на чисто новозаветной почве, совершенно освободились от власти ветхозаветного человека и переступили в новую область, где любовь, радость, мир, долготерпение, благость, милосердие, вера, кротость, воздержание. В этой новозаветной области, когда все люди войдут в нее, никаких клятв, кроме простых удостоверений, не требуется и не будет требоваться. Выступая из Ветхого Завета и стремясь к новому, ветхозаветный человек все менее и менее делается наклонным к убийствам, казням, клятвам и проч. Наоборот, оставляя Новый Завет и стремясь к Ветхому, новозаветный человек проявляет все большую и большую склонность к ним — вследствие понятной практической необходимости, подтверждаемой всякого рода законодательствами. — Первое «да» в 37 ст. некоторые считают за подлежащее, а второе за сказуемое. Смысл: пусть да ваше будет да, т. е. истинно в утверждениях, а нет будет нет, т. е. истинно в отрицаниях. Но Цан возражает и считает такой перевод «грамматически «недопустимым», потому что estw, как связь, очевидно относится к logoV, а «да да» и «нет нет» связуемые. Поэтому Цан «осмеливается» повторить догадку, что переводчик здесь затемнил смысл оригинала, который вероятно гласил: «пусть ваше утверждение будет да, и ваше нет — нет», т. е. пусть ваши да и нет будут истинными и достойными доверия, а не одновременными да и нет, или сегодня да, а завтра нет. Относительно tou ponhrou 37 стиха лучшие толкователи признают, что это средний род единственного числа и, следовательно, здесь разумеется не диавол, а вообще злое в мире. Вместо множ. twn ponhrwn поставлено единственное потому, что это грамматически возможно, когда речь идет о коллективных понятиях.
Adam Clarke: Commentary on the Bible - 1831
5:34: Neither by heaven, etc. - It was a custom among the Scythians, when they wished to bind themselves in the most solemn manner, to swear by the king's throne; and if the king was at any time sick, they believed it was occasioned by some one's having taken the oath falsely. Herod. l. iv.
Who is there among the traders and people of this world who obey this law? A common swearer is constantly perjuring himself: such a person should never be trusted. When we make any promise contrary to the command of God, taking, as a pledge of our sincerity, either God, or something belonging to him, we engage that which is not ours, without the Master's consent. God manifests his glory in heaven, as upon his throne; he imprints the footsteps of his perfections upon the earth, his footstool; and shows that his holiness and his grace reign in his temple as the place of his residence. Let it be our constant care to seek and honor God in all his works.
Albert Barnes: Notes on the Bible - 1834
5:34: But I say unto you, Swear not at all - That is, in the manner which he proceeds to specify. Swear not in any of the common and profane ways customary at that time.
By heaven; for it is God's throne - To swear by that was, if it meant anything, to swear by Him that sitteth thereon, Mat 23:22.
Nor by the earth; for it is his footstool - Swearing by that, therefore, is really swearing by God. Or perhaps it means:
1. that we have no right to pledge, or swear by, what belongs to God; and,
2. that oaths by inanimate objects are unmeaningful and wicked.
If they are real oaths, they are by a living Being, who has power to take vengeance. A footstool is that on which the feet rest when sitting. The term is applied to the earth to denote how lowly and humble an object it is when compared with God.
Jerusalem - See the notes at Mat 2:1.
City of the Great King - That is, of God; called the Great King because he was the King of the Israelites, and Jerusalem was the capital of the nation, and the place where he was especially honored as king. Compare Psa 46:4; Psa 48:1-2; Psa 87:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:34: Swear: Deu 23:21-23; Ecc 9:2; Jam 5:12
heaven: Mat 23:16-22; Isa 57:15, Isa 66:1
John Gill
5:34 But I say unto you, swear not at all,.... Which must not be understood in the strictest sense, as though it was not lawful to take an oath upon any occasion, in an affair of moment, in a solemn serious manner, and in the name of God; which may be safely done: but of rash swearing, about trivial matters, and by the creatures; as appears by what follows,
neither by heaven; which is directly contrary to the Jewish canons (m), which say,
"they that swear "by heaven", and by earth, are free.''
Upon the words in Song 2:7, "I adjure you", &c. it is asked (n),
"by what does she adjure them? R. Eliezer says, by the heavens, and by the earth; by the hosts, the host above, and the host below.''
So Philo the Jew says (o) that the most high and ancient cause need not to be immediately mentioned in swearing; but the "earth", the sun, the stars, "heaven", and the whole world. So R. Aben Ezra, and R. David Kimchi, explain Amos 4:2. "The Lord God hath sworn by his holiness"; that is, say they, "by heaven": which may be thought to justify them, in this form of swearing; though they did not look upon it as a binding oath, and therefore if broken they were not criminal (p).
"He that swears by heaven, and by the earth, and by the sun, and the like; though his intention is nothing less than to him that created them, this is no oath.''
The reason why it is forbidden by Christ to swear by heaven, is,
for it is God's throne; referring to Is 66:1 where he sits, the glory of his majesty shines forth, and is itself glorious and excellent, and not to be mentioned in a vain way; and especially, for the reason Christ elsewhere gives, Mt 23:22 that "he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon"; so that they doubly sinned, first, by openly swearing by that which is God's creature; and then, by tacitly bringing God into their rash and vain oaths.
(m) Misn. Shebuot, c. 4. sect. 13. (n) Shirhashirim Rabba, fol. 10. 4. (o) De Special. leg. p 770. (p) Maimon. Hilch. Shebuot, c. 12. sect. 3.
5:355:35: եւ մի՛ յերկիր՝ զի պատուանդա՛ն է ոտից նորա. եւ մի՛ յԵրուսաղէմ՝ զի քաղա՛ք է մեծի Արքայի.
35 ո՛չ երկրի վրայ, որովհետեւ նրա ոտքերին պատուանդան է, եւ ո՛չ Երուսաղէմի վրայ, որովհետեւ մեծ Արքայի քաղաքն է
35 Եւ ո՛չ ալ երկրի վրայ՝ որ անոր ոտքերուն պատուանդանն է, ո՛չ ալ Երուսաղէմի վրայ՝ որ մեծ Թագաւորին քաղաքն է,
եւ մի՛ յերկիր` զի պատուանդան է ոտից նորա, եւ մի՛ յԵրուսաղէմ` զի քաղաք է մեծի Արքայի:

5:35: եւ մի՛ յերկիր՝ զի պատուանդա՛ն է ոտից նորա. եւ մի՛ յԵրուսաղէմ՝ զի քաղա՛ք է մեծի Արքայի.
35 ո՛չ երկրի վրայ, որովհետեւ նրա ոտքերին պատուանդան է, եւ ո՛չ Երուսաղէմի վրայ, որովհետեւ մեծ Արքայի քաղաքն է
35 Եւ ո՛չ ալ երկրի վրայ՝ որ անոր ոտքերուն պատուանդանն է, ո՛չ ալ Երուսաղէմի վրայ՝ որ մեծ Թագաւորին քաղաքն է,
zohrab-1805▾ eastern-1994▾ western am▾
5:3535: ни землею, потому что она подножие ног Его; ни Иерусалимом, потому что он город великого Царя;
5:35  μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ· μήτε εἰς ἱεροσόλυμα, ὅτι πόλις ἐστὶν τοῦ μεγάλου βασιλέως·
5:35. μήτε (lest-also) ἐν (in) τῇ ( unto-the-one ) γῇ , ( unto-a-soil ,"ὅτι (to-which-a-one) ὑποπόδιόν ( an-under-footlet ) ἐστιν ( it-be ) τῶν ( of-the-ones ) ποδῶν ( of-feet ) αὐτοῦ : ( of-it ) μήτε (lest-also) εἰς (into) Ἰεροσόλυμα, (to-a-Hierosoluma,"ὅτι (to-which-a-one) πόλις ( a-city ) ἐστὶν ( it-be ) τοῦ ( of-the-one ) μεγάλου ( of-great ) βασιλέως : ( of-a-ruler-of )
5:35. neque per terram quia scabillum est pedum eius neque per Hierosolymam quia civitas est magni RegisNor by the earth, for it is his footstool: nor by Jerusalem, for it is the city of the great king:
35. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King.
Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King:

35: ни землею, потому что она подножие ног Его; ни Иерусалимом, потому что он город великого Царя;
5:35  μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ· μήτε εἰς ἱεροσόλυμα, ὅτι πόλις ἐστὶν τοῦ μεγάλου βασιλέως·
5:35. neque per terram quia scabillum est pedum eius neque per Hierosolymam quia civitas est magni Regis
Nor by the earth, for it is his footstool: nor by Jerusalem, for it is the city of the great king:
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:35: the earth: Psa 99:5
the city: Ch2 6:6; Psa 48:2, Psa 87:2; Mal 1:14; Rev 21:2, Rev 21:10
John Gill
5:35 Nor by the earth, for it is his footstool,.... That the Jews were wont to swear by the earth, is clear from the above mentioned instances; and is condemned by Christ for this reason, because the earth is God's "footstool", referring, as before, to Is 66:1 on which he treads; and where he also manifests forth his glory, and is a considerable part of the work of his hands.
Neither by Jerusalem, which the Jews used to swear by: such forms of vows as these are to be met with in their writings (q);
"as the altar, as the temple, "as Jerusalem";''
that is, by Jerusalem, I vow I will do this, or the other thing.
"R. Judah says, he that says Jerusalem (i.e. as Bartenora observes (r), without the note of comparison, as) says nothing.''
In the Gemara (s) it is,
"he that says as Jerusalem, does not say anything, till he has made his vow concerning a thing, which is offered up in Jerusalem.''
Dr. Lightfoot (t) has produced forms of vowing and swearing, which have not occurred to me.
"Jerusalem; "for", or "unto Jerusalem", which exactly answers to , here; and "by Jerusalem";''
The reason given for prohibiting this kind of oath, is;
for it is the city of the great king: not of David, but of the King of kings, the Lord of hosts; who had his residence, and his worship, here; see Ps 48:2.
(q) Misn. Nedarim, c. 1. sect. 3. (r) In. ib. (s) T. Bab. Nedarim, fol. 11. 1. (t) In loc. ex Tosapht. in Nedarim, c. 1.
Robert Jamieson, A. R. Fausset and David Brown
5:35 Nor by the earth; for it is his footstool--(quoting Is 66:1);
neither by Jerusalem for it is the city of the great King--(quoting Ps 48:2).
5:365:36: եւ մի՛ ՚ի գլուխ քո երդնուցուս, զի ո՛չ կարես մազ մի սպիտակ առնել՝ կամ թուխ։
36 Եւ քո գլխով էլ չերդուես, որովհետեւ չես կարող մի մազ իսկ սպիտակ կամ սեւ դարձնել
36 Ոչ ալ քու գլխուդ վրայ երդում ընես, վասն զի չես կրնար մէկ մազ ճերմկցնել կամ սեւցնել։
եւ մի՛ ի գլուխ քո երդնուցուս, զի ոչ կարես մազ մի սպիտակ առնել կամ թուխ:

5:36: եւ մի՛ ՚ի գլուխ քո երդնուցուս, զի ո՛չ կարես մազ մի սպիտակ առնել՝ կամ թուխ։
36 Եւ քո գլխով էլ չերդուես, որովհետեւ չես կարող մի մազ իսկ սպիտակ կամ սեւ դարձնել
36 Ոչ ալ քու գլխուդ վրայ երդում ընես, վասն զի չես կրնար մէկ մազ ճերմկցնել կամ սեւցնել։
zohrab-1805▾ eastern-1994▾ western am▾
5:3636: ни головою твоею не клянись, потому что не можешь ни одного волоса сделать белым или черным.
5:36  μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν.
5:36. μήτε (lest-also) ἐν (in) τῇ (unto-the-one) κεφαλῇ (unto-a-head) σου (of-thee) ὀμόσῃς, (thou-might-have-oathed,"ὅτι (to-which-a-one) οὐ (not) δύνασαι ( thou-able ) μίαν (to-one) τρίχα (to-a-hair) λευκὴν (to-white) ποιῆσαι (to-have-done-unto) ἢ (or) μέλαιναν. (to-black)
5:36. neque per caput tuum iuraveris quia non potes unum capillum album facere aut nigrumNeither shalt thou swear by thy head, because thou canst not make one hair white or black.
36. Neither shalt thou swear by thy head, for thou canst not make one hair white or black.
Neither shalt thou swear by thy head, because thou canst not make one hair white or black:

36: ни головою твоею не клянись, потому что не можешь ни одного волоса сделать белым или черным.
5:36  μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν.
5:36. neque per caput tuum iuraveris quia non potes unum capillum album facere aut nigrum
Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
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Adam Clarke: Commentary on the Bible - 1831
5:36: Neither shalt thou swear by thy head - For these plain reasons:
1st. God commands thee not to do it.
2dly. Thou hast nothing which is thy own, and thou shouldst not pledge another's property.
3dly. It never did, and never can, answer any good purpose. And
4thly. Being a breach of the law of God, it is the way to everlasting misery.
Albert Barnes: Notes on the Bible - 1834
5:36: Neither shalt thou swear by thy head - This was a common oath. The Gentiles also used this oath. To swear by the head was the same as to swear by the life; or to say, I will forfeit my life if what I say is not true. God is the Author of the life, and to swear by that, therefore, is the same as to swear by him.
Because thou canst not make one hair white or black - You have no control or right over your own life. You cannot even change one single hair. God has all that control; and it is therefore improper and profane to pledge what is God's gift and God's property; and it is the same as swearing by God himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:36: shalt: Mat 23:16-21
because: Mat 6:27; Luk 12:25
John Gill
5:36 Neither shalt thou swear by thy head,.... This also was a common form of swearing among the Jews: take a few instances.
"If anyone is bound to his friend by an oath, and says to him, vow unto me , "by the life of thy head"; R. Meir says (u), he may retract it; but the wise men say, he cannot.''
Again (w), a certain Rabbi said to Elijah,
"I heard "Bath Kol" (or the voice from heaven) mourning like a dove, and saying, woe to my children; for, because of their sins, I have destroyed my house, and have burnt my temple, and have carried them captive among the nations: and he (Elijah) said unto him , "by thy life, and by the life of thy head", not this time only it says so, but it says so three times every day.''
Once more (x), says R. Simeon ben Antipatras, to R. Joshua,
"I have heard from the mouth of the wise men, that he that vows in the law, and transgresses, is to be beaten with forty stripes: he replies, blessed art thou of God, that thou hast so done, , "by thy life, and by the life of thy head", he that is used to do so is to be beaten.''
This form of swearing is condemned, for this reason,
because thou canst not make one hair white or black: which shows, that a man's head, nor, indeed, one hair of his head, is in his own power, and therefore he ought not to swear by it; as he ought not to swear by heaven, or earth, or Jerusalem, because these were in the possession of God. Some copies read, "canst not make one white hair black".
(u) Misn. Sanhedrim, c. 3. sect 2. (w) T. Bab. Beracot, fol. 3. 1. (x) Derech. Eretz, c. 6. fol. 18. 2.
John Wesley
5:36 For thou canst not make one hair white or black - Whereby it appears, that this also is not thine but God's.
Robert Jamieson, A. R. Fausset and David Brown
5:36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black--In the other oaths specified, God's name was profaned quite as really as if His name had been uttered, because it was instantly suggested by the mention of His "throne," His "footstool," His "city." But in swearing by our own head and the like, the objection lies in their being "beyond our control," and therefore profanely assumed to have a stability which they have not.
5:375:37: Այլ եղիցի ձեր բան, այոն՝ այո, եւ ոչն՝ ո՛չ. զի աւելին քան զայն ՚ի չարէ՛ն է[86]։ [86] Ոմանք. Ձեր բանն... զի աւելի։
37 Այլ ձեր խօսքը լինի՝ այոն՝ այո, եւ ոչը՝ ոչ. որովհետեւ դրանից աւելին չարից է:
37 Հապա ձեր խօսքը ըլլայ այոն՝ այո, եւ ոչը՝ ոչ. ու ասկէ աւելին չարէն յառաջ կու գայ’»։
Այլ եղիցի ձեր բան` Այոն այո, եւ, Ոչն ոչ. զի աւելին քան զայն ի չարէն է:

5:37: Այլ եղիցի ձեր բան, այոն՝ այո, եւ ոչն՝ ո՛չ. զի աւելին քան զայն ՚ի չարէ՛ն է[86]։
[86] Ոմանք. Ձեր բանն... զի աւելի։
37 Այլ ձեր խօսքը լինի՝ այոն՝ այո, եւ ոչը՝ ոչ. որովհետեւ դրանից աւելին չարից է:
37 Հապա ձեր խօսքը ըլլայ այոն՝ այո, եւ ոչը՝ ոչ. ու ասկէ աւելին չարէն յառաջ կու գայ’»։
zohrab-1805▾ eastern-1994▾ western am▾
5:3737: Но да будет слово ваше: да, да; нет, нет; а что сверх этого, то от лукавого.
5:37  ἔστω δὲ ὁ λόγος ὑμῶν ναὶ ναί, οὒ οὔ· τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστιν.
5:37. ἔστω (It-should-be) δὲ (moreover) ὁ (the-one) λόγος (a-forthee) ὑμῶν (of-ye,"ναὶ (yea) ναί, (yea,"οὒ (not) οὔ: (not) τὸ (the-one) δὲ (moreover) περισσὸν (abouted) τούτων (of-the-ones-these) ἐκ (out) τοῦ (of-the-one) πονηροῦ (of-en-necessitated) ἐστίν. (it-be)
5:37. sit autem sermo vester est est non non quod autem his abundantius est a malo estBut let your speech be yea, yea: no, no: and that which is over and above these, is of evil.
37. But let your speech be, Yea, yea; Nay, nay: and whatsoever is more than these is of the evil .
But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil:

37: Но да будет слово ваше: да, да; нет, нет; а что сверх этого, то от лукавого.
5:37  ἔστω δὲ ὁ λόγος ὑμῶν ναὶ ναί, οὒ οὔ· τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστιν.
5:37. sit autem sermo vester est est non non quod autem his abundantius est a malo est
But let your speech be yea, yea: no, no: and that which is over and above these, is of evil.
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Adam Clarke: Commentary on the Bible - 1831
5:37: Let your communication be, Yea, yea; Nay, nay - That is, a positive affirmation, or negation, according to your knowledge of the matter concerning which you are called to testify. Do not equivocate; mean what you assert, and adhere to your assertion. Hear what a heathen says on this subject: -
Εχθρος γαρ μοι κεινος ὁμως αιδαο πυλησιν,
Ος χ'ετερον μεν κευθει ενι φρεσιν, αλλο δε βαζει.
Hom. Il. ix. 312
"He whose words agree not with his private thoughts is as detestable to me as the gates of hell."
See on Joshua 2 (note) at the end.
See the subject of swearing particularly considered in the note at the conclusion of Deuteronomy 6 (note).
Whatsoever is more than these - That is, more than a bare affirmation or negation, according to the requirements of Eternal Truth, cometh of evil; or, is of the wicked one - εκ του πονηρου εϚιν, i.e. the devil, the father of superfluities and lies. One of Selden's MSS. and Gregory Nyssen, a commentator of the fourth century, have εκ του διαβολου εϚιν, is of the devil.
That the Jews were notoriously guilty of common swearing, for which our Lord particularly reprehends them, and warns his disciples against, and that they swore by heaven, by earth, by Jerusalem, by their head, etc., the following extracts, made by Dr. Lightfoot from their own writings, amply testify: -
"It was customary and usual among them to swear by the creatures. 'If any swear by heaven, by earth, by the sun, etc., although the mind of the swearer be, under these words, to swear by Him who created them, yet this is not an oath. Or, if any swear by some of the prophets, or by some of the books of the Scripture, although the sense of the swearer be to swear by Him that sent that prophet, or that gave that book, nevertheless, this is not an oath. Maimonides.'
"If any adjure another by heaven or earth, he is not guilty. Talmud.
"They swore by Heaven, השמים כן הוא hashshamayim, ken hu, 'By heaven, so it is.' Bab. Berac.
"They swore by the Temple. 'When turtles and young pigeons were sometimes sold at Jerusalem for a penny of gold, Rabban Simeon ben Gamaliel said, המעו הוה By this habitation (that is, by this Temple) I will not rest this night, unless they be sold for a penny of silver.' Cherituth, cap. i.
"R. Zechariah ben Ketsab said, המעו הוה 'By this Temple, the hand of the woman departed not out of my hand.'
R. Jochanan said, היכלא 'By the Temple, it is in our hand, etc.' Ketuboth and Bab. Kidushin.
"Bava ben Buta swore by the Temple in the end of the tract Cherithuth, and Rabban Simeon ben Gamaliel in the beginning, וזה מנהג כישראל And so was the custom in Israel. - Note this, so was the custom.
Jucas. fol. 56.
"They swore by the city Jerusalem. R. Judah saith, 'He that saith, By Jerusalem, saith nothing, unless with an intent purpose he shall vow towards Jerusalem.' Where also, after two lines coming between those forms of swearing and vowing, are added, ירושלם לירושלם בירושלם היכל להיכל בהיכל 'Jerusalem, For Jerusalem, By Jerusalem. - The Temple, For the temple, By the temple. - The Altar, For the altar, By the altar. - The Lamb, For the Lamb, By the Lamb. - The Chambers of the Temple, For the chambers of the temple, By the chambers of the temple. - The Word, For the Word, By the Word. - The Sacrifices on Fire, For the sacrifices on fire, By the sacrifices on fire. - The Dishes, For the dishes, By the dishes. - By all these things, that I will do this to you.' Tosapht. ad. Nedarim.
"They swore by their own Heads. 'One is bound to swear to his neighbor, and he saith, ריד לי כתיי ראשך Vow (or swear) to me by the life of thy head, etc. Sanhedr. cap. 3.
"One of the holiest of their precepts relative to swearing was this: 'Be not much in oaths, although one should swear concerning things that are true; for in much swearing it is impossible not to profane.' Tract. Demai." - See Lightfoot's Works, vol. ii. p. 149.
They did not pretend to forbid All common swearing, but only what they term Much. A Jew might swear, but he must not be too abundant in the practice. Against such permission, our Lord opposes his Swear Not At All! He who uses any oath, except what he is solemnly called by the magistrate to make, so far from being a Christian, he does not deserve the reputation, either of decency or common sense. In some of our old elementary books for children, we have this good maxim: "Never swear: for he that swears will lie; and he that lies will steal; and, if so, what bad things will he not do!" Reading Made Easy.
Albert Barnes: Notes on the Bible - 1834
5:37: But let your communication - Your word; what you say.
Be, Yea - Yes. This does not mean that we should always use the word "yea," for it might as well have been translated "yes"; but it means that we should simply affirm or declare that a thing is so.
More than these - More than these affirmations.
Cometh of evil - Is evil. Proceeds from some evil disposition or purpose. And from this we may learn:
1. That profane swearing is always the evidence of a depraved heart. To trifle with the name of God, or with any of his works, is itself most decided proof of depravity.
2. That no man is believed any sooner in common conversation because he swears to a thing. When we hear a man swear to a thing, it is pretty good evidence that he knows what he is saying to be false, and we should be on our guard. He that will break the third commandment will not hesitate to break the ninth also. And this explains the fact that profane swearers are seldom believed. The man who is always believed is he whose character is beyond suspicion in all things, who obeys all the laws of God, and whose simple declaration, therefore, is enough. A man that is truly a Christian, and leads a Christian life, does not need oaths and profaneness to make him believed.
3. It is no mark of a gentleman to swear. The most worthless and vile. the refuse of mankind, the drunkard and the prostitute, swear as well as the best dressed and educated gentleman. No particular endowments are requisite to give finish to the art of cursing. The basest and meanest of mankind swear with as much tact and skill as the most refined, and he that wishes to degrade himself to the very lowest level of pollution and shame should learn to be a common swearer. Any person has talents enough to learn to curse God and his fellowmen, and to pray - for every man who swears prays - that God would sink him and others into hell. No profane person knows but that God will hear his prayer, and send him to the regions of woe.
4. Profaneness does no one any good. Nobody is the richer, or wiser, or happier for it. It helps no one's morals or manners. It commends no one to any society. The profane man must be, of course, shut out from female society, and no refined conversation can consist with it. It is disgusting to the refined; abominable to the good; insulting to those with whom we associate; degrading to the mind; unprofitable, needless, and injurious in society; and awful in the sight of God.
5. God will not hold the profane swearer guiltless. Wantonly to profane His name, to call His vengeance down, to curse Him on His throne, to invoke damnation, is perhaps of all offences the most awful. And there is not in the universe more cause of amazement at His forbearance, than that God does not rise in vengeance, and smite the profane swearer at once to hell. Verily, in a world like this, where His name is profaned every day, and hour, and moment by thousands, God shows that He is slow to anger, and that His mercy is without bounds!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:37: let: Co2 1:17-20; Col 4:6; Jam 5:12
cometh: Mat 13:19, Mat 15:19; Joh 8:44; Eph 4:25; Col 3:9; Jam 5:12
Geneva 1599
5:37 But let your communication be, (t) Yea, yea; Nay, nay: for whatsoever is more than these cometh of (u) evil.
(t) Whatever you affirm, affirm it alone, and whatever you deny, deny it alone without any more words.
(u) From an evil conscience, or from the devil.
John Gill
5:37 But let your communication be yea, yea,.... That is, let your speech, in your common conversation, and daily business of life, when ye answer to anything in the affirmative, be "yea"; and when ye answer to anything in the negative, "nay": and for the stronger asseveration of the matter, when it is necessary, double these words; but let no oaths be joined unto them: this is enough; a righteous man's yea, is yea, and his no, is no; his word is sufficient. Hence it appears, that our Lord is here speaking of rash swearing, and such as was used in common conversation, and is justly condemned by him. The Jews have no reason to reject this advice of Christ, who often use and recommend the same modes of expression. They endeavour to raise the esteem of their doctors and wise men, by saying, that their words, both in doctrines and dealings with men, are "yea, yea" (y). One of their (z) commentators on the word "saying", in, Ex 20:1 makes this observation;
"hence we learn, that they used to answer, "concerning yea, yea, and concerning nay, nay".''
This way of speaking, they looked upon equivalent to an oath; yea, they affirm it was one.
"Says R. Eliezer (a), , "nay is an oath; yea is an oath", absolutely; "nay" is an oath, as it is written, Gen 9:11 and Is 54:9. But that "yea" is an oath, how does it appear? It is concluded from hence, that "nay" is an oath; saith Rabba, there are that say "nay, nay", twice; and there are that say "yea, yea", twice; as it is written, Gen 9:11 and from hence, that "nay" is twice, "yea" is also twice said.''
The gloss upon it is,
"he that says either "nay, nay", twice, or "yea, yea", twice; lo! it is "as an after oath", which confirms his words.''
For whatsoever is more than these, cometh of evil: that is, whatever exceeds this way of speaking and conversation, in the common affairs of life, is either from the devil, who is the evil one, by way of eminency; or from the evil heart of man, from the pride, malice, envy, &c. that are in it.
(y) T. Bab. Moed Katon, fol. 20. 1. Maimon. Hilch. Dayot. c. 5. sect. 13. (z) R. Sol. Jarchi, in Exod. xx. 1. (a) T. Bab. Shebuot, fol. 36. 1. Vid. Maimon. Hilch. Shebuot, c. 2. sect. 1.
John Wesley
5:37 Let your conversation be yea, yea; nay, nay - That is, in your common discourse, barely affirm or deny.
Robert Jamieson, A. R. Fausset and David Brown
5:37 But let your communication--"your word," in ordinary intercourse, be,
Yea, yea; Nay, nay--Let a simple Yes and No suffice in affirming the truth or the untruth of anything. (See Jas 5:12; 2Cor 1:17-18).
for whatsoever is more than these cometh of evil--not "of the evil one"; though an equally correct rendering of the words, and one which some expositors prefer. It is true that all evil in our world is originally of the devil, that it forms a kingdom at the head of which he sits, and that, in every manifestation of it he has an active part. But any reference to this here seems unnatural, and the allusion to this passage in the Epistle of James (Jas 5:12) seems to show that this is not the sense of it: "Let your yea be yea; and your nay, nay; lest ye fall into condemnation." The untruthfulness of our corrupt nature shows itself not only in the tendency to deviate from the strict truth, but in the disposition to suspect others of doing the same; and as this is not diminished, but rather aggravated, by the habit of confirming what we say by an oath, we thus run the risk of having all reverence for God's holy name, and even for strict truth, destroyed in our hearts, and so "fall into condemnation." The practice of going beyond Yes and No in affirmations and denials--as if our word for it were not enough, and we expected others to question it--springs from that vicious root of untruthfulness which is only aggravated by the very effort to clear ourselves of the suspicion of it. And just as swearing to the truth of what we say begets the disposition it is designed to remove, so the love and reign of truth in the breasts of Christ's disciples reveals itself so plainly even to those who themselves cannot be trusted, that their simple Yes and No come soon to be more relied on than the most solemn asseverations of others. Thus does the grace of our Lord Jesus Christ, like a tree cast into the bitter waters of human corruption, heal and sweeten them.
Same Subject--Retaliation (Mt 5:38-42). We have here the converse of the preceding lessons. They were negative: these are positive.
5:385:38: Լուարուք զի ասացաւ. Ակն ընդ ական, եւ ատա՛մն ընդ ատաման։
38 Լսել էք՝ ինչ ասուեց. «Աչքի փոխարէն՝ աչք եւ ատամի փոխարէն՝ ատամ»
38 «Լսեր էք որ ըսուեցաւ. ‘Աչքի տեղ՝ աչք ու ակռայի տեղ՝ ակռայ’։
Լուարուք զի ասացաւ. Ակն ընդ ական եւ ատամն ընդ ատաման:

5:38: Լուարուք զի ասացաւ. Ակն ընդ ական, եւ ատա՛մն ընդ ատաման։
38 Լսել էք՝ ինչ ասուեց. «Աչքի փոխարէն՝ աչք եւ ատամի փոխարէն՝ ատամ»
38 «Լսեր էք որ ըսուեցաւ. ‘Աչքի տեղ՝ աչք ու ակռայի տեղ՝ ակռայ’։
zohrab-1805▾ eastern-1994▾ western am▾
5:3838: Вы слышали, что сказано: око за око и зуб за зуб.
5:38  ἠκούσατε ὅτι ἐρρέθη, ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος.
5:38. Ἠκούσατε (Ye-heard) ὅτι (to-which-a-one) ἐρρέθη (it-was-uttered-unto," Ὀφθαλμὸν ( To-an-eye ) ἀντὶ ( ever-a-one ) ὀφθαλμοῦ ( of-an-eye ) καὶ ( and ) ὀδόντα ( to-a-tooth ) ἀντὶ ( ever-a-one ) ὀδόντος . ( of-a-tooth )
5:38. audistis quia dictum est oculum pro oculo et dentem pro denteYou have heard that it hath been said: An eye for an eye, and a tooth for a tooth.
38. Ye have heard that it was said, An eye for an eye, and a tooth for a tooth:
Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:

38: Вы слышали, что сказано: око за око и зуб за зуб.
5:38  ἠκούσατε ὅτι ἐρρέθη, ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος.
5:38. audistis quia dictum est oculum pro oculo et dentem pro dente
You have heard that it hath been said: An eye for an eye, and a tooth for a tooth.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38 Слова взяты из Исх XXI:24; Лев XXIV:20; Втор XIX:21. причем, прибавлено только «и», которого нет ни в одном из указанных мест на еврейском языке. Но зато, сравнительно с еврейским, речь сокращенная, пропущено: «руку за руку, ногу за ногу, обожжение за обожжение, рану за рану, ушиб за ушиб» (Исх XXI:24); «перелом за перелом» (Лев XXIV:20); «душу за душу… руку за руку, ногу за ногу» (Втор XIX:21). Еврейский текст буквально передан у LXX и также с пропуском «и». В Ветхом Завете, как и других древних народов, существовал так наз. закон возмездия (у римлян jus talionis), который применялся не только по суду, но и в отношениях частных лиц. Христос здесь на этот закон и указывает.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
38-42: In these verses the law of retaliation is expounded, and in a manner repealed. Observe,

I. What the Old-Testament permission was, in case of injury; and here the expression is only, Ye have heard that is has been said; not, as before, concerning the commands of the decalogue, that it has been said by, or to, them of old time. It was a command, that every one should of necessity require such satisfaction; but they might lawfully insist upon it, if they pleased; an eye for an eye, and a tooth for a tooth. This we find, Exod. xxi. 24; Lev. xxiv. 20; Deut. xix. 21; in all which places it is appointed to be done by the magistrate, who bears not the sword in vain, but is the minister of God, an avenger to execute wrath, Rom. xiii. 4. It was a direction to the judges of the Jewish nation what punishment to inflict in case of maims, for terror to such as would do mischief on the one hand, and for a restraint to such as have mischief done to them on the other hand, that they may not insist on a greater punishment than is proper: it is not a life for an eye, nor a limb for a tooth, but observe a proportion; and it is intimated (Num. xxxv. 31), that the forfeiture in this case might be redeemed with money; for when it is provided that no ransom shall be taken for the life of a murderer, it is supposed that for maims a pecuniary satisfaction was allowed.

But some of the Jewish teachers, who were not the most compassionate men in the world, insisted upon it as necessary that such revenge should be taken, even by private persons themselves, and that there was no room left for remission, or the acceptance of satisfaction. Even now, when they were under the government of the Roman magistrates, and consequently the judicial law fell to the ground of course, yet they were still zealous for any thing that looked harsh and severe.

Now, so far this is in force with us, as a direction to magistrates, to use the sword of justice according to the good and wholesome laws of the land, for the terror of evil-doers, and the vindication of the oppressed. That judge neither feared God nor regarded man, who would not avenge the poor widow of her adversary, Luke xviii. 2, 3. And it is in force as a rule to lawgivers, to provide accordingly, and wisely to apportion punishments to crimes, for the restraint of rapine and violence, and the protection of innocency.

II. What the New-Testament precept is, as to the complainant himself, his duty is, to forgive the injury as done to himself, and no further to insist upon the punishment of it than is necessary to the public good: and this precept is consonant to the meekness of Christ, and the gentleness of his yoke.

Two things Christ teaches us here:

1. We must not be revengeful (v. 39); I say unto you, that ye resist not evil;--the evil person that is injurious to you. The resisting of any ill attempt upon us, is here as generally and expressly forbidden, as the resisting of the higher powers is (Rom. xiii. 2); and yet this does not repeal the law of self-preservation, and the care we are to take of our families; we may avoid evil, and may resist it, so far as is necessary to our own security; but we must not render evil for evil, must not bear a grudge, nor avenge ourselves, nor study to be even with those that have treated us unkindly, but we must go beyond them by forgiving them, Prov. xx. 22; xxiv. 29; xxv. 21, 22; Rom. xii. 7. The law of retaliation must be made consistent with the law of love: nor, if any have injured us, is our recompence in our own hands, but in the hands of God, to whose wrath we must give place; and sometimes in the hands of his viceregents, where it is necessary for the preservation of the public peace; but it will not justify us in hurting our brother to say that he began, for it is the second blow that makes the quarrel; and when we were injured, we had an opportunity not to justify our injuring him, but to show ourselves the true disciples of Christ, by forgiving him.

Three things our Saviour specifies, to show that Christians must patiently yield to those who bear hard upon them, rather than contend; and these include others.

(1.) A blow on the cheek, which is an injury to me in my body; "Whosoever shall smite thee on thy right cheek," which is not only a hurt, but an affront and indignity (2 Cor. xi. 20), if a man in anger or scorn thus abuse thee, "turn to him the other cheek;" that is, "instead of avenging that injury, prepare for another, and bear it patiently: give not the rude man as good as he brings; do not challenge him, nor enter an action against him; if it be necessary to the public peace that he be bound to his good behaviour, leave that to the magistrate; but for thine own part, it will ordinarily be the wisest course to pass it by, and take no further notice of it: there are no bones broken, no great harm done, forgive it and forget it; and if proud fools think the worse of thee, and laugh at thee for it, all wise men will value and honour thee for it, as a follower of the blessed Jesus, who, though he was the Judge of Israel, did not smite those who smote him on the cheek," Micah v. 1. Though this may perhaps, with some base spirits, expose us to the like affront another time, and so it is, in effect, to turn the other cheek, yet let not that disturb us, but let us trust God and his providence to protect us in the way of our duty. Perhaps, the forgiving of one injury may prevent another, when the avenging of it would but draw on another; some will be overcome by submission, who by resistance would but be the more exasperated, Prov. xxv. 22. However, our recompence is in Christ's hands, who will reward us with eternal glory for the shame we thus patiently endure; and though it be not directly inflicted, it if be quietly borne for conscience' sake, and in conformity to Christ's example, it shall be put upon the score of suffering for Christ.

(2.) The loss of a coat, which is a wrong to me in my estate (v. 40); If any man will sue thee at the law, and take away thy coat. It is a hard case. Note, It is common for legal processes to be made use of for the doing of greatest injuries. Though judges be just and circumspect, yet it is possible for bad men who make no conscience of oaths and forgeries, by course of law to force off the coat from a man's back. Marvel not at the matter (Eccl. v. 8), but, in such a case, rather than go to the law by way of revenge, rather than exhibit a cross bill, or stand out to the utmost, in defence of that which is thy undoubted right, let him even take thy cloak also. If the matter be small, which we may lose without an considerable damage to our families, it is good to submit to it for peace' sake. "It will not cost thee so much to buy another cloak, as it will cost thee by course of law to recover that; and therefore unless thou canst get it again by fair means, it is better to let him take it."

(3.) The going a mile by constraint, which is a wrong to me in my liberty (v. 41); "Whosoever shall compel thee to go a mile, to run an errand for him, or to wait upon him, grudge not at it, but go with him two miles rather than fall out with him:" say not, "I would do it, if I were not compelled to it, but I hate to be forced;" rather say, "Therefore I will do it, for otherwise there will be a quarrel;" and it is better to serve him, than to serve thy own lusts of pride and revenge. Some give this sense of it: The Jews taught that the disciples of the wise, and the students of the law, were not to be pressed, as others might, by the king's officers, to travel upon the public service; but Christ will not have his disciples to insist upon this privilege, but to comply rather than offend the government. The sum of all is, that Christians must not be litigious; small injuries must be submitted to, and no notice taken of them; and if the injury be such as requires us to seek reparation, it must be for a good end, and without thought of revenge: though we must not invite injuries, yet we must meet them cheerfully in the way of duty, and make the best of them. If any say, Flesh and blood cannot pass by such an affront, let them remember, that flesh and blood shall not inherit the kingdom of God.

2. We must be charitable and beneficent (v. 42); must not only do no hurt to our neighbours, but labour to do them all the good we can. (1.) We must be ready to give; "Give to him that asketh thee. If thou has an ability, look upon the request of the poor as giving thee an opportunity for the duty of almsgiving." When a real object of charity presents itself, we should give at the first word: Give a portion to seven, and also to eight; yet the affairs of our charity must be guided with discretion (Ps. cxii. 5), lest we give that to the idle and unworthy, which should be given to those that are necessitous, and deserve well. What God says to us, we should be ready to say to our poor brethren, Ask, and it shall be given you. (2.) We must be ready to lend. This is sometimes as great a piece of charity as giving; as it not only relieves the present exigency, but obliges the borrower to providence, industry, and honesty; and therefore, "From him that would borrow of thee something to live on, or something to trade on, turn not thou away: shun not those that thou knowest have such a request to make of thee, nor contrive excuses to shake them off." Be easy of access to him that would borrow: though he be bashful, and have not confidence to make known his case and beg the favour, yet thou knowest both his need and his desire, and therefore offer him the kindness. Exorabor antequam rogor; honestis precibus occuram--I will be prevailed on before I am entreated; I will anticipate the becoming petition. Seneca, De Vitâ Beatâ. It becomes us to be thus forward in acts of kindness, for before we call, God hears us, and prevents us with the blessings of his goodness.
Adam Clarke: Commentary on the Bible - 1831
5:38: An eye for an eye - Our Lord refers here to the law of retaliation mentioned See Exo 21:24, (see the note there, and see Lev 24:20 (note)), which obliged the offender to suffer the same injury he had committed. The Greeks and Romans had the same law. So strictly was it attended to at Athens, that if a man put out the eye of another who had but one, the offender was condemned to lose both his eyes, as the loss of one would not be an equivalent misfortune. It seems that the Jews had made this law (the execution of which belonged to the civil magistrate) a ground for authorizing private resentments, and all the excesses committed by a vindictive spirit. Revenge was often carried to the utmost extremity, and more evil returned than what had been received. This is often the case among those who are called Christians.
Albert Barnes: Notes on the Bible - 1834
5:38: An eye for an eye ... - This command is found in Exo 21:24; Lev 24:20, and Deu 19:21. In these places it was given as a rule to regulate the decisions of judges. They were to take eye for eye, and tooth for tooth, and to inflict burning for burning. As a judicial rule it is not unjust. Christ finds no fault with the rule as applied to magistrates, and does not take upon himself to repeal it. But instead of confining it to magistrates, the Jews had extended it to private conduct, and made it the rule by which to take Rev_enge. They considered themselves justified by this rule to inflict the same injury on others that they had received. Our Saviour remonstrates against this. He declares that the law had no reference to private Rev_enge, that it was given only to regulate the magistrate, and that their private conduct was to be governed by different principles.
The general principle which he laid down was, that we are not to resist evil; that is, as it is in the Greek, nor to set ourselves against an evil person who is injuring us. But even this general direction is not to be pressed too strictly. Christ did not intend to teach that we are to see our families murdered, or be murdered ourselves; rather than to make resistance. The law of nature, and all laws, human and divine, justify self-defense when life is in danger. It cannot surely be the intention to teach that a father should sit by coolly and see his family butchered by savages, and not be allowed to defend them. Neither natural nor Rev_ealed religion ever did, or ever can, inculcate this doctrine. Our Saviour immediately explains what he means by it. Had he intended to refer it to a case where life is in danger, he would most surely have mentioned it. Such a case was far more worthy of statement than those which he did mention.
A doctrine so unusual, so unlike all that the world had believed. and that the best people had acted on, deserved to be formally stated. Instead of doing this, however, he confines himself to smaller matters, to things of comparatively trivial interest, and says that in these we had better take wrong than to enter into strife and lawsuits. The first case is where we are smitten on the cheek. Rather than contend and fight, we should take it patiently, and turn the other cheek. This does not, however, pRev_ent our remonstrating firmly yet mildly on the injustice of the thing, and insisting that justice should be done us, as is evident from the example of the Saviour himself. See Joh 18:23. The second evil mentioned is where a man is litigious and determined to take all the advantage the law can give him, following us with vexatious and expensive lawsuits. Our Saviour directs us, rather than to imitate him rather than to contend with a Rev_engeful spirit in courts of justice to take a trifling injury, and yield to him. This is merely a question about property, and not about conscience and life.
Coat - The Jews wore two principal garments, an interior and an exterior. The interior, here called the "coat," or the tunic, was made commonly of linen, and encircled the whole body, extending down to the knees. Sometimes beneath this garment, as in the case of the priests, there was another garment corresponding to pantaloons. The coat, or tunic, was extended to the neck. and had long or short sleeves. Over this was commonly worn an upper garment, here called "cloak," or mantle. It was made commonly nearly square, of different sizes, 5 or 6 cubits long and as many broad, and was wrapped around the body, and was thrown off when labor was performed. If, said Christ, an adversary wished to obtain, at law, one of these garments, rather than contend with him let him have the other also. A reference to various articles of apparel occurs frequently in the New Testament, and it is desirable to have a correct view of the ancient mode of dress. in order to a proper understanding of the Bible. The Asiatic modes of dress are nearly the same from age to age, and hence it is not difficult to illustrate the passages where such a reference occurs. The ordinary dress consisted of the inner garment, the outer garment, the girdle (belt), and the sandals. In regard to the sandals, see the notes at Mat 3:11.
In the girdle (belt) was the place of the pouch Mat 10:9, and to it the sword and dirk were commonly attached. Compare Sa2 20:8. In modern times the pistols are also fastened to the belt. It is the usual place for the handkerchief, smoking materials, inkhorn, and, in general, the implements of one's profession. The belt served to confine the loose-flowing robe or outer garment to the body. It held the garment when it was tucked up, as it was usually in walking or in labor. Hence, "to gird up the loins" became a significant figurative expression, denoting readiness for service, activity, labor, and watchfulness; and "to loosen the loins" denoted the giving way to repose and indolence, Kg2 4:29; Job 38:3; Isa 5:27; Luk 12:35; Joh 21:7.
Whosoever shall compel thee to go a mile - The word translated "shall compel" is of Persian origin. Post-offices were then unknown. In order that the royal commands might be delivered with safety and despatch in different parts of the empire, Cyrus stationed horsemen at proper intervals on all the great public highways. One of those delivered the message to another, and intelligence was thus rapidly and safely communicated. These heralds were permitted to compel any person, or to press any horse, boat, ship, or other vehicle that they might need for the quick transmission of the king's commandments. It was to this custom that our Saviour refers. Rather, says he, than resist a public authority requiring your attendance and aid for a certain distance, go peaceably twice the distance.
A mile - A Roman mile was 1, 000 paces.
Twain - Two.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:38: An eye: Exo 21:22-27; Lev 24:19, Lev 24:20; Deu 19:19
Geneva 1599
5:38 (9) Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:
(9) He shows that contrary to the doctrine of the scribes, that the sum of the second table must be so understood, that we may in no wise render evil for evil, but rather suffer double injury, and do well to them that are our deadly enemies.
John Gill
5:38 Ye have heard that it hath been said,.... That is, to, or by them of old time, as is expressed in some of the foregoing instances,
an eye for an eye, and a tooth for a tooth, Ex 21:24. This is "lex talionis", the "law of retaliation"; which, whether it is to be understood literally, or not, is a matter of question. The Baithuseans, or Sadducees, among the Jews, took it in a literal sense, and so does Josephus, who says (b), he that shall blind, i.e. put out a man's eyes, shall suffer the like. But the Jewish doctors generally understood it of paying a price equivalent to the damage done, except in case of life. R. Sol. Jarchi (c) explains the law thus:
"He that puts out his neighbour's eye, must give him , "the price of his eye", according to the price of a servant sold in the market; and so the same of them all; for, not taking away of the member is strictly meant.''
And, says Maimonides (d),
"if a man cuts off his neighbour's hand, or foot, he is to be considered as if he was a servant sold in a market; what he was worth then, and what he is worth now; and he must pay the diminution which is made of his price; as it is said, "eye for eye". From tradition it is learned, that this for, spoken of, is to be understood of paying money; this is what is said in the law, "as he hath caused a blemish in a man, so shall it be done to him again". Not that he is to be hurt, as he has hurt his neighbour; but inasmuch as he deserves to want a member, or to be hurt as he has done; therefore he ought to pay the damage.''
And Josephus himself (e) says, that he must be deprived of that, which he has deprived another of, except he that has his eye put out is willing to receive money; and which, he observes, the law allows of. The controversy about the sense of this law may be seen in a few words, as managed between R. Sandish Hagson, and Ben Zeta (f).
"Says R. Sandish, we cannot explain this verse according to its literal sense; for if a man should smite the eye of his neighbour, and the third part of the light of his eye should depart, how will he order it, to strike such a stroke, as that, without adding or lessening? perhaps he will put out the whole light of his eye. And it is yet more difficult with respect to burning, wound, and stripe; for should they be in a dangerous place the man might die but that is intolerable. Ben Zeta answers him, is it not written, in another place, "as he hath caused a blemish in a man, so shall it be done to him again?" To which Hagson replies, "in", is instead of "upon", or against; and lo! the sense is, so shall the punishment be upon him. Ben Zeta answers him again, as he does, so shall it be done to him. Hagson replies, behold Samson said, "as they have done to me, so will I do to them"; but Samson did not take their wives, and give them to others, he only rendered to them their reward: but Ben Zeta replies, if a poor man should smite, what must be his punishment? Hagson answers him, if a blind man should put out the eye of one that sees, what shall be done to him? as for the poor man, he may become rich, and pay, but the blind man can never pay.''
Now our Lord here, does not find fault with the law of retaliation, as delivered by Moses, but with the false gloss of the Scribes and Pharisees; who, as they interpreted it of pecuniary mulcts, as a compensation for the loss of a member, which sometimes exceeded all just and due bounds; so they applied it to private revenge, and in favour of it: whereas this law did not allow of a retaliation to be made, by private persons, at their pleasure, but by the civil magistrate only.
(b) Antiq. Jud. l. 4. c. 8. sect. 35. (c) In Exod. xxi. 24. (d) Hilchot Chebel. c. 1. sect. 2, 3. (e) In loc. supra citat. (f) In Aben Ezra in Exod. xxi. 24.
John Wesley
5:38 Ye have heard - Our Lord proceeds to enforce such meekness and love on those who are persecuted for righteousness' sake (which he pursues to the end of the chapter) as were utterly unknown to the scribes and Pharisees. It hath been said - In the law, as a direction to judges, in ease of violent and barbarous assaults. An eye for an eye, and a tooth for a tooth - And this has been interpreted, as encouraging bitter and rigorous revenge. Deut 19:21.
Robert Jamieson, A. R. Fausset and David Brown
5:38 Ye have heard that it hath been said-- (Ex 21:23-25; Lev 24:19-20; Deut 19:21).
An eye for an eye, and a tooth for a tooth--that is, whatever penalty was regarded as a proper equivalent for these. This law of retribution--designed to take vengeance out of the hands of private persons, and commit it to the magistrate--was abused in the opposite way to the commandments of the Decalogue. While they were reduced to the level of civil enactments, this judicial regulation was held to be a warrant for taking redress into their own hands, contrary to the injunctions of the Old Testament itself (Prov 20:22; Prov 24:29).
5:395:39: Այլ ե՛ս ասեմ ձեզ. Մի՛ կալ հակառակ չարին։ Այլ եթէ ոք ածիցէ ապտակ յա՛ջ ծնօտ քո՝ դարձո՛ նմա եւ զմեւսն[87]։ [87] Բազումք. Հակառակ չարի։ Ոմանք. Ածիցէ ոք։
39 Իսկ ես ձեզ ասում եմ. չարին հակառակ չկանգնե՛լ. այլ եթէ մէկը քո աջ ծնօտին ապտակ տայ, նրան մի՛ւսն էլ դարձրու
39 Բայց ես ձեզի կ’ըսեմ. ‘Չարին հակառակ մի՛ կենար, հապա եթէ մէկը ապտակ մը զարնէ աջ ծնօտիդ, դարձուր անոր միւսն ալ։
Այլ ես ասեմ ձեզ. Մի՛ կալ հակառակ չարին. այլ եթէ ոք ածիցէ ապտակ յաջ ծնօտ քո, դարձո նմա եւ զմեւսն:

5:39: Այլ ե՛ս ասեմ ձեզ. Մի՛ կալ հակառակ չարին։ Այլ եթէ ոք ածիցէ ապտակ յա՛ջ ծնօտ քո՝ դարձո՛ նմա եւ զմեւսն[87]։
[87] Բազումք. Հակառակ չարի։ Ոմանք. Ածիցէ ոք։
39 Իսկ ես ձեզ ասում եմ. չարին հակառակ չկանգնե՛լ. այլ եթէ մէկը քո աջ ծնօտին ապտակ տայ, նրան մի՛ւսն էլ դարձրու
39 Բայց ես ձեզի կ’ըսեմ. ‘Չարին հակառակ մի՛ կենար, հապա եթէ մէկը ապտակ մը զարնէ աջ ծնօտիդ, դարձուր անոր միւսն ալ։
zohrab-1805▾ eastern-1994▾ western am▾
5:3939: А Я говорю вам: не противься злому. Но кто ударит тебя в правую щеку твою, обрати к нему и другую;
5:39  ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῶ πονηρῶ· ἀλλ᾽ ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα [σου], στρέψον αὐτῶ καὶ τὴν ἄλλην·
5:39. Ἐγὼ (I) δὲ (moreover) λέγω (I-forth) ὑμῖν (unto-ye,"μὴ (lest) ἀντιστῆναι (to-have-had-ever-a-one-stood) τῷ (unto-the-one) πονηρῷ: (unto-en-necessitated,"ἀλλ' (other) ὅστις (which-a-one) σε (to-thee) ῥαπίζει (it-slappeth-to) εἰς (into) τὴν (to-the-one) δεξιὰν (to-right-belonged) σιαγόνα (to-a-jawing) [σου], "[of-thee],"στρέψον (thou-should-have-beturned) αὐτῷ (unto-it) καὶ (and) τὴν (to-the-one) ἄλλην: (to-other)
5:39. ego autem dico vobis non resistere malo sed si quis te percusserit in dextera maxilla tua praebe illi et alteramBut I say to you not to resist evil: but if one strike thee on thy right cheek, turn to him also the other:
39. but I say unto you, Resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also.
But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also:

39: А Я говорю вам: не противься злому. Но кто ударит тебя в правую щеку твою, обрати к нему и другую;
5:39  ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῶ πονηρῶ· ἀλλ᾽ ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα [σου], στρέψον αὐτῶ καὶ τὴν ἄλλην·
5:39. ego autem dico vobis non resistere malo sed si quis te percusserit in dextera maxilla tua praebe illi et alteram
But I say to you not to resist evil: but if one strike thee on thy right cheek, turn to him also the other:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39 (Лк VI:29 с пропуском слов «не противься злому»). Златоуст и Феофилакт предполагают, что под «злым» разумеется здесь диавол, действующий через человека, Феофилакт спрашивает: «неужели не следует противиться диаволу?» и отвечает: «да, но только не нанесением ему ударов, а терпением. Потому что огонь не угашается огнем, а водой. Но не думай, что здесь говорит Спаситель только об ударе по щеке; Он говорит и о всякой другой обиде и вообще просто об опасности». Другие экзегеты под tw ponhrw разумеют злого человека, и притом в дательном: «не противься злому человеку». Морисон спрашивает: «должны ли мы никогда не противиться злому человеку?» и отвечает: «да, должны противиться часто и до последней степени. Но это противление никогда не должно быть делом личной мести; а здесь Спаситель именно и говорит о личной мести, и только о ней». По мнению Дана дело идет здесь о сопротивлении не диаволу, и не человеку, а существующему в мире злу, насколько оно обнаруживает пред нами свою силу, т. е. о том, что мы не должны поборать зла злом; потому что сопротивление враждебному нападению на нас, даже в случаях необходимости, постоянно клонится к увеличению сил противника. Под tw ponhrw по Пану, следует разуметь не o ponhroV, что означали бы диавола, но to ponhron, потому что Спаситель мог объявить о сопротивлении диаволу, только как о священной обязанности. Это положение Цан доказывает тем, что при o ponhroV (в муж. роде) ставятся обыкновенно, для избежания двусмысленности, anhr (муж), didaskaloV (учитель), douloV (раб). Эти толкования, без сомнения, хороши. Но мы еще лучше поймем, в чем дело, если вообразим, как могли понимать слова Христа стоявшие около Него ученики и простонародье. Они не могли понимать Его слов в каком-нибудь отвлеченно философском смысле, но, естественно, разумели только какое-нибудь определенное, угрожающее им зло. В чем именно оно заключалось, трудно, конечно, сказать, хотя в дальнейших словах и даются его определения: «ударить в щеку», «судиться», «взять», «принудить» и проч. Эти четыре определения хорошо характеризуют тогдашнее палестинское зло. Отсюда можно вывести, что «зло», о котором говорит Спаситель, всегда должно быть конкретным, и только таким образом решать вопрос, какому злу следует сопротивляться и какому нет. Если бы Христос говорил о «мировом зле» и о непротивлении вообще злу, то, несомненно, Его речь была бы Его слушателям непонятна. Кроме того, они могли бы усматривать в словах Христа и противоречие Его собственным действиям, потому что несомненно, что вся деятельность Христа была противодействием злу. А между тем, на указанное противоречие в словах евангелистов мы не встречаем никакого намека. Указывая, что в конкретных случаях не должно противиться злу, Христос в действительности указывает способы не непротивления, а противления злу терпением и кротостью. — У нас отвлеченное учение о непротивлении злу раскрыто особенно гр. Л. Н. Толстым. Главная ошибка этого учения заключается именно в том, что оно отличается отвлеченностью. Хороший разбор этого учения можно найти, между прочим, в книге покойного проф. А. Ф. Гусева «Основные религиозные начала графа Л. Толстого», Казань 1893 (с. 33–108), хотя со всеми заключениями автора и нельзя согласиться. Напр., разбираемый текст нельзя переводить так, как переводил его каз. проф. г. Некрасов, на которого ссылается Гусев: «а Я говорю вам не то, чтобы не уступить злому человеку, а, напротив, кто ударит тебя по правой твоей щеке, подставь тому и другую». Хотя глагол anqisthmi и употребляется иногда в значении prospere cedo = с успехом уступаю, но такое употребление глагола Новому Завету чуждо (см. Лк XXI:15; Деян VI:10; XIII:8; Иак IV:7; Рим IX:19; XIII:2; Гал II:11; Еф VI:13; 2 Тим III:8; IV:15). Кратко же и ясно принципиальное учение Спасителя можно выразить так: кто обижает, тот совершает грех; если кто противится обижающему, тот совершает такой же грех, как и он, потому что хочет его обидеть. Кто не противится, тот свободен от греха и, следовательно, оправдывается Богом. Это должно иметь и всегда имеет огромное практическое значение, потому что в таких случаях Сам Бог является мстителем виновных и защитником невинных и поборает зло, с которым отдельному человеку бороться трудно или невозможно. Такова, по-видимому, главная мысль последних предложений 39 стиха и след.
Adam Clarke: Commentary on the Bible - 1831
5:39: Resist not evil - Or, the evil person. So, I am fully persuaded, τω πονηρω ought to be translated. Our Lord's meaning is, "Do not repel one outrage by another." He that does so makes himself precisely what the other is, a wicked person.
Turn to him the other also - That is, rather than avenge thyself, be ready to suffer patiently a repetition of the same injury. But these exhortations belong to those principally who are persecuted for righteousness' sake. Let such leave the judgment of their cause to Him for whose sake they suffer. The Jews always thought that every outrage should be resented; and thus the spirit of hatred and strife was fostered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:39: That: Lev 19:18; Sa1 24:10-15, Sa1 25:31-34, Sa1 26:8-10; Job 31:29-31; Pro 20:22; Pro 24:29; Luk 6:29; Rom 12:17-19; Co1 6:7; Th1 5:15; Heb 12:4; Jam 5:6; Pe1 3:9
whosoever: Kg1 22:24; Job 16:10; Isa 50:6; Lam 3:30; Mic 5:1; Luk 6:29, Luk 22:64; Pe1 2:20-23
John Gill
5:39 But I say unto you, that ye resist not evil,.... This is not to be understood of any sort of evil, not of the evil of sin, of bad actions, and false doctrines, which are to be opposed; nor of the evil one, Satan, who is to be resisted; but of an evil man, an injurious one, who has done us an injury. We must not render evil for evil, or repay him in the same way; see Jas 5:6. Not but that a man may lawfully defend himself, and endeavour to secure himself from injuries; and may appear to the civil magistrate for redress of grievances; but he is not to make use of private revenge. As if a man should pluck out one of his eyes, he must not in revenge pluck out one of his; or should he strike out one of his teeth, he must not use him in the same manner; but patiently bear the affront, or seek for satisfaction in another way.
But whosoever shall smite thee on thy right cheek, turn to him the other also: which is to be understood comparatively, rather than seek revenge, and is directly contrary to the Jewish canons, which require, in such a case, a pecuniary fine (g).
"He that strikes his neighbour (which Maimonides explains, he that strikes his neighbour with his hand shut, about the neck) he shall give him a "sela", or "shekel": R. Judah says, in the name of R. Jose the Galilean, one pound: if he smite him (i.e. as Maimonides says, if he smite him with his double fist upon the face; or, as Bartenora, with the palm of his hand, "on the cheek", which is a greater reproach) he shall give him two hundred "zuzim"; and if he does it with the back of his hand, four hundred "zuzim".''
R. Isaac Sangari (h) manifestly refers to this passage of Christ's, when he says to the king he is conversing with,
"I perceive that thou up braidest us with poverty and want; but in them the great men of other nations glory: for they do not glory but in him, who said, "Whosoever smiteth thee thy right cheek, turn to him the left; and whosoever taketh away thy coat, give him thy cloak".''
(g) Misn. Bava Kama, c. 8. sect. 6. Vid. Maimon. & Bartenora in ib. (h) Sepher Cosri, Orat. 1. Sign. 113. fol. 56. 1.
John Wesley
5:39 But I say unto you, that ye resist not the evil man - Thus; the Greek word translated resist signifies standing in battle array, striving for victory. If a man smite thee on the right cheek - Return not evil for evil: yea, turn to him the other - Rather than revenge thyself.
Robert Jamieson, A. R. Fausset and David Brown
5:39 But I say unto you, That ye resist not evil; but whosoever shall smite thee on thy right check, turn to him the other also--Our Lord's own meek, yet dignified bearing, when smitten rudely on the cheek (Jn 18:22-23), and not literally presenting the other, is the best comment on these words. It is the preparedness, after one indignity, not to invite but to submit meekly to another, without retaliation, which this strong language is meant to convey.
5:405:40: Եւ որ կամիցի ոք դատել եւ առնուլ զշապիկս քո, թո՛ղ ՚ի նա եւ զբաճկոն քո[88]։ [88] Ոմանք. Թո՛ղ ՚ի նմա եւ զբաճկոն։
40 Եւ եթէ մէկը կամենայ քեզ բռնադատել եւ քո շապիկն առնել, նրան քո բաճկո՛նն էլ թող
40 Եթէ մէկը ուզէ քեզի հետ դատ վարել ու քու շապիկդ առնել, թող տուր անոր քու վերարկուդ ալ։
Եւ որ կամիցի ոք դատել եւ առնուլ զշապիկս քո` թող ի նա եւ զբաճկոն քո:

5:40: Եւ որ կամիցի ոք դատել եւ առնուլ զշապիկս քո, թո՛ղ ՚ի նա եւ զբաճկոն քո[88]։
[88] Ոմանք. Թո՛ղ ՚ի նմա եւ զբաճկոն։
40 Եւ եթէ մէկը կամենայ քեզ բռնադատել եւ քո շապիկն առնել, նրան քո բաճկո՛նն էլ թող
40 Եթէ մէկը ուզէ քեզի հետ դատ վարել ու քու շապիկդ առնել, թող տուր անոր քու վերարկուդ ալ։
zohrab-1805▾ eastern-1994▾ western am▾
5:4040: и кто захочет судиться с тобою и взять у тебя рубашку, отдай ему и верхнюю одежду;
5:40  καὶ τῶ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῶ καὶ τὸ ἱμάτιον·
5:40. καὶ (and) τῷ (unto-the-one) θέλοντί (unto-determining) σοι (unto-thee) κριθῆναι (to-have-been-separated) καὶ (and) τὸν (to-the-one) χιτῶνά (to-tunic) σου (of-thee) λαβεῖν, (to-have-had-taken,"ἄφες (thou-should-have-had-sent-off) αὐτῷ (unto-it) καὶ (and) τὸ (to-the-one) ἱμάτιον: (to-an-apparelet)
5:40. et ei qui vult tecum iudicio contendere et tunicam tuam tollere remitte ei et palliumAnd if a man will contend with thee in judgment, and take away thy coat, let go thy cloak also unto him.
40. And if any man would go to law with thee, and take away thy coat, let him have thy cloke also.
And if any man will sue thee at the law, and take away thy coat, let him have [thy] cloke also:

40: и кто захочет судиться с тобою и взять у тебя рубашку, отдай ему и верхнюю одежду;
5:40  καὶ τῶ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῶ καὶ τὸ ἱμάτιον·
5:40. et ei qui vult tecum iudicio contendere et tunicam tuam tollere remitte ei et pallium
And if a man will contend with thee in judgment, and take away thy coat, let go thy cloak also unto him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40 (Лк VI:29). Толкователи согласны с тем, что под citwn разумеется нижняя одежда, хитон, рубашка; под imation — верхняя, плащи проч. Общая мысль та же, как и в предыдущем стихе.
Adam Clarke: Commentary on the Bible - 1831
5:40: And if any man will sue thee at the law - Every where our blessed Lord shows the utmost disapprobation of such litigations as tended to destroy brotherly kindness and charity. It is evident he would have his followers to suffer rather the loss of all their property than to have recourse to such modes of redress, at so great a risk. Having the mind averse from contentions, and preferring peace and concord to temporal advantages, is most solemnly recommended to all Christians. We are great gainers when we lose only our money, or other property, and risk not the loss of our souls, by losing the love of God and man.
Coat - Χιτωνα, upper garment. - Cloke, ἱματιον, under garment. What we call strait coat, and great coat. - See on Luk 6:29 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:40: Luk 6:29; Co1 6:7
John Gill
5:40 And if any man will sue thee at the law,.... Or "will contend with thee", or as the Syriac renders it, , "will strive", or "litigate with thee"; not contest the matter, or try the cause in an open court of judicature, a sense our version inclines to; but will wrangle and quarrel in a private way, in order to
take away thy coat, by force and violence,
let him have thy cloak also; do not forbid, or hinder him from taking it; see Lk 6:29. The "coat", is the same with "the upper garment": and what we render a "cloak", answers to "the inward garment"; by which words Sangari expresses the passage in the place before cited: and the sense is, if a wrangling, quarrelsome man, insists upon having thy coat, or upper garment, let him take the next; and rather suffer thyself to be stripped naked than engage in a litigious broil with him. This also is contrary to the above canon of the Jews (i), which says;
"If a man should pull another by his ear, or pluck off his hair, or spit, and his spittle should come to him, or "should take his coat from him", or uncover a woman's head in the street, he shall pay four hundred "zuzim", and all this is according to his dignity; says R. Akiba; even the poor in Israel, they consider them as if they were noblemen, who are fallen from their estates, for they are the children of Abraham, Isaac, and Jacob.''
(i) Misn. Bava Kama, c. 8. sect. 6.
John Wesley
5:40 Where the damage is not great, choose rather to suffer it, though possibly it may on that account be repeated, than to demand an eye for an eye, to enter into a rigorous prosecution of the offender. The meaning of the whole passage seems to be, rather than return evil for evil, when the wrong is purely personal, submit to one bodily wrong after another, give up one part of your goods after another, submit to one instance of compulsion after another. That the words are not literally to be understood, appears from the behaviour of our Lord himself, Jn 18:22-23.
Robert Jamieson, A. R. Fausset and David Brown
5:40 And if any man will sue thee at the law, and take way thy coat--the inner garment; in pledge for a debt (Ex 22:26-27).
let him have thy cloak also--the outer and more costly garment. This overcoat was not allowed to be retained over night as a pledge from the poor because they used it for a bed covering.
5:415:41: Եւ որ տարապարհակ վարիցէ զքեզ մղոն մի, ե՛րթ ընդ նմա եւ երկուս[89]։ [89] Ոմանք. Տարապահակ վա՛՛։
41 Եւ եթէ մէկը քեզ հարկադրի մի մղոն ճանապարհ անցնել, նրա հետ երկո՛ւ էլ գնա
41 Եւ ով որ քեզ պահակ բռնէ ու մղոն մը ճամբայ քշէ, գնա՛ անոր հետ երկու։
Եւ որ տարապարհակ վարիցէ զքեզ մղոն մի` երթ ընդ նմա եւ երկուս:

5:41: Եւ որ տարապարհակ վարիցէ զքեզ մղոն մի, ե՛րթ ընդ նմա եւ երկուս[89]։
[89] Ոմանք. Տարապահակ վա՛՛։
41 Եւ եթէ մէկը քեզ հարկադրի մի մղոն ճանապարհ անցնել, նրա հետ երկո՛ւ էլ գնա
41 Եւ ով որ քեզ պահակ բռնէ ու մղոն մը ճամբայ քշէ, գնա՛ անոր հետ երկու։
zohrab-1805▾ eastern-1994▾ western am▾
5:4141: и кто принудит тебя идти с ним одно поприще, иди с ним два.
5:41  καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετ᾽ αὐτοῦ δύο.
5:41. καὶ (and) ὅστις (which-a-one) σε (to-thee) ἀγγαρεύσει (it-shall-compel-of) μίλιον (to-a-milion) ἕν, (to-one,"ὕπαγε (thou-should-lead-under) μετ' (with) αὐτοῦ (of-it) δύο. (to-two)
5:41. et quicumque te angariaverit mille passus vade cum illo alia duoAnd whosoever will force thee one mile, go with him other two.
41. And whosoever shall compel thee to go one mile, go with him twain.
And whosoever shall compel thee to go a mile, go with him twain:

41: и кто принудит тебя идти с ним одно поприще, иди с ним два.
5:41  καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετ᾽ αὐτοῦ δύο.
5:41. et quicumque te angariaverit mille passus vade cum illo alia duo
And whosoever will force thee one mile, go with him other two.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41 Смысл стиха понятен и не требует объяснения. Нужно объяснить только слово aggareusei (принудит тебя идти). Слово это происходит от персидского, которое греки выразили через aggaroV, ион. aggarhwV, курьер. Оно перешло в еврейский, греческий и латинский языки (Вульг. angariaverit). Эти курьеры были заведены Киром и несли род почтовой и транспортной службы, принудительно требуя на станциях преимущественно людей и вьючных животных (Герод, Ист. VIII:98). Глагол aggareuw встречается у Иосифа Флавия (Древн. XIII, 2–3 — aggareuesqai ta Ioudaiwn upozugia); у Епиктета Dissert. IV:1, 79 — an de aggareia h kai stratiwthV epilabhtai, afeV, mh anteteine mhde gogguze. Отсюда делается понятным выражение: «кто принудит тебя идти с ним одно поприще». Числа «одно» и дальнейшее «два» не следует считать точно определенными. Смысл: делай больше, чем сколько тебя принуждают. «Поприще» в точном значении — римской миле (греч. milion), которая, по Гольцману, равняется 1000 шагов = 8 стадий = 1472 метра.
Adam Clarke: Commentary on the Bible - 1831
5:41: Shall compel thee to go a mile, go with him twain. - αγγαρευσει. This word is said to be derived from the Persians, among whom the king's messengers, or posts, were called Αγγαποι, or angari. This definition is given both by Hesychius and Suidas.
The Persian messengers had the royal authority for pressing horses, ships, and even men, to assist them in the business on which they were employed. These angari are now termed chappars, and serve to carry despatches between the court and the provinces. When a chappar sets out, the master of the horse furnishes him with a single horse; and, when that is weary, he dismounts the first man he meets, and takes his horse. There is no pardon for a traveler that refuses to let a chappar have his horse, nor for any other who should deny him the best horse in his stable. See Sir J. Chardin's and Hanway's Travels. For pressing post horses, etc., the Persian term is Sukhreh geriften. I find no Persian word exactly of the sound and signification of Αγγαρος; but the Arabic agharet signifies spurring a horse, attacking, plundering, etc. The Greek word itself is preserved among the rabbins in Hebrew characters, אנגריא angaria, and it has precisely the same meaning: viz. to be compelled by violence to do any particular service, especially of the public kind, by the king's authority. Lightfoot gives several instances of this in his Horae Talmudicae.
We are here exhorted to patience and forgiveness:
First, When we receive in our persons all sorts of insults and affronts, Mat 5:39.
Secondly, When we are despoiled of our goods, Mat 5:40.
Thirdly, When our bodies are forced to undergo all kinds of toils, vexations, and torments, Mat 5:41.
The way to improve the injustice of man to our own advantage, is to exercise under it meekness, gentleness, and long-suffering, without which disposition of mind, no man can either be happy here or hereafter; for he that avenges himself must lose the mind of Christ, and thus suffer an injury ten thousand times greater than he can ever receive from man. Revenge, at such an expense, is dear indeed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:41: compel: Mat 27:32; Mar 15:21; Luk 23:26
John Gill
5:41 And whosoever shall compel thee to go a mile,.... The word rendered "compel", is generally said to be of Persic original; the "Angari", among the Persians, were the king's messengers, or those who rode post, and were maintained at the king's expenses; and had power to take horses, and other carriages, and even men, into their service, by force, when they had occasion for them: hence the word is used to force, or compel persons to do this or the other thing; the word is often to be met with in the Jewish writings, and is in them expounded to be (k), the taking of anything for the service of the king. David de Pomis renders it by "a yoke" (l); meaning, any servile work, which such, who were pressed into the king's service, were obliged unto. And (m) is used to compel persons to go along with others, to do any service; in which sense it is here used: and Christ advises, rather than to contend and quarrel with such a person, that obliges to go with him a mile, to
go with him twain: his meaning is, not to dispute such a matter, though it may be somewhat laborious and disagreeable, but comply, for the sake of peace. The Jews (n), in their blasphemous book of the birth of Christ, own that he gave advice in such words as these, when they introduce Peter thus speaking of him.
"He, that is, Jesus, hath warned and commanded you to do no more evil to a Jew; but if a Jew should say to a Nazarene, go with me one mile, he shall go with him two miles; and if a Jew shall smite him on the left cheek, he shall turn to him also the right.''
Can a Jew find fault with this advice?
(k) Vid. Maimon. & Bartenora in Misn. Bava Metzia, c. 6. sect. 3. (l) Tzemach David, fol. 8. 4. (m) Vid. Buxtorf. Lex. Rabb. p. 131, 132. (n) Toldos Jesu, p 22.
Robert Jamieson, A. R. Fausset and David Brown
5:41 And whosoever shall compel thee to go a mile, go with him twain--an allusion, probably, to the practice of the Romans and some Eastern nations, who, when government despatches had to be forwarded, obliged the people not only to furnish horses and carriages, but to give personal attendance, often at great inconvenience, when required. But the thing here demanded is a readiness to submit to unreasonable demands of whatever kind, rather than raise quarrels, with all the evils resulting from them. What follows is a beautiful extension of this precept.
5:425:42: Որում խնդրէ ՚ի քէն՝ տո՛ւր. եւ որ կամի փոխ առնուլ ՚ի քէն՝ մի՛ դարձուցաներ զերեսս[90]։ [90] Ոսկան. Որ ոք խնդրէ ՚ի քէն։
42 Տո՛ւր նրան, ով քեզնից խնդրում է. եւ ով կամենում է քեզնից փոխ առնել, երես մի՛ դարձրու նրանից:
42 Քեզմէ ուզողին տուր ու երես մի՛ դարձներ անկէ՝ որ կ’ուզէ քեզմէ փոխ առնել’»։
Որում խնդրէ ի քէն` տուր. եւ որ կամի փոխ առնուլ ի քէն` մի՛ դարձուցաներ զերեսս:

5:42: Որում խնդրէ ՚ի քէն՝ տո՛ւր. եւ որ կամի փոխ առնուլ ՚ի քէն՝ մի՛ դարձուցաներ զերեսս[90]։
[90] Ոսկան. Որ ոք խնդրէ ՚ի քէն։
42 Տո՛ւր նրան, ով քեզնից խնդրում է. եւ ով կամենում է քեզնից փոխ առնել, երես մի՛ դարձրու նրանից:
42 Քեզմէ ուզողին տուր ու երես մի՛ դարձներ անկէ՝ որ կ’ուզէ քեզմէ փոխ առնել’»։
zohrab-1805▾ eastern-1994▾ western am▾
5:4242: Просящему у тебя дай, и от хотящего занять у тебя не отвращайся.
5:42  τῶ αἰτοῦντί σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς.
5:42. τῷ (Unto-the-one) αἰτοῦντί (unto-appealing-unto) σε (to-thee) δός, (thou-should-have-had-given,"καὶ (and) τὸν (to-the-one) θέλοντα (to-determining) ἀπὸ (off) σοῦ (of-THEE) δανίσασθαι ( to-have-lent-to ) μὴ (lest) ἀποστραφῇς. (thou-might-have-had-been-beturned-off)
5:42. qui petit a te da ei et volenti mutuari a te ne avertarisGive to him that asketh of thee, and from him that would borrow of thee turn not away.
42. Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
Give to him that asketh thee, and from him that would borrow of thee turn not thou away:

42: Просящему у тебя дай, и от хотящего занять у тебя не отвращайся.
5:42  τῶ αἰτοῦντί σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς.
5:42. qui petit a te da ei et volenti mutuari a te ne avertaris
Give to him that asketh of thee, and from him that would borrow of thee turn not away.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
42 (Лк VI:30, где та же мысль выражена несколько иначе: «всякому, просящему у тебя, давай, и от взявшего твое не требуй назад»). Речь идет, очевидно, об имущественных отношениях и ни о чем другом. Поэтому рассуждения о том, что эта заповедь не должна исполняться буквально, и что не во всех случаях просьбы могут быть удовлетворены, напр., когда дитя просит нож, чтобы зарезаться, представляются излишними.
Adam Clarke: Commentary on the Bible - 1831
5:42: Give to him that asketh thee, and from him that would borrow - To give and lend freely to all who are in need, is a general precept from which we are only excused by our inability to perform it. Men are more or less obliged to it as they are more or less able, as the want is more or less pressing, as they are more or less burthened with common poor, or with necessitous relatives. In all these matters, both prudence and charity must be consulted. That God, who makes use of the beggar's hand to ask our charity, is the same from whom we ourselves beg our daily bread: and dare we refuse Him! Let us show at least mildness and compassion, when we can do no more; and if we cannot or will not relieve a poor man, let us never give him an ill word nor an ill look. If we do not relieve him, we have no right to insult him.
To give and to lend, are two duties of charity which Christ joins together, and which he sets on equal footing. A rich man is one of God's stewards: God has given him money for the poor, and he cannot deny it without an act of injustice. But no man, from what is called a principle of charity or generosity, should give that in alms which belongs to his creditors. Generosity is godlike; but justice has ever, both in law and Gospel, the first claim.
A loan is often more beneficial than an absolute gift: first, because it flatters less the vanity of him who lends; secondly, it spares more the shame of him who is in real want; and, thirdly, it gives less encouragement to the idleness of him who may not be very honest. However, no advantage should be taken of the necessities of the borrower: he who does so is, at least, half a murderer. The lending which our Lord here inculcates is that which requires no more than the restoration of the principal in a convenient time: otherwise to live upon trust is the sure way to pay double.
Albert Barnes: Notes on the Bible - 1834
5:42: Give to him that asketh thee - This is the general rule. It is better to give sometimes to an undeserving person than to turn away one who is really in need. It is good to be in the habit of giving. At the same time, the rule must be interpreted so as to be consistent with our duty to our families Ti1 5:8 and with other objects of justice and charity. It is seldom, perhaps never, good to give to a person who is able to work, Th2 3:10. To give to such is to encourage laziness, and to support the idle at the expense of the industrious. If such a one is indeed hungry, feed him; if he needs anything further, give him employment. If a widow, an orphan, a man of misfortune, or an infirmed man, lame, or sick, is at your door, never send any of them away empty. See Heb 13:2; Mat 25:35-45. So this is true of a poor and needy friend that wishes to borrow. We are not to turn away or deny him. This deserves, however, some limitation. It must be done in consistency with other duties. To lend to every worthless man would be to throw away our property, encourage laziness and crime, and ruin our own families. It should be done consistently with every other obligation, and of this everyone is to be the judge. Perhaps our Saviour meant to teach that where there was a deserving friend or brother in need, we should lend to him without usury, and without standing much about the security.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:42: Mat 25:35-40; Deu 15:7-14; Job 31:16-20; Psa 37:21, Psa 37:25, Psa 37:26, Psa 112:5-9; Pro 3:27, Pro 3:28, Pro 11:24, Pro 11:25, Pro 19:17; Ecc 11:1, Ecc 11:2, Ecc 11:6; Isa 58:6-12; Dan 4:27; Luk 6:30-36, Luk 11:41, Luk 14:12-14; Rom 12:20; Co2 9:6-15; Ti1 6:17-19; Heb 6:10, Heb 13:16; Jam 1:27, Jam 2:15, Jam 2:16; Jo1 3:16-18
John Gill
5:42 Give to him that asketh thee,.... To every man, Lk 6:30 whether Jew or Gentile; friend or foe; believer or unbeliever; a good, or a bad man; worthy or unworthy; deserving or not, that asketh alms, whether food or money; give it freely, readily, cheerfully, according to your abilities, and as the necessity of the object requires: for such rules are always supposed, and to be observed; and though all are to be relieved, yet the circumstances of persons, and their relation to men, are to be considered, and special regard is to be had to the household of faith.
And from him that would borrow of thee, turn not away; refuse him not, turn not away from him with a frown, or without speaking to him, or with a denial; look upon him with a pleasant countenance, cheerfully lend him what he wants, whether he be a Jew, from whom it was not lawful to take usury, or a stranger, from whom it, was lawful to take it, yet take it not; lend him freely, "hoping for nothing again", Lk 6:35 which must not be understood of not hoping for the money lent, for then it would be giving, and not lending; but of not hoping for any reward for lending it: and indeed the money itself is not to be hoped for again, when the circumstances of the borrower are such, that he is not able to make a return.
John Wesley
5:42 Thus much for your behaviour toward the violent. As for those who use milder methods, Give to him that asketh thee - Give and lend to any so far, (but no further, for God never contradicts himself) as is consistent with thy engagements to thy creditors, thy family, and the household of faith. Lk 6:30.
Robert Jamieson, A. R. Fausset and David Brown
5:42 Give to him that asketh thee--The sense of unreasonable asking is here implied (compare Lk 6:30).
and from him that would borrow of thee turn not thou away--Though the word signifies classically "to have money lent to one on security," or "with interest," yet as this was not the original sense of the word, and as usury was forbidden among the Jews (Ex 22:25, &c.), it is doubtless simple borrowing which our Lord here means, as indeed the whole strain of the exhortation implies. This shows that such counsels as "Owe no man anything" (Rom 13:8), are not to be taken absolutely; else the Scripture commendations of the righteous for "lending" to his necessitous brother (Ps 37:36; Ps 112:5; Lk 6:37) would have no application.
turn not thou away--a graphic expression of unfeeling refusal to relieve a brother in extremity.
Same Subject--Love to Enemies (Mt 5:43-48).
5:435:43: Լուարուք ապաքէն զի ասացաւ. Սիրեսցե՛ս զընկեր քո, եւ ատեսցես զթշնամին քո։
43 Լսել էք արդարեւ, թէ ինչ ասուեց. «Պիտի սիրես ընկերոջդ եւ պիտի ատես քո թշնամուն»
43 «Լսեր էք որ ըսուեցաւ. ‘Քու ընկերդ սիրես ու թշնամիդ ատես’։
Լուարուք ապաքէն զի ասացաւ. Սիրեսցես զընկեր քո, եւ ատեսցես զթշնամին քո:

5:43: Լուարուք ապաքէն զի ասացաւ. Սիրեսցե՛ս զընկեր քո, եւ ատեսցես զթշնամին քո։
43 Լսել էք արդարեւ, թէ ինչ ասուեց. «Պիտի սիրես ընկերոջդ եւ պիտի ատես քո թշնամուն»
43 «Լսեր էք որ ըսուեցաւ. ‘Քու ընկերդ սիրես ու թշնամիդ ատես’։
zohrab-1805▾ eastern-1994▾ western am▾
5:4343: Вы слышали, что сказано: люби ближнего твоего и ненавидь врага твоего.
5:43  ἠκούσατε ὅτι ἐρρέθη, ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου.
5:43. Ἠκούσατε (Ye-heard) ὅτι (to-which-a-one) ἐρρέθη (it-was-uttered-unto," Ἀγαπήσεις ( Thou-shall-excess-off-unto ) τὸν ( to-the-one ) πλησίον ( to-nigh-belonged ) σου ( of-thee ) καὶ (and) μισήσεις (thou-shall-hate-unto) τὸν (to-the-one) ἐχθρόν (to-en-emnitied) σου. (of-thee)
5:43. audistis quia dictum est diliges proximum tuum et odio habebis inimicum tuumYou have heard that it hath been said, Thou shalt love thy neighbour, and hate thy enemy.
43. Ye have heard that it was said, Thou shalt love thy neighbour, and hate thine enemy:
Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy:

43: Вы слышали, что сказано: люби ближнего твоего и ненавидь врага твоего.
5:43  ἠκούσατε ὅτι ἐρρέθη, ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου.
5:43. audistis quia dictum est diliges proximum tuum et odio habebis inimicum tuum
You have heard that it hath been said, Thou shalt love thy neighbour, and hate thy enemy.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
43 Первое предложение заповеди заимствовано из Лев XIX:18; второго предложения: «ненавидь врага твоего» нет в древнем еврейском законе, и Спаситель ссылается здесь или на позднейшие постановления Ездры, или же на постановления книжников, направленные к тому, чтобы развить в иудеях человеконенавистничество. Adversus omnes alios hostile odium — враждебная ненависть ко всем другим (Тацит Ист. V:8) со стороны иудеев была хорошо известна тогдашним язычниками, которые и сами иудеев ненавидели.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
43: We have here, lastly, an exposition of that great fundamental law of the second table, Thou shalt love thy neighbour, which was the fulfilling of the law.

I. See here how this law was corrupted by the comments of the Jewish teachers, v. 43. God said, Thou shalt love thy neighbour; and by neighbour they understood those only of their own country, nation, and religion; and those only that they were pleased to look upon as their friends: yet this was not the worst; from this command, Thou shalt love thy neighbour, they were willing to infer what God never designed; Thou shalt hate thine enemy; and they looked upon whom they pleased as their enemies, thus making void the great command of God by their traditions, though there were express laws to the contrary, Exod. xxiii. 4, 5; Deut. xxiii. 7. Thou shalt not abhor an Edomite, nor an Egyptian, though these nations had been as much enemies to Israel as any whatsoever. It was true, God appointed them to destroy the seven devoted nations of Canaan, and not to make leagues with them; but there was a particular reason for it--to make room for Israel, and that they might not be snares to them; but it was very ill-natured from hence to infer, that they must hate all their enemies; yet the moral philosophy of the heathen then allowed this. It is Cicero's rule, Nemini nocere nisi prius lacessitum injuriâ--To injure no one, unless previously injured. De Offic. See how willing corrupt passions are to fetch countenance from the word of God, and to take occasion by the commandment to justify themselves.

II. See how it is cleared by the command of the Lord Jesus, who teaches us another lesson: "But I say unto you, I, who come to be the great Peace-Maker, the general Reconciler, who loved you when you were strangers and enemies, I say, Love your enemies," v. 44. Though men are ever so bad themselves, and carry it ever so basely towards us, yet that does not discharge us from the great debt we owe them, of love to our kind, love to our kin. We cannot but find ourselves very prone to wish the hurt, or at least very coldly to desire the good, of those that hate us, and have been abusive to us; but that which is at the bottom hereof is a root of bitterness, which must be plucked up, and a remnant of corrupt nature which grace must conquer. Note, it is the great duty of Christians to love their enemies; we cannot have complacency in one that is openly wicked and profane, nor put a confidence in one that we know to be deceitful; nor are we to love all alike; but we must pay respect to the human nature, and so far honour all men: we must take notice, with pleasure, of that even in our enemies which is amiable and commendable; ingenuousness, good temper, learning, and moral virtue, kindness to others, profession of religion, &c., and love that, though they are our enemies. We must have a compassion for them, and a good will toward them. We are here told,

1. That we must speak well of them: Bless them that curse you. When we speak to them, we must answer their revilings with courteous and friendly words, and not render railing for railing; behind their backs we must commend that in them which is commendable, and when we have said all the good we can of them, not be forward to say any thing more. See 1 Pet. iii. 9. They, in whose tongues is the law of kindness, can give good words to those who give bad words to them.

2. That we must do well to them: "Do good to them that hate you, and that will be a better proof of love than good words. Be ready to do them all the real kindness that you can, and glad of an opportunity to do it, in their bodies, estates, names, families; and especially to do good to their souls." It was said of Archbishop Cranmer, that the way to make him a friend was to do him an ill turn; so many did he serve who had disobliged him.

3. We must pray for them: Pray for them that despitefully use you, and persecute you. Note, (1.) It is no new thing for the most excellent saints to be hated, and cursed, and persecuted, and despitefully used, by wicked people; Christ himself was so treated. (2.) That when at any time we meet with such usage, we have an opportunity of showing our conformity both to the precept and to the example of Christ, by praying for them who thus abuse us. If we cannot otherwise testify our love to them, yet this way we may without ostentation, and it is such a way as surely we durst not dissemble in. We must pray that God will forgive them, that they may never fare the worse for any thing they have done against us, and that he would make them to be at peace with us; and this is one way of making them so. Plutarch, in his Laconic Apophthegms, has this of Aristo; when one commended Cleomenes's saying, who, being asked what a good king should do, replied, Tous men philous euergetein, tous de echthrous kakos poiein--Good turns to his friends, and evil to his enemies; he said, How much better is it tous men philous euergetein, tous de echthrous philous poiein--to do good to our friends, and make friends of our enemies. This is heaping coals of fire on their heads.

Two reasons are here given to enforce this command (which sounds so harsh) of loving our enemies. We must do it,

[1.] That we may be like God our Father; "that ye may be, may approve yourselves to be, the children of your Father which is in heaven." Can we write a better copy? It is a copy in which love to the worst of enemies is reconciled to, and consistent with, infinite purity and holiness. God maketh his sun to rise, and sendeth rain, on the just and the unjust, v. 45. Note, First, Sunshine and rain are great blessings to the world, and they come from God. It is his sun that shines, and the rain is sent by him. They do not come of course, or by chance, but from God. Secondly, Common mercies must be valued as instances and proofs of the goodness of God, who in them shows himself a bountiful Benefactor to the world of mankind, who would be very miserable without these favours, and are utterly unworthy of the least of them. Thirdly, These gifts of common providence are dispensed indifferently to good and evil, just and unjust; so that we cannot know love and hatred by what is before us, but by what is within us; not by the shining of the sun on our heads, but by the rising of the Sun of Righteousness in our hearts. Fourthly, The worst of men partake of the comforts of this life in common with others, though they abuse them, and fight against God with his own weapons; which is an amazing instance of God's patience and bounty. It was but once that God forbade his sun to shine on the Egyptians, when the Israelites had light in their dwellings; God could make such a distinction every day. Fifthly, The gifts of God's bounty to wicked men that are in rebellion against him, teach us to do good to those that hate us; especially considering, that though there is in us a carnal mind which is enmity to God, yet we share in his bounty. Sixthly, Those only will be accepted as the children of God, who study to resemble him, particularly in his goodness.

[2.] That we may herein do more than others, v. 46, 47. First, Publicans love their friends. Nature inclines them to it; interest directs them to it. To do good to them who do good to us, is a common piece of humanity, which even those whom the Jews hated and despised could give as good proofs as of the best of them. The publicans were men of no good fame, yet they were grateful to such as had helped them to their places, and courteous to those they had a dependence upon; and shall we be no better than they? In doing this we serve ourselves and consult our own advantage; and what reward can we expect for that, unless a regard to God, and a sense of duty, carrying us further than our natural inclination and worldly interest? Secondly, We must therefore love our enemies, that we may exceed them. If we must go beyond scribes and Pharisees, much more beyond publicans. Note, Christianity is something more than humanity. It is a serious question, and which we should frequently put to ourselves, "What do we more than others? What excelling thing do we do? We know more than others; we talk more of the things of God than others; we profess, and have promised, more than others; God has done more for us, and therefore justly expects more from us than from others; the glory of God is more concerned in us than in others; but what do we more than others? Wherein do we live above the rate of the children of this world? Are we not carnal, and do we not walk as men, below the character of Christians? In this especially we must do more than others, that while every one will render good for good, we must render good for evil; and this will speak a nobler principle, and is consonant to a higher rule, than the most of men act by. Others salute their brethren, they embrace those of their own party, and way, and opinion; but we must not so confine our respect, but love our enemies, otherwise what reward have we? We cannot expect the reward of Christians, if we rise no higher than the virtue of publicans." Note, Those who promise themselves a reward above others must study to do more than others.

Lastly, Our Saviour concludes this subject with this exhortation (v. 48), Be ye therefore perfect, as your Father which is in heaven is perfect. Which may be understood, 1. In general, including all those things wherein we must be followers of God as dear children. Note, It is the duty of Christians to desire, and aim at, and press toward a perfection in grace and holiness, Phil. iii. 12-14. And therein we must study to conform ourselves to the example of our heavenly Father, 1 Pet. i. 15, 16. Or, 2. In this particular before mentioned, of doing good to our enemies; see Luke vi. 36. It is God's perfection to forgive injuries and to entertain strangers, and to do good to the evil and unthankful, and it will be ours to be like him. We that owe so much, that owe our all, to the divine bounty, ought to copy it out as well as we can.
Adam Clarke: Commentary on the Bible - 1831
5:43: Thou shalt love thy neighbor, and hate thine enemy - Instead of πλησιον neighbor, the Codex Graevii, a MS. of the eleventh century, reads φιλον friend. Thou shalt love thy friend, and hate thine enemy. This was certainly the meaning which the Jews put on it: for neighbor, with them, implied those of the Jewish race, and all others were, considered by them as natural enemies. Besides, it is evident that πλησιον, among the Hellenistic Jews, meant friend merely: Christ uses it precisely in this sense in Luk 10:36, in answer to the question asked by a certain lawyer, Mat 5:29. Who of the three was neighbor (πλησιον friend) to him who fell among the thieves? He who showed him mercy; i.e. he who acted the friendly part. In Hebrew, רע reâ, signifies friend, which word is translated πλησιον by the Lxx. in more than one hundred places. Among the Greeks it was a very comprehensive term, and signified every man, not even an enemy excepted, as Raphelius, on this verse, has shown from Polybius. The Jews thought themselves authorized to kill any Jew who apostatized; and, though they could not do injury to the Gentiles, in whose country they sojourned, yet they were bound to suffer them to perish, if they saw them in danger of death. Hear their own words: "A Jew sees a Gentile fall into the sea, let him by no means lift him out; for it is written, Thou shalt not rise up against the blood of thy neighbor: - but this is not thy neighbor." Maimon. This shows that by neighbor they understood a Jew; one who was of the same blood and religion with themselves.
Albert Barnes: Notes on the Bible - 1834
5:43: Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy - The command to love our neighbor was a law of God, Lev 19:18. That we must therefore hate our enemy was an inference drawn from it by the Jews. They supposed that if we loved the one, we must of course hate the other. They were total strangers to that great, special law of religion which requires us to love both. A neighbor is literally one that lives near to us; then, one who is near to us by acts of kindness and friendship. This is its meaning here. See also Luk 10:36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:43: Thou: Mat 19:19, Mat 22:39, Mat 22:40; Lev 19:18; Mar 12:31-34; Luk 10:27-29; Rom 13:8-10; Gal 5:13, Gal 5:14; Jam 2:8
and hate: Exo 17:14-16; Deu 23:6, Deu 25:17; Psa 41:10, Psa 139:21, Psa 139:22
John Gill
5:43 Ye have heard that it hath been said,.... By, or to them of old time. This law has been delivered to them,
thou shalt love thy neighbour, with this appendage to it, or false gloss upon it,
and hate thine enemy; for the first of these only is the law of Moses, Lev 19:18, the other is the addition, or wrong interpretation of the Scribes and Pharisees: wherefore the Jew (o) has no reason to charge Christ, or the Evangelist, with a false testimony, as he does, because the latter is no where written in the law, nor in the prophets: nor does Christ say it is; he only observes, that it had been traditionally handed down to them from the ancients, by the masters of the traditions of the elders, that the law of loving the neighbour was so to be understood as to allow, and even enjoin, hatred of enemies: in proof of which, take the following instances (p).
"When one man sins against another, he may not hate him in his heart, and be silent, as is said of the wicked; Absalom spoke not with Amnon: but it is commanded to make it known to him, and to say to him, why hast thou done to me so and so? As it is said, "rebuking, thou shalt rebuke thy neighbour"; and if he returns, and desires him to pardon him, he shall not be implacable and cruel; but if he reproves him many times, and he does not receive his reproof, nor turn from his sin, then , "it is lawful to hate him".''
Again, they say (q),
"Every disciple of a wise man, , "who does not revenge, and keep as a serpent"; that is, as the gloss explains it, "enmity in his heart", as a serpent, is no disciple of a wise man.''
And so Maimonides (r), one of their better sort of writers, says;
"A disciple of a wise man, or a scholar, whom a man despises and reproaches publicly, it is forbidden him to forgive him, because of his honour; and if he forgives him, he is to be punished, for this is a contempt of the law; but "he must revenge, and keep the thing as a serpent", until the other asks pardon of him, and then he may forgive him.''
Thus they bred their scholars in hatred and malice against their enemies. This arises from a mistaken sense of the word "neighbour", which they understood only of a friend; and concluded, that if a friend was to be loved, an enemy was to be hated; not the Gentiles only, but anyone, among themselves, which could come under that name.
(o) R. Isaac Chizuk Emunah, par. 2. c. 11. p. 402. (p) Moses Kotsensis Mitzvot Tora precept. neg. 5. Vid. Maimon. Hilchot Rotseach, c. 13. sect. 14. (q) T. Bab. Yoma, fol. 22. 2. & 23. 1. (r) Maimon. Hilch. Talmud Tora, c. 7. sect. 13.
John Wesley
5:43 Thou shalt love thy neighbour; And hate thy enemy - God spoke the former part; the scribes added the latter. Lev 19:18.
Robert Jamieson, A. R. Fausset and David Brown
5:43 Ye have heard that it hath been said-- (Lev 19:18).
Thou shalt love thy neighbour--To this the corrupt teachers added,
and hate thine enemy--as if the one were a legitimate inference from the other, instead of being a detestable gloss, as BENGEL indignantly calls it. LIGHTFOOT quotes some of the cursed maxims inculcated by those traditionists regarding the proper treatment of all Gentiles. No wonder that the Romans charged the Jews with hatred of the human race.
5:445:44: Այլ ե՛ս ասեմ ձեզ. Սիրեցէ՛ք զթշնամիս ձեր. օրհնեցէ՛ք զանիծիչս ձեր. բարի՛ արարէք ատելեաց ձերոց. եւ աղօ՛թս ՚ի վերայ այնոցիկ՝ որ լլկե՛նն զձեզ եւ հալածեն[91]. [91] Առ Ոսկանայ պակասի. Զթշնամիս ձեր. օրհնեցէ՛ք զանիծիչս ձեր։ Ոմանք յաւելուն. Եւ աղօ՛թս արարէք ՚ի վերայ այնոցիկ որ լլկեն։
44 Իսկ ես ձեզ ասում եմ. սիրեցէ՛ք ձեր թշնամիներին, օրհնեցէ՛ք ձեզ անիծողներին, բարութի՛ւն արէք ձեզ ատողներին[5] եւ աղօթեցէ՛ք նրանց համար, որ չարչարում են ձեզ եւ հալածում [5] 5. Լաւագոյն յուն. բն. չունեն օրհնեցէ՛ք... ատողներին նախադասութիւնները:
44 Բայց ես ձեզի կ’ըսեմ. ‘Սիրեցէք ձեր թշնամիները, օրհնեցէք ձեզ անիծողները, բարիք ըրէք անոնց որ ձեզ կ’ատեն եւ աղօթք ըրէք անոնց համար որ ձեզ կը չարչարեն ու կը հալածեն.
Այլ ես ասեմ ձեզ. Սիրեցէք զթշնամիս ձեր, օրհնեցէք զանիծիչս ձեր, բարի արարէք ատելեաց ձերոց, եւ աղօթս արարէք ի վերայ այնոցիկ որ լլկենն զձեզ եւ հալածեն:

5:44: Այլ ե՛ս ասեմ ձեզ. Սիրեցէ՛ք զթշնամիս ձեր. օրհնեցէ՛ք զանիծիչս ձեր. բարի՛ արարէք ատելեաց ձերոց. եւ աղօ՛թս ՚ի վերայ այնոցիկ՝ որ լլկե՛նն զձեզ եւ հալածեն[91].
[91] Առ Ոսկանայ պակասի. Զթշնամիս ձեր. օրհնեցէ՛ք զանիծիչս ձեր։ Ոմանք յաւելուն. Եւ աղօ՛թս արարէք ՚ի վերայ այնոցիկ որ լլկեն։
44 Իսկ ես ձեզ ասում եմ. սիրեցէ՛ք ձեր թշնամիներին, օրհնեցէ՛ք ձեզ անիծողներին, բարութի՛ւն արէք ձեզ ատողներին[5] եւ աղօթեցէ՛ք նրանց համար, որ չարչարում են ձեզ եւ հալածում
[5] 5. Լաւագոյն յուն. բն. չունեն օրհնեցէ՛ք... ատողներին նախադասութիւնները:
44 Բայց ես ձեզի կ’ըսեմ. ‘Սիրեցէք ձեր թշնամիները, օրհնեցէք ձեզ անիծողները, բարիք ըրէք անոնց որ ձեզ կ’ատեն եւ աղօթք ըրէք անոնց համար որ ձեզ կը չարչարեն ու կը հալածեն.
zohrab-1805▾ eastern-1994▾ western am▾
5:4444: А Я говорю вам: любите врагов ваших, благословляйте проклинающих вас, благотворите ненавидящим вас и молитесь за обижающих вас и гонящих вас,
5:44  ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς,
5:44. Ἐγὼ (I) δὲ (moreover) λέγω (I-forth) ὑμῖν, (unto-ye,"ἀγαπᾶτε (ye-should-excess-off-unto) τοὺς (to-the-ones) ἐχθροὺς ( to-en-emnitied ) ὑμῶν (of-ye) καὶ (and) προσεύχεσθε ( ye-should-goodly-hold-toward ) ὑπὲρ (over) τῶν (of-the-ones) διωκόντων ( of-pursuing ) ὑμᾶς: (to-ye,"
5:44. ego autem dico vobis diligite inimicos vestros benefacite his qui oderunt vos et orate pro persequentibus et calumniantibus vosBut I say to you, Love your enemies: do good to them that hate you: and pray for them that persecute and calumniate you:
44. but I say unto you, Love your enemies, and pray for them that persecute you;
But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you:

44: А Я говорю вам: любите врагов ваших, благословляйте проклинающих вас, благотворите ненавидящим вас и молитесь за обижающих вас и гонящих вас,
5:44  ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς,
5:44. ego autem dico vobis diligite inimicos vestros benefacite his qui oderunt vos et orate pro persequentibus et calumniantibus vos
But I say to you, Love your enemies: do good to them that hate you: and pray for them that persecute and calumniate you:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
44 (Лк VI:27, 28). В тексте весьма сильное колебание. Выражение: «благословляйте проклинающих вас» выпушено в Син., Ват., Вульгате некоторых других латин. переводах, у Тишенд. и Вестк. Хорта, и имеется в recepta, почти всех курсивных, Златоуста, Феодорита, Феофилакта и многих других. Выражение: «благотворите ненавидящим вас» выпущено в Син., Ват., но имеется в recepta, почти во всех курсивных, Вульгате и Сир. Пешито. Наконец: «за обижающих вас» выпущена в Син., Ват., у Тишенд, и Вест. Хорта; но имеется в recepta, почти во всех курсивных, древних лат. и Пешито. Таким образом, в лучших кодексах указанных слов нет; но зато в пользу их подавляющее большинство рукописей и цитат у церковных писателей. Многие экзегеты думают, что слова эти интерполированы из Лк VI:27, 28. Сравнивая текст Матфея и Луки находим, что, если не обращать внимания на перестановки, он одинаков у того и другого евангелиста. Но другие экзегеты держатся других мнений и говорят, что подозревать здесь интерполяцию нет достаточных оснований. Цан признает текст подлинным, хотя и не высказывается решительно. Смысл понятен. Златоуст находит, начиная с 39 стиха, девять степеней, по которым Спаситель возводит нас все выше и выше — «на самый верх добродетели». «Первая степень — не начинать обиды; вторая, когда она уже причинена, не воздавать равным злом обидевшему; третья — не только не делать обижающему того, что ты потерпел от него, но и оставаться спокойным; четвертая — предоставлять себя самого злостраданию; пятая — отдавать более, нежели сколько хочет взять причиняющий обиду; шестая — не питать к нему ненависти; седьмая — даже любить его; восьмая — благодетельствовать ему; девятая — молиться о нем Богу». Подобное учение не было чуждо и язычникам. Так, известны буддистские изречения:
«Побеждай гнев отсутствием гнева,
Побеждай несправедливость добротой,
Побеждай подлого человека даром,
А лжеца — истиной».
Adam Clarke: Commentary on the Bible - 1831
5:44: Love your enemies - This is the most sublime piece of morality ever given to man. Has it appeared unreasonable and absurd to some? It has. And why? Because it is natural to man to avenge himself, and plague those who plague him; and he will ever find abundant excuse for his conduct, in the repeated evils he receives from others; for men are naturally hostile to each other. Jesus Christ design's to make men happy. Now he is necessarily miserable who hates another. Our Lord prohibits that only which, from its nature, is opposed to man's happiness. This is therefore one of the most reasonable precepts in the universe. But who can obey it? None but he who has the mind of Christ. But I have it not. Seek it from God; it is that kingdom of heaven which Christ came to establish upon earth. See on Mat 3:2 (note). This one precept is a sufficient proof of the holiness of the Gospel, and of the truth of the Christian religion. Every false religion flatters man, and accommodates itself to his pride and his passions. None but God could have imposed a yoke so contrary to self-love; and nothing but the supreme eternal love can enable men to practice a precept so insupportable to corrupt nature. Sentiments like this are found among Asiatic writers, and in select cases were strongly applied; but as a general command this was never given by them, or any other people. It is not an absolute command in any of the books which they consider to be Divinely inspired. Sir William Jones lays by far too much stress on the casual introduction of such sentiments as this in the Asiatic writers. See his Works, vol. i. p. 168, where the sentiment is connected with circumstances both extravagant and unnatural; and thus it is nullified by the pretended recommendation.
Bless them that curse you - Ευλογειτε, give them good words for their bad words. See the note on Gen 2:3.
Do good to them that hate you - Give your enemy every proof that you love him. We must not love in tongue, but in deed and in truth.
Pray for them which despitefully use you - Επηρεαζοντων from επι against, and Αρης Mars, the heathen god of war. Those who are making continual war upon you, and constantly harassing and calumniating you. Pray for them - This is another exquisitely reasonable precept. I cannot change that wicked man's heart; and while it is unchanged he will continue to harass me: God alone can change it: then I must implore him to do that which will at once secure the poor man's salvation, and contribute so much to my own peace.
And persecute you - Διωκοντων, those who press hard on and pursue you with hatred and malice accompanied with repeated acts of enmity.
In this verse our Lord shows us that a man may be our enemy in three different ways.
First, in his heart, by hatred.
Secondly, in his words by cursing or using direful imprecations (καταρωμενους) against us.
Thirdly, in his actions, by continually harassing and abusing us.
He shows us also how we are to behave to those.
The hatred of the first we are to meet with love.
The cursings or evil words of the second, we are to meet with good words and blessings.
And the repeated injurious acts of the third, we are to meet with continual prayer to God for the man's salvation.
Albert Barnes: Notes on the Bible - 1834
5:44: Love your enemies - There are two kinds of love, involving the same general feeling, or springing from the same fountain of good-will to all mankind, but differing so far as to admit of separation in idea. The one is that feeling by which we approve of the conduct of another, commonly called the love of complacency; the other, that by which we wish well to the person of another, though we cannot approve his conduct. This is the love of benevolence, and this love we are to bear toward our enemies. It is impossible to love the conduct of a person who curses and Rev_iles us, who injures our person or property, or who violates all the laws of God; but, though we may hate his conduct, and suffer keenly when we are affected by it, yet we may still wish well to the person; we may pity his madness and folly; we may speak kindly of him and to him; we may return good for evil; we may aid him in the time of trial; we may seek to do him good here and to promote his eternal welfare hereafter, Rom 12:17-20. This seems to be what is meant by loving our enemies; and this is a special law of Christianity, and the highest possible test of piety, and probably the most difficult of all duties to be performed.
Bless them that curse you - The word "bless" here means to "speak well of" or "speak well to:" - not to curse again or to slander, but to speak of those things which we can commend in an enemy; or, if there is nothing that we can commend, to say nothing about him. The word "bless," spoken of God, means to regard with favor or to confer benefits, as when God is said to bless his people. When we speak of our "blessing God," it means to praise Him or give thanks to Him. When we speak of blessing people, it "unites" the two meanings, and signifies to confer favor, to thank, or to speak well of.
Despitefully use you - The word thus translated means, first, to injure by prosecution in law; then, wantonly and unjustly to accuse, and to injure in any way. This seems to be its meaning here.
Persecute - See the notes at Mat 5:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:44: Exo 23:4, Exo 23:5; Kg2 6:22; Ch2 28:9-15; Psa 7:4, Psa 35:13, Psa 35:14; Pro 25:21, Pro 25:22; Luk 6:27, Luk 6:28, Luk 6:34, Luk 6:35, Luk 23:34; Act 7:60; Rom 12:14, Rom 12:20, Rom 12:21; Co1 4:12, Co1 4:13; Co1 13:4-8; Pe1 2:23, Pe1 3:9
John Gill
5:44 But I say unto you, love your enemies,.... That is, as the Apostle Paul may be thought to interpret the words of Christ, Rom 12:20. "If thine enemy hunger, feed him: if he thirst, give him drink": unless our Lord should be supposed rather to regard the internal affection of the mind; since outward expressions of love, by words and works, are urged in the following exhortations: the actions of a man may be hated, and just indignation be expressed against them, and yet his person be loved, tenderness be used to him, and pity shown him: all men, even enemies, are to be loved with a natural love, as men; though they cannot be loved with a spiritual affection, as brethren in Christ: and in natural affection there are degrees, according to the relation and circumstances that persons stand in to one another.
Bless them that curse you: when wicked men curse you, as Shimei cursed David, do not "render evil for evil, or railing for railing, but contrariwise, blessing"; give good words, use kind language, mild and soft expressions; such as may either win upon them, or put them to shame and silence: "bless, and curse not"; the latter belongs to them, the former to you; "let them curse, but bless thou": curses better fit their mouths, and blessings thine. Blessing here, does not signify praising them, for that would be sinful, which is sometimes the sense of the word; nor wishing, or praying for a blessing on them, which is right and good; but this is mentioned afterwards, as distinct from blessing; wherefore, it is better to understand it of a sweet and engaging address unto, and behaviour and conduct towards such, whose mouths are full of cursing and bitterness.
Do good to them that hate you; such as hate you in their hearts, and discover their hatred by their actions; do not make returns in the same way, but on the contrary, do them all the good you can; perform all the kind offices that lie in your power; let them partake of your bounty and liberality; if poor, feed, clothe, and supply them, as you are able, with the necessaries of life; and give them wholesome advice for the good of their souls: by "so doing", you will "heap coals of fire on their heads"; of enemies, make them friends; engage their affections to you, and you may be happy instruments in doing them good, both in soul and body:
and pray for them that despitefully use you and persecute you. What Christ here commands and advises to, he himself did; for as he hung upon the cross, he prayed for his crucifiers, who were then using him in the most despiteful, as well as cruel manner; saying, "Father, forgive them, for they know not what they do": and in this he has left us an example, that we should tread in his steps; and here in he was quickly followed by his holy martyr Stephen; who, whilst he was being stoned, prayed for his persecutors and murderers, saying, "Lord, lay not this sin to their charge". This breathes out the true spirit of Christianity, and is peculiar to it. The whole of this is directly opposite to the tenets of the Jews, particularly the Scribes and Pharisees; who allowed of revenge, and keeping anger against any person that had done them an injury, as has been observed: and which were also the sentiments of the Karaites, or Scripturarians, another sect among them who kept to the letter of the Scriptures, and rejected the traditions of the elders, which the Pharisees held: but in this they agreed with them,
"that it was right to do good to their friends, and to forgive them that asked pardon of them; but to such men who rendered evil, and did not return to do well, that they might receive forgiveness, , "it is not forbidden to revenge, and to keep anger against them" (s).''
Tit is indeed said (t) of their former holy men, "Hasideans", which some have thought to be the same with the "Essenes", and a sort of Christians; however, were a better sort of Jews; that these
"heard their reproach, but did not return it; and not only so, but they pardoned him that reproached them, and forgave him.''
And it is reported of these men, that they used to pray to God to pardon and forgive all that disturbed them. But the Pharisees, whom Christ had to do with, and against whom he inveighs, were men of another complexion.
(s) R. Eliahu in Adderet, c. 3. apud Trigland. de Sect. Karaeorum, c. 10. p. 166, 167. (t) Maimon. Hilch. Talmud Tora. c. 7. sect. 13.
John Wesley
5:44 Bless them that curse you - Speak all the good you can to and of them, who speak all evil to and of you. Repay love in thought, word, and deed, to those who hate you, and show it both in word and deed. Lk 6:27, Lk 6:35.
Robert Jamieson, A. R. Fausset and David Brown
5:44 But I say unto you, Love your enemies--The word here used denotes moral love, as distinguished from the other word, which expresses personal affection. Usually, the former denotes "complacency in the character" of the person loved; but here it denotes the benignant, compassionate outgoings of desire for another's good.
bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you--The best commentary on these matchless counsels is the bright example of Him who gave them. (See 1Pet 2:21-24; and compare Rom 12:20-21; 1Cor 4:12; 1Pet 3:9). But though such precepts were never before expressed--perhaps not even conceived--with such breadth, precision, and sharpness as here, our Lord is here only the incomparable Interpreter of the law in force from the beginning; and this is the only satisfactory view of the entire strain of this discourse.
5:455:45: զի եղիջիք որդիք Հօր ձերոյ որ յերկինսն է. զի զարեգակն իւր ծագէ՛ ՚ի վերայ չարա՛ց եւ բարեաց, եւ ածէ անձրեւ՛ ՚ի վերայ արդարոց եւ մեղաւորաց։
45 որպէսզի որդիները լինէք ձեր Հօր, որ երկնքում է. քանի որ նա իր արեգակը ծագեցնում է չարերի եւ բարիների վրայ եւ անձրեւ է թափում արդարների եւ մեղաւորների վրայ
45 Որպէս զի ձեր երկնաւոր Հօրը որդիներն ըլլաք. վասն զի իր արեւը կը ծագեցնէ թէ՛ չարերուն եւ թէ՛ բարիներուն վրայ եւ անձրեւ կը ղրկէ թէ՛ արդարներուն եւ թէ՛ մեղաւորներուն վրայ։
զի եղիջիք որդիք Հօր ձերոյ որ յերկինսն է. զի զարեգակն իւր ծագէ ի վերայ չարաց եւ բարեաց, եւ ածէ անձրեւ ի վերայ արդարոց եւ մեղաւորաց:

5:45: զի եղիջիք որդիք Հօր ձերոյ որ յերկինսն է. զի զարեգակն իւր ծագէ՛ ՚ի վերայ չարա՛ց եւ բարեաց, եւ ածէ անձրեւ՛ ՚ի վերայ արդարոց եւ մեղաւորաց։
45 որպէսզի որդիները լինէք ձեր Հօր, որ երկնքում է. քանի որ նա իր արեգակը ծագեցնում է չարերի եւ բարիների վրայ եւ անձրեւ է թափում արդարների եւ մեղաւորների վրայ
45 Որպէս զի ձեր երկնաւոր Հօրը որդիներն ըլլաք. վասն զի իր արեւը կը ծագեցնէ թէ՛ չարերուն եւ թէ՛ բարիներուն վրայ եւ անձրեւ կը ղրկէ թէ՛ արդարներուն եւ թէ՛ մեղաւորներուն վրայ։
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5:4545: да будете сынами Отца вашего Небесного, ибо Он повелевает солнцу Своему восходить над злыми и добрыми и посылает дождь на праведных и неправедных.
5:45  ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους.
5:45. ὅπως (unto-which-whither) γένησθε ( ye-might-have-had-became ,"υἱοὶ (sons) τοῦ (of-the-one) πατρὸς (of-a-Father) ὑμῶν (of-ye) τοῦ (of-the-one) ἐν (in) οὐρανοῖς, (unto-skies,"ὅτι (to-which-a-one) τὸν (to-the-one) ἥλιον (to-a-sun) αὐτοῦ (of-it) ἀνατέλλει (it-finisheth-up) ἐπὶ (upon) πονηροὺς ( to-en-necessitated ) καὶ (and) ἀγαθοὺς ( to-good ) καὶ (and) βρέχει (it-showereth) ἐπὶ (upon) δικαίους ( to-course-belonged ) καὶ (and) ἀδίκους . ( to-un-coursed )
5:45. ut sitis filii Patris vestri qui in caelis est qui solem suum oriri facit super bonos et malos et pluit super iustos et iniustosThat you may be the children of your Father who is in heaven, who maketh his sun to rise upon the good, and bad, and raineth upon the just and the unjust.
45. that ye may be sons of your Father which is in heaven: for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust.
That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust:

45: да будете сынами Отца вашего Небесного, ибо Он повелевает солнцу Своему восходить над злыми и добрыми и посылает дождь на праведных и неправедных.
5:45  ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους.
5:45. ut sitis filii Patris vestri qui in caelis est qui solem suum oriri facit super bonos et malos et pluit super iustos et iniustos
That you may be the children of your Father who is in heaven, who maketh his sun to rise upon the good, and bad, and raineth upon the just and the unjust.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
45 Речь очень тонко и незаметно переходит опять в ряд приветствий, что свойственно блестящей ораторской речи. Делается как бы перерыв, и оратор дает возможность как бы вздохнуть своим слушателям. Спаситель приравнивает теперь их к сынам Отца Своего небесного и они должны поступать так, как делает их Отец, подражать Ему. А Отец повелевает, чтобы солнце восходило над злыми и добрыми, и посылает дождь на праведных и неправедных. У Сенеки находят замечательную параллель этим словам Христа: «si deos imitaris, da et ingratis beneficia; nam et sceleratis sol oritur, et piratis patent maria» (если будешь подражать богам, окажи и неблагодарным благодеяния, потому что и для злодеев восходит солнце и морским разбойникам открыты моря).
Adam Clarke: Commentary on the Bible - 1831
5:45: That ye may be the children of your Father - Instead of ὑιοι children, some MSS., the latter Persic version, and several of the primitive fathers, read ὃμοιοι, that ye may be like to, or resemble, your Father who is in heaven. This is certainly our Lord's meaning. As a man's child is called his, because a partaker of his own nature, so a holy person is said to be a child of God, because he is a partaker of the Divine nature.
He maketh his sun to rise on the evil - "There is nothing greater than to imitate God in doing good to our enemies. All the creatures of God pronounce the sentence of condemnation on the revengeful: and this sentence is written by the rays of the sun, and with the drops of rain, and indeed by all the natural good things, the use of which God freely gives to his enemies." If God had not loved us while we were his enemies, we could never have become his children: and we shall cease to be such, as soon as we cease to imitate him.
Albert Barnes: Notes on the Bible - 1834
5:45: That ye may be the children of your Father - In Greek, the sons of your Father. The word "son" has a variety of significations. See the notes at Mat 1:1. Christians are called the "sons" or "children" of God in several of these senses: as his offspring; as adopted; as his disciples; as imitators of Him. In this passage the word is applied to them because, in doing good to enemies, they resemble God. He makes His sun to rise upon the evil and good, and sends rain, without distinction, on the just and unjust. So His people should show that they imitate or resemble Him, or that they possess His spirit, by doing good in a similar way.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:45: ye: Mat 5:9; Luk 6:35; Joh 13:35; Eph 5:1; Jo1 3:9
for: Job 25:3; Psa 145:9; Act 14:17
Geneva 1599
5:45 (10) That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
(10) A double reason: the one is taken of the relatives, The children must be like their father: the other is taken of comparisons, The children of God must be better than the children of this world.
John Gill
5:45 That ye may be the children of your father,.... Not that any became the children of God, by doing things in imitation of him: for as in nature no man becomes the son of another by imitating him, or by doing the things he does but either by birth, or by adoption; so in grace no man becomes a child of God by the works he does, as a follower of God, but by adopting grace; and which is discovered in regeneration. Christ's meaning is, that they might appear, and be known to be the children of God, by doing those things in which they resemble their heavenly Father; and which are agreeable to his nature and conduct; as the tree is known by its fruit, and the cause by its effect: for where adoption and regenerating grace take place, the fruit of good works is brought forth to the glory of God. Some copies, instead of "children", read "like": and accordingly, the Persic version renders it thus, "that ye may be like your Father, which is heaven". Our Lord seems to have respect to the Jews, often having in their mouths this expression, , "our Father which is in heaven"; and to their frequent boasting that they were the children of God; and therefore he would have them make this manifest by their being like him, or acting in imitation of him;
for he maketh his sun to rise on the evil, and on the good. Christ instances in one of the greatest blessings in nature, the sun, so useful to the earth, and so beneficial to mankind for light and heat; which he calls "his sun": his own, and not another's; which he has made, and maintains, orders to run its race, and commands it to rise morning by morning, and that upon good and bad men; one, as well as another; all equally share in, and partake of its benign influences, and enjoy the comfortable effects and blessings of it:
and sendeth rain on the just and unjust; that is, on the fields of persons of such different characters, even both the early and the latter rain; which makes the earth fruitful, crowns it with goodness, and causes it to bring forth bread to the eater, and seed to the sower. This is one of the most considerable blessings of life; the gift of it is God's sole prerogative; it is peculiar to him; it is what none of the vanities of the Gentiles can give; and yet is bestowed by him on the most worthless and undeserving. This flows from that perfection of God, which the Cabbalists (u) call
""chesed, mercy", or benignity, to which it is essential to give largely to all, both "to the just and unjust".''
The Jews have a saying (x), that
"greater is the day of rain, than the resurrection of the dead; for the resurrection of the dead is for the just; but rain is , "both for the just, and for the wicked":''
a way of speaking much like this here. They also used to praise God for rain, on this consideration, because it was given to unworthy persons.
"(y) R. Jose Bar Jacob went to visit R. Joden of Magdala; whilst he was there, rain descended, and he heard his voice, saying, thousands of thousands, and millions of millions are bound to praise thy name, O our king, for every drop thou causest to descend upon us, , "because thou renderest good to the wicked".''
Now our Lord instances in things which could not be denied, and they themselves allowed; and makes use of their own words, to engage them to imitate God, whom they call their Father, by doing good to their enemies, and them that hated them, as well as to their friends and neighbours: yet sometimes they could scarcely allow, that the Gentiles had the same share in this divine favour with themselves; for they say (z), that
"God works by way of miracle, that rain should not be wanting in his land, although it is wanting in the countries of the Heathen; as he says, Job 5:10 "who giveth rain on the earth", which is the land of Israel; for on that , "a great rain" descends, and "sendeth waters", "few (which is added to the text) upon the fields"; which relates to what is without the land, whereupon it does not descend, but the substance of the land of Israel; therefore he saith, the Lord will open to thee his good treasure, and not to others.''
(u) Sepher Shaar Hassamaim, Tract. 7. c. 12. p. 155. (x) T. Bab. Taanith, fol. 7. 1. (y) T. Hieros. Beracot, fol. 14. 1. & Taanith, fol. 64. 2. (z) Tzeror Hammor, fol. 152. 4.
John Wesley
5:45 That ye may be the children - That is, that ye may continue and appear such before men and angels. For he maketh his sun to rise - He gives them such blessings as they will receive at his hands. Spiritual blessings they will not receive.
Robert Jamieson, A. R. Fausset and David Brown
5:45 That ye may be the children--sons.
of your Father which is in heaven--The meaning is, "that ye may show yourselves to be such by resembling Him" (compare Mt 5:9; Eph 5:1).
for he maketh his sun--"your Father's sun." Well might BENGEL exclaim, "Magnificent appellation!"
to rise on the evil and on the good, and sendeth rain on the just and on the unjust--rather, (without the article) "on evil and good, and on just and unjust." When we find God's own procedure held up for imitation in the law, and much more in the prophets (Lev 19:2; Lev 20:26; and compare 1Pet 1:15-16), we may see that the principle of this surprising verse was nothing new: but the form of it certainly is that of One who spake as never man spake.
5:465:46: Զի եթէ սիրիցէք զայնոսիկ որ սիրենն զձեզ՝ զի՞նչ վարձք իցեն, ո՞չ ապաքէն եւ մաքսաւո՛րք զնոյն գործեն[92]։ [92] Ոմանք. Սիրեն զձեզ։
46 Եթէ սիրէք միայն նրանց, որոնք ձեզ սիրում են, ձեր վարձն ի՞նչ է. չէ՞ որ մաքսաւորներն[6] էլ նոյնն են անում [6] 6. Լաւագոյն յուն. բն. մաքսաւորները բառի փոխարէն ունի հեթանոսները:
46 Վասն զի եթէ դուք ձեզ սիրողները սիրէք, ի՞նչ առաւելութիւն կ’ունենաք. չէ՞ որ մաքսաւորներն ալ նոյնը կ’ընեն։
Զի եթէ սիրիցէք զայնոսիկ որ սիրենն զձեզ` զի՞նչ վարձք իցեն. ո՞չ ապաքէն եւ մաքսաւորք զնոյն գործեն:

5:46: Զի եթէ սիրիցէք զայնոսիկ որ սիրենն զձեզ՝ զի՞նչ վարձք իցեն, ո՞չ ապաքէն եւ մաքսաւո՛րք զնոյն գործեն[92]։
[92] Ոմանք. Սիրեն զձեզ։
46 Եթէ սիրէք միայն նրանց, որոնք ձեզ սիրում են, ձեր վարձն ի՞նչ է. չէ՞ որ մաքսաւորներն[6] էլ նոյնն են անում
[6] 6. Լաւագոյն յուն. բն. մաքսաւորները բառի փոխարէն ունի հեթանոսները:
46 Վասն զի եթէ դուք ձեզ սիրողները սիրէք, ի՞նչ առաւելութիւն կ’ունենաք. չէ՞ որ մաքսաւորներն ալ նոյնը կ’ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
5:4646: Ибо если вы будете любить любящих вас, какая вам награда? Не то же ли делают и мытари?
5:46  ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν;
5:46. ἐὰν (If-ever) γὰρ (therefore) ἀγαπήσητε (ye-might-have-excessed-off-unto) τοὺς (to-the-ones) ἀγαπῶντας ( to-excessing-off-unto ) ὑμᾶς, (to-ye,"τίνα (to-what-one) μισθὸν (to-a-pay) ἔχετε; (ye-hold?"οὐχὶ (Unto-not) καὶ (and) οἱ (the-ones) τελῶναι (finish-purchasers) τὸ (to-the-one) αὐτὸ (to-it) ποιοῦσιν; (they-do-unto?"
5:46. si enim diligatis eos qui vos diligunt quam mercedem habebitis nonne et publicani hoc faciuntFor if you love them that love you, what reward shall you have? do not even the publicans this?
46. For if ye love them that love you, what reward have ye? do not even the publicans the same?
For if ye love them which love you, what reward have ye? do not even the publicans the same:

46: Ибо если вы будете любить любящих вас, какая вам награда? Не то же ли делают и мытари?
5:46  ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν;
5:46. si enim diligatis eos qui vos diligunt quam mercedem habebitis nonne et publicani hoc faciunt
For if you love them that love you, what reward shall you have? do not even the publicans this?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
46 Лк VI:32, «мытари» заменены у Луки словом грешники. Слово «мытари» нашего русского и славянского текстов менее вероятно, чем «язычники», имеющееся в Син. BD, около 18 курсивных, большей части латинских переводов, Вульгате и проч. и принятое Тишендорфом, Вестк. Хортом и издателями английской пересмотренной Библии. В том и другом случае смысл почти одинаков, потому что мытари считались не лучше язычников. Ученики Христа должны быть выше книжников и фарисеев, но если они будут любить только тех, которые их любят, то не станут выше даже язычников (или мытарей), которые так делают по естественному закону любви, вложенному в человека.
Adam Clarke: Commentary on the Bible - 1831
5:46: For if ye love them which love you - He who loves only his friends, does nothing for God's sake. He who loves for the sake of pleasure or interest, pays himself. God has no enemy which he hates but sin; we should have no other.
The publicans - That is, tax-gatherers, τελωναι, from τελος a tax, and ωνεομαι I buy or farm. A farmer or collector of the taxes or public revenues. Of these there were two classes; the superior, who were Romans of the equestrian order; and the inferior, those mentioned in the Gospels, who it appears were mostly Jews.
This class of men was detestable among the Romans, the Greeks, and the Jews, for their intolerable rapacity and avarice. They were abhorred in an especial manner by the Jews, to whom the Roman government was odious: these, assisting in collecting the Roman tribute, were considered as betrayers of the liberties of their country, and abettors of those who enslaved it. They were something like the tythe-farmers of certain college-livings in some counties of England, as Lancashire, etc. - a principal cause of the public burthens and discontent. One quotation, of the many produced by Kypke, will amply show in what detestation they were held among the Greeks. Theocritus being asked, Which of the wild beasts were the most cruel? answered, Εν μεν τοις ορεσιν αρκτοι και λεοντες· εν δε ταις πολεσιν, ΤΕΛΩΝΑΙ και συκοφανται. Bears and lions, in the mountains; and Tax-Gatherers and calumniators, in cities.
Albert Barnes: Notes on the Bible - 1834
5:46: What reward have ye? - The word "reward" seems to be used in the sense of "deserving of praise." If you only love those that love you, you are selfish; it is not genuine love for the "character," but love for the "benefit," and you deserve no commendation. The very "publicans" would do the same.
The publicans - The publicans were tax-gatherers. Judea was a province of the Roman empire. The Jews bore this foreign yoke with great impatience, and paid their taxes with great reluctance. It happened, therefore, that those who were appointed to collect taxes were objects of great detestation. They were, besides, people who would be supposed to execute their office at all hazards; men who were willing to engage in an odious and hated employment; people often of abandoned character, oppressive in their exactions, and dissolute in their lives. By the Jews they were associated in character with thieves and adulterers; with the profane and the dissolute. Christ says that even these wretched people would love their benefactors.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:46: if: Mat 6:1; Luk 6:32-35; Pe1 2:20-23
publicans: Mat 9:10, Mat 9:11, Mat 11:19, Mat 18:17, Mat 21:31, Mat 21:32; Luk 15:1, Luk 18:13, Luk 19:2, Luk 19:7
John Gill
5:46 For if ye love them which love you,.... That is, if ye only love such that love you; for that such who love should be loved again, is both natural and just: our Lord's meaning is not, that ye ought not to love them that love you, but that these should not be the only objects of your love; for should this be the case,
what reward have ye? or "shall ye have?" Do you deserve any thanks for your love now? none at all, it is what you are obliged to by your friend's love to you. Do you expect any hereafter with God? if you do, you will be mistaken; you have your reward with men, who have loved you as much as you have done them, and therefore none can be due to you, either from God or men: besides,
do not even the publicans the same? men of the worst characters, and who were most hateful to the Jews, upon many accounts; partly because of their business, which was to collect the Roman tax, and carry it to the proper officers appointed to receive it, and of whom they sometimes farmed it. Now the Roman yoke was very grievous to the Jews, who boasted of their being a free people; nor did they willingly pay their tribute money; and some of them would refuse to do it, under a pretence of religion; wherefore those publicans, or tax gatherers, which were oftentimes men of their own nation, as appears from the instances of Levi and Zacchaeus, were very odious to them; because they looked upon them as joining with the Romans, in oppressing them, and abridging them in their liberty: and partly because of their character and conduct, being men of great improbity, rapine, and covetousness: hence, as in the New Testament, they are frequently joined with "sinners", as being notorious ones themselves; so in the Talmudic writings, with thieves (a), and are reckoned as thieves, with murderers, and robbers (b); they were not allowed as witnesses (c) in any of their courts of judicature; nor were they to be kept company (d) with in private houses. Now our Lord instances in these men who were the most profligate part of the nation, and had in greatest contempt by the rest; and yet these, by the very dictates of nature, loved such as loved them: wherefore it must be shameful and scandalous in the Pharisees, and others, who pretended to great sanctity and religion, to do no more than these persons did.
(a) Maimon. Hilch. Gezela, c. 5. sect. 9. 11. (b) Misn. Nedarim, c. 3. sect. 4. (c) T. Bab. Sanhedrim, fol. 25. 2. Maimon. Hilch. Eduth, c. 10. sect. 4. Moses Kotsensis Mitzvot Tora pr. neg. 214. (d) Maimon. Hilch. Mishcab, c. 10. sect. 8.
John Wesley
5:46 The publicans - were officers of the revenue, farmers, or receivers of the public money: men employed by the Romans to gather the taxes and customs, which they exacted of the nations they had conquered. These were generally odious for their extortion and oppression, and were reckoned by the Jews as the very scum of the earth.
Robert Jamieson, A. R. Fausset and David Brown
5:46 For if ye love them which love you, what reward have ye? do not even the publicans the same?--The publicans, as collectors of taxes due to the Roman government, were ever on this account obnoxious to the Jews, who sat uneasy under a foreign yoke, and disliked whatever brought this unpleasantly before them. But the extortion practiced by this class made them hateful to the community, who in their current speech ranked them with "harlots." Nor does our Lord scruple to speak of them as others did, which we may be sure He never would have done if it had been calumnious. The meaning, then, is, "In loving those who love you, there is no evidence of superior principle; the worst of men will do this: even a publican will go that length."
5:475:47: Եւ եթէ տայցէք միայն ողջոյն բարեկամաց ձերոց՝ զի՛նչ աւելի առնէք. ո՞չ ապաքէն մաքսաւորք եւ մեղաւո՛րք զնոյն գործեն։
47 Եւ եթէ միայն ձեր բարեկամներին ողջոյն տաք, ի՞նչ աւելի բան էք անում. չէ՞ որ մաքսաւորներն ու մեղաւորները նոյնն են անում
47 Եւ եթէ միայն ձեր եղբայրներուն բարեւ տաք, ի՞նչ աւելի կ’ընէք ուրիշներէն. չէ՞ որ մաքսաւորներն ալ նոյնը կ’ընեն։
Եւ եթէ տայցէք միայն ողջոյն [12]բարեկամաց ձերոց, զի՞նչ աւելի առնէք. ո՞չ ապաքէն [13]մաքսաւորք [14]եւ մեղաւորք`` զնոյն գործեն:

5:47: Եւ եթէ տայցէք միայն ողջոյն բարեկամաց ձերոց՝ զի՛նչ աւելի առնէք. ո՞չ ապաքէն մաքսաւորք եւ մեղաւո՛րք զնոյն գործեն։
47 Եւ եթէ միայն ձեր բարեկամներին ողջոյն տաք, ի՞նչ աւելի բան էք անում. չէ՞ որ մաքսաւորներն ու մեղաւորները նոյնն են անում
47 Եւ եթէ միայն ձեր եղբայրներուն բարեւ տաք, ի՞նչ աւելի կ’ընէք ուրիշներէն. չէ՞ որ մաքսաւորներն ալ նոյնը կ’ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
5:4747: И если вы приветствуете только братьев ваших, что особенного делаете? Не так же ли поступают и язычники?
5:47  καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν;
5:47. καὶ (And) ἐὰν (if-ever) ἀσπάσησθε ( ye-might-have-drawn-along-to ) τοὺς (to-the-ones) ἀδελφοὺς ( to-brethrened ) ὑμῶν (of-ye) μόνον, (to-alone,"τί (to-what-one) περισσὸν (to-abouted) ποιεῖτε; (ye-do-unto?"οὐχὶ (Unto-not) καὶ (and) οἱ (the-ones) ἐθνικοὶ ( nation-belonged-of ) τὸ (to-the-one) αὐτὸ (to-it) ποιοῦσιν; (they-do-unto?"
5:47. et si salutaveritis fratres vestros tantum quid amplius facitis nonne et ethnici hoc faciuntAnd if you salute your brethren only, what do you more? do not also the heathens this?
47. And if ye salute your brethren only, what do ye more ? do not even the Gentiles the same?
And if ye salute your brethren only, what do ye more [than others]? do not even the publicans so:

47: И если вы приветствуете только братьев ваших, что особенного делаете? Не так же ли поступают и язычники?
5:47  καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν;
5:47. et si salutaveritis fratres vestros tantum quid amplius facitis nonne et ethnici hoc faciunt
And if you salute your brethren only, what do you more? do not also the heathens this?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
47 Слово «братьев» употреблено здесь, очевидно, в общем значении — близких людей, соотечественников и проч. Это — более правильное чтение, чем «друзей» (filouV), встречающееся более чем в 150 курсивных рукописях. Братья противополагаются «язычникам» (в других кодексах — «мытари»). Разница по смыслу в чтениях outw (так) и tu auto (то же самое — Син., Ват., Тишенд., Вестк. Хорт и проч.) слишком незначительна, чтобы на ней останавливаться. Указывается, конечно, на ближе всего знакомые слушателям Христа восточные обычаи. Немецкий толкователь Еванг. Матфея, Меркс, приводит несколько пояснительных примеров приветствий из современной восточной жизни.
Adam Clarke: Commentary on the Bible - 1831
5:47: And if ye salute your brethren only - Instead of αδελφους brethren, upwards of one hundred MSS., and several of them of great authority and antiquity, have φιλους friends. The Armenian Slavonic, and Gothic versions, with the later Syriac, and some of the primitive fathers, agree in this reading. I scarcely know which to prefer; as brother is more conformable to the Jewish mode of address, it should be retained in the text: the other reading, however, tends to confirm that of the Codex Graevii on Mat 5:43.
On the subject of giving and receiving salutations in Asiatic countries, Mr. Harmer, Observat. vol. ii. p. 327, etc., edit. 1808, has collected much valuable information: the following extract will be sufficient to elucidate our Lord's meaning.
"Dr. Doddridge supposes that the salutation our Lord refers to, Mat 5:47, If ye salute your brethren only, what do ye more than others? do not even the publicans so? means embracing, though it is a different word. I would observe, that it is made use of in the Septuagint to express that action of endearment; and which is made use of by an apocryphal writer, (Ecclus. 30:19), whereas, the word we translate salute is of a much more general nature: this, I apprehend, arose from his being struck with the thought, that it could never be necessary to caution his disciples, not to restrain the civilities of a common salutation to those of their own religious party. Juvenal, when he satirizes the Jews of the apostolic age for their religious opinions, and represents them as unfriendly, and even malevolent, to other people, Sat. xiv., and when he mentions their refusing to show travelers the way, Non monstrare vias, etc., or to point out to them where they might find water to drink when thirsty with journeying, takes no notice of their not saluting those of another nation; yet there is no reason to believe, from these words of Christ, that many of them at least would not, and that even a Jewish publican received no salutations from one of his own nation, excepting brother publicans.
"Nor shall we wonder at this, or think it requisite to suppose the word we translate salute (ασπαζομαι) and which certainly, sometimes at least, signifies nothing more than making use of some friendly words upon meeting with people, must here signify something more particular, since we find some of the present inhabitants of the east seem to want this admonition of our Lord. 'When the Arabs salute one another,' according to Niebuhr, 'it is generally in these terms, Salam aleikum, Peace be with you; in speaking which words they lay the right hand on the heart. The answer is, Aleikum essalam, With you be peace. Aged people are inclined to add to these words, And the mercy and blessing of God. The Mohammedans of Egypt and Syria never salute a Christian in this manner; they content themselves with saying to them, Good day to you; or, Friend, how do you do? The Arabs of Yemen, who seldom see any Christians, are not so zealous but that sometimes they will give them the Salam aleikum.'
"Presently after he says: 'For a long time I thought the Mohammedan custom, of saluting Christians in a different manner from that made use of to those of their own profession, was an effect of their pride and religious bigotry. I saluted them sometimes with the Salam aleikum, and I had often only the common answer. At length I observed in Natolia, that the Christians themselves might probably be the cause that Mohammedans did not make the same return to their civilities that they did to those of their own religion. For the Greek merchants, with whom I traveled in that country, did not seem pleased with my saluting Mohammedans in the Mohammedan manner. And when they were not known to be Christians, by those Turks whom they met with in their journeying, (it being allowed Christian travelers in these provinces to wear a white turban, Christians in common being obliged to wear the sash of their turbans white striped with blue, that banditti might take them at a distance for Turks, and people of courage), they never answered those that addressed them with the compliment of Salam aleikum. One would not, perhaps, suspect that similar customs obtain in our times, among Europeans: but I find that the Roman Catholics of some provinces of Germany never address the Protestants that live among them with the compliment Jesus Christ be praised; and, when such a thing happens by mistake, the Protestants do not return it after the manner in use among Catholics, For ever and ever. Amen!'
"After this, the words of our Lord in the close of the fifth of Matthew want no farther commentary. The Jews would not address the usual compliment of Peace be to you, to either heathens or publicans; the publicans of the Jewish nation would use it to their countrymen that were publicans, but not to heathens; though the more rigid Jews would not do it to them, any more than to heathens: our Lord required his disciples to lay aside the moroseness of Jews, and express more extensive benevolence in their salutations. There seems to be nothing of embracing thought of in this case, though that, doubtless, was practised anciently among relations, and intimate friends, as it is among modern Asiatics."
If not to salute be a heathenish indifference, to hide hatred under outward civilities is a diabolic treachery. To pretend much love and affection for those for whom we have neither - to use towards them complimentary phrases, to which we affix no meaning, but that they mean, nothing, is highly offensive in the sight of that God by whom actions are weighed and words judged.
Do not - the publicans - Τελωναι, - but εθνικοι heathens, is adopted by Griesbach, instead of τελωναι, on the authority of Codd. Vatican. & Bezae, and several others; together with the Coptic, Syriac later, and Syriac Jerusalem; two Arabic, Persic, Slavonic; all the Itala but one; Vulgate, Saxon, and several of the primitive fathers.
Albert Barnes: Notes on the Bible - 1834
5:47: And if you salute your brethren ... - The word "salute" here means to show the customary tokens of civility, or to treat with the common marks of friendship. See the notes at Luk 10:4. The Saviour says that the worst men, the very publicans, would do this. Christians should do more; they should show that they have a different spirit; they should treat their "enemies" as well as wicked people do their "friends." This should be done:
1. Because it is "right;" it is the only really amiable spirit; and,
2. We should show that religion is not selfish, and is superior to all other principles of action.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:47: salute: Mat 10:12; Luk 6:32, Luk 10:4, Luk 10:5
what: Mat 5:20; Pe1 2:20
Geneva 1599
5:47 And if ye salute your brethren only, what do ye more [than others]? do not even the (x) publicans so?
(x) They that were the toll masters, and had the oversight of tributes and customs: this was a type of man that the Jews hated to death, both because they served the Romans in those offices (whose heavy bondage they could not overthrow) and also because these toll masters were for the most part given to covetousness.
John Gill
5:47 And if you salute your brethren only,.... This does not mean salutation by embraces or kisses, but by words, asking of each other's welfare, and wishing prosperity and happiness to one another.
"The manner of salutation among the wise men was this (e); he that salutes says, a good day to my lord; and he replies, saying, a good, and long day to my lord: always he that replies doubles the salutation.''
The persons they usually gave their salutations to were those of their own nation, their countrymen, relations, and friends; and who are here designed by "brethren"; meaning, not brethren in the strict sense, but any kindred, acquaintance, or any of their own nation. Some copies read it "friends", who, generally speaking, only partook of such favours.
"A man, (says Maimonides (f),) might not salute his master, nor return a salutation to him in the manner they gave a salutation to "friends": and they return it to one another.''
They were not very free in saluting any persons, as strangers and Gentiles: such advice as this is indeed given (g), "prevent every man with a salutation", or be first in saluting every man; upon which passage their commentators (h) say, even a Gentile in the streets. Accordingly, it is elsewhere (i) observed, that
"R. Abai used to say, let a man be always cunning with fear, for "a soft answer turns away wrath"; and multiply salutation with his brethren, and with his relations, and with every man, even with a stranger in the streets.''
But this proceeded not from any cordial hearty respect, but out of policy, and from fear; and in order to maintain peace; and for selfish ends, and with sinister views: otherwise their salutations were confined to their brethren and kinsfolk after the flesh. Now, this being the case, says Christ,
what do ye more than others? do not even publicans so? Or, as some copies read it, Gentiles or Heathens; and accordingly the Ethiopic version, and the Vulgate Latin so render it: the Arabic renders it "idolaters". Now, what great matter was this to salute their brethren and their friends, when even the very Heathens, who had nothing but the light of nature to guide them, did the same?
(e) Sepher Chasidim, fol. 5. col. 2. apud Buxtorf. Florileg. Heb. p. 300, 301. (f) Hilch. Talmud Tora, c. 5. sect. 5. (g) Pirke Abot, c. 4. sect. 15. (h) Jarchi & Bartenora in ib. (i) T. Bab. Beracot, fol. 17. 1.
John Wesley
5:47 And if ye salute your friends only - Our Lord probably glances at those prejudices, which different sects had against each other, and intimates, that he would not have his followers imbibe that narrow spirit. Would to God this had been more attended to among the unhappy divisions and subdivisions, into which his Church has been crumbled! And that we might at least advance so far, as cordially to embrace our brethren in Christ, of whatever party or denomination they are!
Robert Jamieson, A. R. Fausset and David Brown
5:47 And if ye salute your brethren only--of the same nation and religion with yourselves.
what do ye more than others?--what do ye uncommon or extraordinary? that is, wherein do ye excel?
do not even the publicans so?--The true reading here appears to be, "Do not even the heathens the same?" Compare Mt 18:17, where the excommunicated person is said to be "as an heathen man and a publican."
5:485:48: Արդ՝ եղերո՛ւք դուք կատարեա՛լք, որպէս եւ Հայրն ձեր երկնաւոր կատարեա՛լ է։
48 Արդ, կատարեա՛լ եղէք դուք, ինչպէս որ ձեր երկնաւոր Հայրն է կատարեալ»:
48 Ուրեմն դուք կատարեալ եղէք, ինչպէս ձեր երկնաւոր Հայրն ալ կատարեալ է’»։
Արդ եղերուք դուք կատարեալք, որպէս եւ Հայրն ձեր երկնաւոր կատարեալ է:

5:48: Արդ՝ եղերո՛ւք դուք կատարեա՛լք, որպէս եւ Հայրն ձեր երկնաւոր կատարեա՛լ է։
48 Արդ, կատարեա՛լ եղէք դուք, ինչպէս որ ձեր երկնաւոր Հայրն է կատարեալ»:
48 Ուրեմն դուք կատարեալ եղէք, ինչպէս ձեր երկնաւոր Հայրն ալ կատարեալ է’»։
zohrab-1805▾ eastern-1994▾ western am▾
5:4848: Итак будьте совершенны, как совершен Отец ваш Небесный.
5:48  ἔσεσθε οὗν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν.
5:48. Ἔσεσθε ( Ye-shall-be ) οὖν (accordingly,"ὑμεῖς (ye," τέλειοι ( finish-belonged ) ὡς (as) ὁ (the-one) πατὴρ (a-Father) ὑμῶν (of-ye) ὁ (the-one) οὐράνιος (skyed-belonged) τέλειός (finish-belonged) ἐστιν. (it-be)
5:48. estote ergo vos perfecti sicut et Pater vester caelestis perfectus estBe you therefore perfect, as also your heavenly Father is perfect.
48. Ye therefore shall be perfect, as your heavenly Father is perfect.
Be ye therefore perfect, even as your Father which is in heaven is perfect:

48: Итак будьте совершенны, как совершен Отец ваш Небесный.
5:48  ἔσεσθε οὗν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν.
5:48. estote ergo vos perfecti sicut et Pater vester caelestis perfectus est
Be you therefore perfect, as also your heavenly Father is perfect.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
48 У Лк (VI:33–36) имеются дополнения, каких нет у Матфея, и вообще речь излагается несколько иначе. Заключительный стих у Луки (36): «будьте милосерды, как и Отец ваш милосерд», сходный по конструкции с 48 Матфея, несходен по слововыражениям. Слово telioV (совершенный) встречается из евангелистов только у Матфея два раза (еще XIX:21), но несколько раз у Ап. Павла, Иакова и один раз в 1 Ин IV:18. Происходит от teloV — в смысле достигнутой цели, употребляется о жертвенных животных, не имеющих телесных недостатков, о взрослых людях, в их отличии от младенцев, и в нравственном смысле означает совершенство, полноту, безупречность, непорочность. Слова Спасителя имеют ясную связь с Мф V:45, где, перечисляются не все свойства Божии, а только благость. В этом только смысле и могли понять речь Христа Его слушатели.
Adam Clarke: Commentary on the Bible - 1831
5:48: Be ye therefore perfect - as your Father - God himself is the grand law, sole giver, and only pattern of the perfection which he recommends to his children. The words are very emphatic, εσεσθε ουν υμεις τελειοι, Ye shall be therefore perfect - ye shall be filled with the spirit of that God whose name is Mercy, and whose nature is love. God has many imitators of his power, independence, justice, etc., but few of his love, condescension, and kindness. He calls himself Love, to teach us that in this consists that perfection, the attainment of which he has made both our duty and privilege: for these words of our Lord include both a command and a promise.
"Can we be fully saved from sin in this world?" is an important question, to which this text gives a satisfactory answer: "Ye shall be perfect, as your Father, who is in heaven, is perfect." - As in his infinite nature there is no sin, nothing but goodness and love, so in your finite nature there shall dwell no sin, for the law of the spirit of life in Christ Jesus shall make you free from the law of sin and death, Rom 8:2. God shall live in, fill, and rule your hearts; and, in what He fills and influences, neither Satan nor sin can have any part. If men, slighting their own mercies, cry out, This is impossible! - whom does this arguing reprove - God, who, on this ground, has given a command, the fulfillment of which is impossible. "But who can bring a clean out of an unclean thing?" God Almighty - and, however inveterate the disease of sin may be, the grace of the Lord Jesus can fully cure it; and who will say, that he who laid down his life for our souls will not use his power completely to effect that salvation which he has died to procure. "But where is the person thus saved?" Wherever he is found who loves God with all his heart, soul, mind, and strength, and his neighbor as himself; and, for the honor of Christianity and its Author, may we not hope there are many such in the Church of God, not known indeed by any profession of this kind which they make, but by a surer testimony, that of uniformly holy tempers, piety to God, and beneficence to man?
Dr. Lightfoot is not perfectly satisfied with the usual mode of interpreting the 22nd verse of this chapter. I subjoin the substance of what he says. Having given a general exposition of the word brother, which the Jews understood as signifying none but an Israelite - ενοχος, which we translate is in danger of, and which he shows the Jews used to signify, is exposed to, merits, or is guilty of - and the word gehenna, hell - fire, which he explains as I have done above, he comes to the three offenses, and their sentences.
The First is causeless anger, which he thinks too plain to require explanation; but into the two following he enters in considerable detail: -
"The Second. Whosoever shall say to his brother, 'Racha,' a nickname, or scornful title usual, which they disdainfully put one upon another, and very commonly; and therefore our Savior has mentioned this word, the rather because it was of so common use among them. Take these few examples: -
"A certain man sought to betake himself to repentance (and restitution). His wife said to him, 'Rekah, if thou make restitution, even thy girdle about thee is not thine own, etc.' Tanchum, fol. 5.
"Rabbi Jochanan was teaching concerning the building of Jerusalem with sapphires and diamonds, etc. One of his scholars laughed him to scorn. But afterwards, being convinced of the truth of the thing, he saith to him, 'Rabbi, do thou expound, for it is fit for thee to expound: as thou saidst, so have I seen it.' he saith to him, 'Rekah, hadst thou not seen, thou wouldst not have believed, etc.' Midras Tillin, fol. 38, col. 4.
"To what is the thing like? To a king of flesh and blood, who took to wife a king's daughter: he saith to her, 'Wait and fill me a cup;' but she would not: whereupon he was angry, and put her away; she went, and was married to a sordid fellow; and he saith to her, 'Wait, and fill me a cup;' she said unto him, 'Rekah, I am a king's daughter, etc.' Idem in Psa 137:1-9.
"A Gentile saith to an Israelite, 'I have a choice dish for thee to eat of.' He saith, 'What is it ?' He answers, 'Swine's flesh.' he saith to him, 'Rekah, even what you kill of clean beasts is forbidden us, much more this.' Tanchum, fol. 18, col. 4.
"The Third offense is to say to a brother, 'Thou fool,' which, how to distinguish from racha, which signifies an empty fellow, were some difficulty, but that Solomon is a good dictionary here for us, who takes the term continually here for a wicked wretch and reprobate, and in opposition to spiritual wisdom: so that in the first clause is condemned causeless anger; in the second, scornful taunting and reproaching of a brother; and, in the last, calling him a reprobate and wicked, or uncharitably censuring his spiritual and eternal estate. And this last does more especially hit the scribes and Pharisees, who arrogated to themselves only to be called חכמים chocamim, wise men, but of all others they had this scornful and uncharitable opinion, 'This people, that knoweth not the law, is cursed,' Joh 7:49.
"And now for the penalties denounced upon these offenses, let us look upon them, taking notice of these two traditions of the Jews, which our Savior seems to face, and to contradict.
"1st. That they accounted the command, Thou shalt not kill, to aim only at actual murder. So that in their collecting the six hundred and thirteen precepts out of the law, they understand that command to mean but this: 'That one should not kill an Israelite,' and accordingly they allotted this only violation of it to judgments; against this wild gloss and practice, he speaks in the first clause: Ye have heard it said, Thou shalt not kill, and he that killeth, or committeth actual murder, is liable to judgment, and ye extend the violation of that command no farther; but I say to you, that causeless anger against thy brother is a violation of that command, and even that maketh a man liable to judgment.
2nd. They allotted that murder only to be judged by the council, or Sanhedrin, that was committed by a man in propria persona: let them speak their own sense, etc. Talm. in Sanhedrin, per. 9.
"'Any one that kills his neighbor with his hand, as if he strike him with a sword, or with a stone that kills him, or strangle him till he die, or burn him in the fire, seeing that he kills him any how in his own person, lo! such a one must be put to death by the Sanhedrin; but he that hires another to kill his neighbor, or that sends his servants, and they kill him, or that violently thrusts him before a lion, or the like, and the beast kills him - any one of these is a shedder of blood, and the guilt of shedding of blood is upon him, and he is liable to death by the hand of Heaven, but he is not to be put to death by the Sanhedrin. And whence is the proof that it must be thus! Because it is said, He that sheddeth man's blood, by man shall his blood be shed. This is he that slays a man himself, and not by the hand of another. Your blood of your lives will I require. This is he that slays himself. At the hand of every beast will I require it. This is he that delivers up his neighbor before a beast to be rent in pieces. At the hand of man, even at the hand of every man's brother, will I require the life of man. This is he that hires others to kill his neighbor: In this interpretation, requiring is spoken of all the three; behold, their judgment is delivered over to Heaven (or God). And all these man-slayers and the like, who are not liable to death by the Sanhedrin, if the king of Israel will slay them by the judgment of the kingdom, and the law of nations, he may, etc.' Maym. ubi supr. per. 2.
"You may observe in these wretched traditions a twofold killing, and a twofold judgment: a man's killing another in his own person, and with his own hand, and such a one liable to the judgment of the Sanhedrin, to be put to death by them, as a murderer; and a man that killed another by proxy, not with his own hand, not hiring another to kill him, or turning a beast or serpent upon him to kill him. This man is not to be judged and executed by the Sanhedrin, but, referred and reserved only to the judgment of God. So that we see plainly, from hence, in what sense the word judgment is used in the latter end of the preceding verse, and the first clause of this, namely, not for the judgment of any one of the Sanhedrins, as it is commonly understood, but for the judgment of God. In the former verse, Christ speaks their sense, and in the first clause of this, his own, in application to it. Ye have heard it said, that any man that kills is liable to the judgment of God; but I say unto you, that he that is but angry with his brother without a cause is liable to the judgment of God. You have heard it said, that he only that commits murder with his own hand is liable to the council, or Sanhedrin, as a murderer; but I say unto you, that he that but calls his brother racha, as common a word as ye make it, and a thing of nothing, he is liable to be judged by the Sanhedrin.
"Lastly, he that saith to his brother, Thou fool, wicked one, or cast-away, shall be in danger of hell-fire, ενοχος εις γεενναν πυρος. There are two observable things in the words. The first is the change of case from what was before; there it was said τη κρισει τω συνεδριω, but here, εις γεενναν. It is but an emphatical raising of the sense, to make it the more feeling and to speak home. He that saith to his brother, Raka, shall be in danger of the council; but he that says, Thou fool, shall be in danger of a penalty even to hell-fire. And thus our Savior equals the sin and penalty in a very just parable. In just anger, with God's just anger and judgment; public reproach, with public correction by the council; and censuring for a child of hell, to the fire of hell.
"2nd. It is not said εις πυρ γεεννης, To the fire of hell, but εις γεεννας πυρος, To a hell of fire; in which expression he sets the emphasis still higher. And, besides the reference to the valley of Hinnom, he seems to refer to that penalty used by the Sanhedrin of burning - the most bitter death that they used to put men to; the manner of which was thus: They set the malefactor in a dunghill up to the knees; and they put a towel about his neck, and one pulled one way, and another the opposite, till, by thus strangling him, they forced him to open his mouth. Then they poured boiling lead into his mouth, which went down into his belly, and so burnt his bowels. Talm. in Sanhedrin. per. 7.
"Now, having spoken in the clause before, of being judged by the Sanhedrin, whose most terrible penalty was this burning, he doth in this clause raise the penalty higher; namely, of burning in hell; not with a little scalding lead, but even with a hell of fire." It is possible that our Lord might have reference to such customs as these.
Albert Barnes: Notes on the Bible - 1834
5:48: Be ye therefore perfect ... - The Saviour concludes this part of the discourse by commanding his disciples to be "perfect." This word commonly means "finished, complete, pure, holy." Originally, it is applied to a piece of mechanism, as a machine that is complete in its parts. Applied to people, it refers to completeness of parts, or perfection, where no part is defective or wanting. Thus, Job Job 1:1 is said to be "perfect;" that is, not holy as God, or "sinless" - for fault is afterward found with him Job 9:20; Job 42:6; but his piety was "proportionate" - had a completeness of parts was consistent and regular. He exhibited his religion as a prince, a father, an individual, a benefactor of the poor. He was not merely a pious man in one place, but uniformly. He was consistent everywhere. See the notes at that passage. This is the meaning in Matthew. Be not religious merely in loving your friends and neighbors, but let your piety be shown in loving your enemies; imitate God; let your piety be "complete, proportionate, regular." This every Christian may be; this every Christian must be.
Remarks On Matthew 5
1. The gospel pronounces blessings on things far different from what the world has thought to be a source of happiness. People suppose that happiness is to be found in mirth, in wealth, in honor, in esteem, in freedom from persecution. Christ says that it is to be sought in the Rev_erse. Often people are most happy in poverty, in sickness, in persecution, when supported by the presence and promises of a merciful God. And if God appoints our station there, we should submit to it, and learn therewith to be content.
2. We may see the evil of anger. It is a species of murder. If secretly cherished, or exhibited by contempt and injury, it must bring down the displeasure of God. It is a source of misery. True enjoyment is found in meekness, peace, calmness, and benevolence. In such a firmness, and steadiness, and dependence on God as to keep the soul unruffled in the midst of provocation, is happiness. Such was Christ.
3. We see the evil of indelicacy of feeling and sentiment, and the strictness and severity of the law respecting the contact of the sexes Mat 5:28. And yet what law is more frequently violated? By obscene anecdotes and tales; by songs and gibes; by double meanings and innuendoes; by looks and gestures; by conversation, and obscene books and pictures, this law of our Saviour is perpetually violated. If there is any one sentiment of most value for the comfort, the character, the virtuous sociability of the young - one that will shed the greatest charm over society, and make it the most pure, it is that which inculcates "perfect delicacy" and "purity" in the contact of the sexes. Virtue of any kind never blooms where this is not cherished. Modesty and purity once gone, every flower that would diffuse its fragrance over life withers and dies with it. There is no one sin that so withers and blights every virtue, none that so enfeebles and prostrates every ennobling feeling of the soul, as the violation of the seventh commandment in spirit or in form, in thought or in act. How should purity dwell in the heart, breathe from the lips, kindle in the eye, live in the imagination, and dwell in the conversation of all the young! An eternal, avenging God is near to every wanton thought, marks every eye that kindles with impure desire, rolls the thunder of justice over every polluted soul, and is preparing woe for every violator of the laws of purity and chastity, Pro 7:22-23; Pro 5:5; Pro 2:18.
4. Rev_enge is equally forbidden. Persecution, slander, a spirit of litigation, anger, personal abuse, dueling, suicide, murder, are all violations of the law of God, and all must call down His vengeance.
5. We are bound to love our enemies. This is a law of Christianity, original and unique. No system of religion but Christianity has required it, and no act of Christian piety is more difficult. None shows more the power of the grace of God; none is more ornamental to the character; none more like God; and none furnishes better evidence of piety. He that can meet a man kindly who is seeking his hurt; who can speak well of one that is perpetually slandering and cursing him; that can pray for a man that abuses, injures, and wounds him: and that can seek heaven for him that wishes his damnation, is in the way to life. This is religion, beautiful as its native skies; pure like its Source; kind like its Author; fresh like the dews of the morning; clear and diffusive like the beams of the rising sun; and holy like the feelings and words that come from the bosom of the Son of God. He that can do this need not doubt that he is a Christian. He has caught the very spirit of the Saviour, and he must inherit eternal life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:48: ye: Gen 17:1; Lev 11:44, Lev 19:2, Lev 20:26; Deu 18:13; Job 1:1, Job 1:2, Job 1:3; Psa 37:37; Luk 6:36, Luk 6:40; Co2 7:1, Co2 13:9, Co2 13:11; Phi 3:12-15; Col 1:28, Col 4:12; Jam 1:4; Pe1 1:15, Pe1 1:16
even: Mat 5:16, Mat 5:45; Eph 3:1, Eph 5:1, Eph 5:2; Jo1 3:3
John Gill
5:48 Be ye therefore perfect, as your Father,.... This perfection is to be restrained to the subject Christ is upon, love to men, and not to be referred to any, or every other thing; wherefore, in Lk 6:36 it is, "be ye merciful, as your Father also is merciful"; and regards not a perfection of degree in that, but objects and quality: that is to say, not that men may, or can, or ought to be as perfect in love, as to the degree of it, as God is; that is impossible: the "as" here, is not a note of equality, but of likeness: such, who profess God to be their Father, ought to imitate him, particularly in their love to men, which ought to be extended to the same objects, as the divine goodness is; that, as he shows regard in a providential way to all men, good and bad, just and unjust, and his tender mercies are over all his works; so ought they to love all men with a natural affection, and hate no man, no, not their enemies: for he that loves only his friends, and not his enemies, loves imperfectly; he does not take in the whole compass of objects his love is to extend unto; and as God loves sincerely, and without dissimulation, so should they. To be "perfect", is to be sincere and upright: in this sense is the word often used, and answers to the Hebrew word which signifies the same: see Deut 18:13 which is the passage Christ seems to refer to here; and the sense is, be ye sincere and upright in your love to all men, as your heavenly Father is hearty and sincere in his affections to them.
John Wesley
5:48 Therefore ye shall be perfect; as your Father who is in heaven is perfect - So the original runs, referring to all that holiness which is described in the foregoing verses, which our Lord in the beginning of the chapter recommends as happiness, and in the close of it as perfection. And how wise and gracious is this, to sum up, and, as it were, seal all his commandments with a promise! Even the proper promise of the Gospel! That he will put those laws in our minds, and write them in our hearts! He well knew how ready our unbelief would be to cry out, this is impossible! And therefore stakes upon it all the power, truth, and faithfulness of him to whom all things are possible.
Robert Jamieson, A. R. Fausset and David Brown
5:48 Be ye therefore--rather, "Ye shall therefore be," or "Ye are therefore to be," as My disciples and in My kingdom.
perfect--or complete. Manifestly, our Lord here speaks, not of degrees of excellence, but of the kind of excellence which was to distinguish His disciples and characterize His kingdom. When therefore He adds,
even as your Father which is in heaven is perfect--He refers to that fullorbed glorious completeness which is in the great Divine Model, "their Father which is in heaven."
SERMON ON THE MOUNT--continued.