| Barnes' Notes on the Bible Verily I say unto you - Jesus in this verse declares the reward which they would have. They were not to look for it now, but in a future period. That ye which have followed me, in the regeneration - This word occurs but once elsewhere in the New Testament, Titus 3:5. It literally means a new birth, or being born again. Applied to man, it denotes the great change when the heart is renewed, or when the sinner begins to be a Christian. This is its meaning, clearly, in the passage referred to in Titus; but this meaning cannot be applied here. Christ was not born again, and in no proper sense could it be said that they had followed him in the new birth; but the word also means any great change, or a restoration of things to a former state or to a better state. In this sense it is probably used here. It refers to that great revolution - that restoration of order in the universe - that universal new birth which will occur when the dead shall rise, and all human things shall be changed, and a new order of things shall start up out of the ruins of the old, when the Son of man shall come to judgment. The passage, then, should be read, "Ye which have followed me shall, as a reward in the great day of the resurrection of the dead, and of forming the new and eternal order of things - the day of judgment, the regeneration - be signally honored and blessed. When the Son of man shall sit in the throne of his glory - That is, to judge the world. "Throne of glory" means glorious throne or a splendid throne. It is not to be taken literally, but is used to denote his character as a king and judge, and to signify the great dignity and majesty which will be displayed by him. See Matthew 24:30; Matthew 26:64; Acts 1:11; Acts 17:31. Sit upon twelve thrones - This is figurative. To sit on a throne denotes power and honor, and means here that they would be distinguished above others, and be more highly honored and rewarded. Judging the twelve tribes of Israel - Jesus will be the Judge of quick and dead. He only is qualified for it, and the Father hath given all judgment to the Son, John 5:22. To be a judge denotes rank, authority, power. The ancient judges of Israel were people of distinguished courage, patriotism, honor, and valor. Hence, the word comes to denote not so much an actual exercise of the power of passing judgment, as the honor attached to the office; and as earthly kings have those around them dignified with honors and office - counselors and judges, so Christ says that his apostles will occupy the same relative station in the great day. They will be honored by him, and by all, as apostles, as having, in the face of persecution, left all; as having laid the foundations of his church, and endured all the persecutions of the world. The twelve tribes of Israel - This was the number of the ancient tribes. By this name the people of God were denoted. By this name Jesus here denotes his redeemed people. See also James 1:1, where Christians are called the twelve tribes. Here it means also, not the Jews, not the world, not the wicked, not that the apostles are to pronounce sentence on the enemies of God, but the people of God, the redeemed. Among them Jesus says his apostles will be honored in the day of judgment, as earthly kings place in posts of office and honor those who have signally served them. Compare the notes at 1 Corinthians 6:2.
Clarke's Commentary on the BibleYe which have followed me, in the regeneration, when the Son of man shall sit in the throne of his glory, etc. - The punctuation which I have observed here, is that which is followed by the most eminent critics: the regeneration is thus referred to the time when Jesus shall sit on the throne of his glory, and not to the time of following him, which is utterly improper. The regeneration, παλιγγενεσια. Some refer this to the time in which the new heavens and the new earth shall be created, and the soul and body united. The Pythagoreans termed that παλιγγενεσια, when, according to their doctrine of the transmigration or metempsychosis, the soul entered into a new body, and got into a new state of being. Clement, in his Epistle to the Corinthians, calls the restoration of the world, after the deluge, by the same name. Judging the twelve tribes - From the parallel place, Luke 22:28-30, it is evident that sitting on thrones, and judging the twelve tribes, means simply obtaining eternal salvation, and the distinguishing privileges of the kingdom of glory, by those who continued faithful to Christ in his sufferings and death. Judging, κρινοντες. Kypke has shown that κρινεσθαι is to be understood in the sense of governing, presiding, holding the first or most distinguished place. Thus, Genesis 49:16, Dan shall Judge his people, i.e. shall preside in, or rule over them; shall occupy a chief place among the tribes. It is well known that the Judges among the Jews were moderators, captains, chief, or head men. The sense therefore of our Lord's words appears to be, that these disciples should have those distinguished seats in glory which seem to belong peculiarly to the first confessors and martyrs. See 1 Thessalonians 4:14, 1 Thessalonians 4:16, and particularly Revelation 20:4-6. The last-quoted passage brings into view the doctrine of the Millennium, when Jesus, after having formed the new heavens and the new earth, shall reign here gloriously among his ancients 365,000 years; for the thousand years referred to above are certainly prophetical years, in which, it is well known, each day stands for a year. Others, of no mean note, are of opinion that the regeneration means the conversion of men by the preaching of the Gospel - that sitting on twelve thrones signifies the state of eminent dignity to which the apostles should be raised - and that judging the twelve tribes of Israel, means no more than exercising authority in the Church, and dispensing laws to the people of God. But I confess I do not see the propriety of this application of the terms, as the following verse seems to fix the meaning mentioned above.
Gill's Exposition of the Entire BibleAnd Jesus said unto them,.... To all the disciples whom Peter represented; verily I say unto you: the thing being something very considerable, and of great moment, Christ uses the asseveration he sometimes does in such cases: that ye which have followed me. Christ does not deny that they had forsaken all for his sake, nor does he despise it, because it was but little they left, though he does not repeat it; but only takes notice of their following him, which, including their faith in him, their profession of him, and subjection to him, was a much greater action, and of more importance that the other, and therefore is only mentioned, and which our Lord confirms: in the regeneration. This clause is so placed, that it may be read in connection with the preceding words, and be understood of the disciples following Christ in the regeneration; meaning, not the grace of regeneration, in which they could not be said, with propriety, to follow Christ; and one of them was never a partaker of it: but the new state of things, in the church of God, which was foretold, and is called the time of reformation, or setting all things right, which began upon the sealing up the law, and the prophets, and the ministry of John the Baptist, and of Christ; who both, when they began to preach, declared, that this time, which they call the kingdom of heaven, was at hand, just ushering in. Now the twelve apostles followed Christ herein: they believed, and professed him to be the Messiah; they received, what the Jews called, his new doctrine, and preached it to others; they submitted to the new ordinance of baptism, and followed Christ, and attended him wherever he went, working miracles, preaching the Gospel, and reforming the minds and manners of men. Now this new dispensation is called the regeneration, and which more manifestly took place after our Lord's resurrection, and ascension, and the pouring down of the Spirit; wherefore the phrase may be connected with the following words, when the Son of man shall sit in the throne of his glory in the regeneration; not in the resurrection of the dead, or at the last judgment, but in this new state of things, which now began to appear with another face: for the apostles having a new commission to preach the Gospel to all the world; and being endued with power from on high for such service, in a short time went every where preaching the word, with great success. Gentiles were converted, as well as Jews, and both brought into a Gospel church state; the ceremonies of the old law being abolished, were disused; and the ordinances of baptism, and the Lord's supper, every where practised; old things passed away, and all things became new: agreeably to this the Syriac version renders the phrase, , "in the new world"; and so the Persic. The Arabic reads it, "in the generation", or "age to come"; which the Jews so often call the world, or age to come, the kingdom of the Messiah, the Gospel dispensation. When the Son of man shall sit in the throne of his glory, or glorious throne; as he did when he ascended into heaven, and sat down at the right hand of God; and was then exalted as a prince, and made, or declared to be Lord and Christ; and was crowned in human nature, with honour, and glory, and angels, principalities, and powers, made subject to him: ye also shall sit upon twelve thrones: for though Judas fell from his apostleship, yet Matthias was chosen in his room, and took his place, and made up the number twelve; a metaphorical phrase, setting forth the honour, dignity, and authority of their office and ministry, by which they should be judging the twelve tribes of Israel; doctrinally and practically; by charging them with the sin of crucifying Christ, condemning them for their unbelief, and rejection of him, denouncing the wrath of God, and the heaviest judgments that should fall upon them, as a nation, for their sin; and by turning from them to the Gentiles, under which judgment they continue to this day. So the doctors among the Jews are represented as sitting and judging others: of "the potters", in 1 Chronicles 4:23 they say (l), "these are the disciples of the law, or the lawyers, for whose sake the world is created, "who sit in judgment", and establish the world; and build, and perfect the ruins of the house of Israel.'' (l) Targuru in 1 Chron. 23.
Vincent's Word StudiesHave followed "Peter had said together the words we have left, we have followed. Jesus replies to them separately; for the latter was peculiar to the apostles, the former common to them with others" (Bengel). In the regeneration The final restitution of all things. To be construed with ye shall sit. Shall sit (καθίσῃ) Or shall have taken his seat, which brings out more vividly the solemn inauguration of Christ's judgment.
Geneva Study Bible{7} And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the {q} regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. (7) It is not lost, that is neglected for God's sake. (q) The regeneration is understood to mean that day when the elect will begin to live a new life, that is to say, when they will enjoy the heavenly inheritance, both in body and soul.
People's New Testament 19:28 Ye. The apostles. In the regeneration. At the coming of the Lord the second time. When the Son of man shall sit, etc. In his final triumph over all evil. Shall sit upon twelve thrones. Christ shall sit on the throne of his glory and the apostles also shall have thrones. The twelve tribes of Israel. The reference is probably spiritual rather than literal. The inspired preaching of the apostles presented the conditions of pardon under the New Covenant. Thus they bind and loose, or judge. In judgment, salvation will turn on whether the Jews, or the true Israel (Ga 3:29), have obeyed the apostles' doctrine. The apostles even now judge the church.
Wesley's Notes 19:28 In the renovation - In the final renovation of all things: Ye shall sit - In the beginning of the judgment they shall stand, 2Cor 5:10. Then being absolved, they shall sit with the Judge, 1Cor 6:2: On twelve thrones - So our Lord promised, without expressing any condition: yet as absolute as the words are, it is certain there is a condition implied, as in many scriptures, where none is expressed. In consequence of this, those twelve did not sit on those twelve thrones: for the throne of Judas another took, so that he never sat thereon.
Scofield Reference Notes[1] regeneration Gr. "palingensia" = "re-creation," "making new." The word occurs once again in Ti 3:5. There it refers to the new birth or a believing person; here to the re-creation of the social order, and renewal of the earth Isa 11:6-9 Rom 8:19-23 when the kingdom shall come. (See "Kingdom (O.T.)," See Scofield Note: "Zech 12:8" See Scofield Note: "1Cor 15:24" [2] judging Disclosing how the promise Isa 1:26 will be fulfilled when the kingdom is set up. The kingdom will be administered over Israel through the apostles, according to the ancient theocratic judgeship. Jud 2:18.
Matthew Henry's Concise Commentary19:23-30 Though Christ spoke so strongly, few that have riches do not trust in them. How few that are poor are not tempted to envy! But men's earnestness in this matter is like their toiling to build a high wall to shut themselves and their children out of heaven. It should be satisfaction to those who are in a low condition, that they are not exposed to the temptations of a high and prosperous condition. If they live more hardly in this world than the rich, yet, if they get more easily to a better world, they have no reason to complain. Christ's words show that it is hard for a rich man to be a good Christian, and to be saved. The way to heaven is a narrow way to all, and the gate that leads into it, a strait gate; particularly so to rich people. More duties are expected from them than from others, and more sins easily beset them. It is hard not to be charmed with a smiling world. Rich people have a great account to make up for their opportunities above others. It is utterly impossible for a man that sets his heart upon his riches, to get to heaven. Christ used an expression, denoting a difficulty altogether unconquerable by the power of man. Nothing less than the almighty grace of God will enable a rich man to get over this difficulty. Who then can be saved? If riches hinder rich people, are not pride and sinful lusts found in those not rich, and as dangerous to them? Who can be saved? say the disciples. None, saith Christ, by any created power. The beginning, progress, and perfecting the work of salvation, depend wholly on the almighty power of God, to which all things are possible. Not that rich people can be saved in their worldliness, but that they should be saved from it. Peter said, We have forsaken all. Alas! it was but a poor all, only a few boats and nets; yet observe how Peter speaks, as if it had been some mighty thing. We are too apt to make the most of our services and sufferings, our expenses and losses, for Christ. However, Christ does not upbraid them; though it was but little that they had forsaken, yet it was their all, and as dear to them as if it had been more. Christ took it kindly that they left it to follow him; he accepts according to what a man hath. Our Lord's promise to the apostles is, that when the Son of man shall sit on the throne of his glory, he will make all things new, and they shall sit with him in judgement on those who will be judged according to their doctrine. This sets forth the honour, dignity, and authority of their office and ministry. Our Lord added, that every one who had forsaken possessions or comforts, for his sake and the gospel, would be recompensed at last. May God give us faith to rest our hope on this his promise; then we shall be ready for every service or sacrifice. Our Saviour, in the last verse, does away a mistake of some. The heavenly inheritance is not given as earthly ones are, but according to God's pleasure. Let us not trust in promising appearances or outward profession. Others may, for aught we know, become eminent in faith and holiness.
Matthew Henry's Whole Bible CommentaryVerses 23-30 We have here Christ's discourse with his disciples upon occasion of the rich man's breaking with Christ. I. Christ took occasion from thence to show the difficulty of the salvation of the rich people, v. 23-26. 1. That it is a very hard thing for a rich man to get to heaven, such a rich man as this here. Note, From the harms and falls of others it is good for us to infer that which will be of caution to us. Now, (1.) This is vehemently asserted by our Saviour, v. 23, 24. He said this to his disciples, who were poor, and had but little in the world, to reconcile them to their condition with this, that the less they had of worldly wealth, the less hindrance they had in the way to heaven. Note, It should be a satisfaction to them who are in a low condition, that they are not exposed to the temptations of a high and prosperous condition: If they live more hardy in this world than the rich, yet, if withal they get more easily to a better world, they have no reason to complain. This saying is ratified, v. 23. Verily I say unto you. He that has reason to know what the way to heaven is, for he has laid it open, he tells us that this is one of the greatest difficulties in that way. It is repeated, v. 24. Again I say unto you. Thus he speaks once, yea, twice that which man is loth to perceive and more loth to believe. [1.] He saith that it is a hard thing for a rich man to be a good Christian, and to be saved; to enter into the kingdom of heaven, either here or hereafter. The way to heaven is to all a narrow way, and the gate that leads into it, a strait gate; but it is particularly so to rich people. More duties are expected from them than from others, which they can hardly do; and more sins do easily beset them, which they can hardly avoid. Rich people have great temptations to resist, and such as are very insinuating; it is hard not to be charmed with a smiling world; very hard, when we are filled with these hid treasures, not to take up with them for a portion. Rich people have a great account to make up for their estates, their interest, their time, and their opportunities of doing and getting good, above others. It must be a great measure of divine grace that will enable a man to break through these difficulties. [2.] He saith that the conversion and salvation of a rich man is so extremely difficult, that it is easier for a camel to go through the eye of a needle, v. 24. This is a proverbial expression, denoting a difficulty altogether unconquerable by the art and power of man; nothing less than the almighty grace of God will enable a rich man to get over this difficulty. The difficulty of the salvation of apostates (Heb. 6:4), and of old sinners (Jer. 13:23), is thus represented as an impossibility. The salvation of any is so very difficult (even the righteous scarcely are saved), that, where there is a peculiar difficulty, it is fitly set forth thus. It is very rare for a man to be rich, and not to set his heart upon his riches; and it is utterly impossible for a man that sets his heart upon his riches, to get to heaven; for if any man love the world, the love of the Father is not in him, 1 Jn. 2:15; James 4:4. First, The way to heaven is very fitly compared to a needle's eye, which is hard to hit and hard to get through. Secondly, A rich man is fitly compared to a camel, a beast of burthen, for he has riches, as a camel has his load, he carries it, but it is another's, he has it from others, spends it for others, and must shortly leave it to others; it is a burthen, for men load themselves with thick clay, Hab. 2:6. A camel is a large creature, but unwieldy. (2.) This truth is very much wondered at, and scarcely credited by the disciples (v. 25); They were exceedingly amazed, saying, Who then can be saved? Many surprising truths Christ told them, which they ere astonished at, and knew not what to make of; this was one, but their weakness was the cause of their wonder. It was not in contradiction to Christ, but for awakening to themselves, that they said, Who then can be saved? Note, Considering the many difficulties that are in the way of salvation, it is really strange that any are saved. When we think how good God is, it may seem a wonder that so few are his; but when we think how bad man is, it is more a wonder that so many are, and Christ will be eternally admired in them. Who then can be saved? Since so many are rich, and have great possessions, and so many more would be rich, and are well affected to great possessions; who can be saved? If riches are a hindrance to rich people, are not price and luxury incident to those that are not rich, and as dangerous to them? and who then can get to heaven? This is a good reason why rich people should strive against the stream. 2. That, though it be hard, yet it is not impossible, for the rich to be saved (v. 26); Jesus beheld them, turned and looked wistfully upon his disciples, to shame them out of their fond conceit of the advantages rich people had in spiritual things. He beheld them as men that had got over this difficulty, and were in a fair way for heaven, and the more so because poor in this world; and he said unto them, with men this is impossible, but with God all things are possible. This is a great truth in general, that God is able to do that which quite exceeds all created power; that nothing is too hard for God, Gen. 18:14; Num. 11:23. When men are at a loss, God is not, for his power is infinite and irresistible; but this truth is here applied, (1.) To the salvation of any. Who can be saved? say the disciples. None, saith Christ, by any created power. With men this is impossible: the wisdom of man would soon be nonplussed in contriving, and the power of man baffled in effecting, the salvation of a soul. No creature can work the change that is necessary to the salvation of a soul, either in itself or in any one else. With men it is impossible that so strong a stream should be turned, so hard a heart softened, so stubborn a will bowed. It is a creation, it is a resurrection, and with men this is impossible; it can never be done by philosophy, medicine, or politics; but with God all things are possible. Note, The beginning, progress, and perfection, of the work of salvation, depend entirely upon the almighty power of God, to which all things are possible. Faith is wrought by that power (Eph. 1:19), and is kept by it, 1 Pt. 1:5. Job's experience of God's convincing, humbling grace, made him acknowledge more than any thing else, I know that thou canst do every thing, Job 42:2. (2.) To the salvation of rich people especially; it is impossible with men that such should be saved, but with God even this is possible; not that rich people should be saved in their worldliness, but that they should be saved from it. Note, The sanctification and salvation of such as are surrounded with the temptations of this world are not to be despaired of; it is possible; it may be brought about by the all-sufficiency of the divine grace; and when such are brought to heaven, they will be there everlasting monuments of the power of God. I am willing to think that in this word of Christ there is an intimation o mercy Christ had yet in store for this young gentleman, who was now gone away sorrowful; it was not impossible to God yet to recover him, and bring him to a better mind. II. Peter took occasion from hence to enquire what they should get by it, who had come up to these terms, upon which this young man broke with Christ, and had left all to follow him, v. 27, etc. We have here the disciples' expectations from Christ, and his promises to them. 1. We have their expectations from Christ; Peter, in the name of the rest, signifies that they depended upon him for something considerable in lieu of what they had left for him; Behold, we have forsaken all, and have followed thee; what shall we have therefore? Christ had promised the young man, that, if he would sell all, and come and follow him, he should have treasure in heaven; now Peter desires to know, (1.) Whether they had sufficiently come up to those terms: they had not sold all (for they had many of them wives and families to provide for), but they had forsaken all; they had not given it to the poor, but they had renounced it as far as it might be any way a hindrance to them in serving Christ. Note, When we hear what are the characters of those that shall be saved, it concerns us to enquire whether we, through grace, answer those characters. Now Peter hopes that, as to the main scope and intendment of the condition, they had come up to it, for God had wrought in them a holy contempt of the world and the things that are seen, in comparison with Christ and the things that are not seen; and how this must be evidenced, no certain rule can be given, but according as we are called. Lord, saith Peter, we have forsaken all. Alas! it was but a poor all that they had forsaken; one of them had indeed quitted a place in the custom-house, but Peter and the most of them had only left a few boats and nets, and the appurtenances of a poor fishing-trade; and yet observe how Peter there speaks of it, as it had been some mighty thing; Behold, we have forsaken all. Note, We are too apt to make the most of our services and sufferings, our expenses and losses, for Christ, and to think we have made him much our debtor. However, Christ does not upbraid them with this; though it was but little that they had forsaken, yet it was their all, like the widow's two mites, and was as dear to them as if it had been more, and therefore Christ took it kindly that they left it to follow him; for he accepts according to what a man hath. (2.) Whether therefore they might expect that treasure which the young man shall have if he will sell all. "Lord," saith Peter, "shall we have it, who have left all?" All people are for what they can get; and Christ's followers are allowed to consult their own true interest, and to ask, What shall we have? Christ looked at the joy set before him, and Moses at the recompence of reward. For this end it is set before us, that by a patient continuance in well-doing we may seek for it. Christ encourages us to ask what we shall gain by leaving all to follow him; that we may see he doth not call us to our prejudice, but unspeakably to our advantage. As it is the language of an obediential faith to ask, "What shall we do?" with an eye to the precepts; so it is of a hoping, trusting faith, to ask, "What shall we have?" with an eye to the promises. But observe, The disciples had long since left all to engage themselves in the service of Christ, and yet never till now asked, What shall we have? Though there was no visible prospect of advantage by it, they were so well assured of his goodness, that they knew they should not lose by him at last, and therefore referred themselves to him, in what way he would make up their losses to them; minded their work, and asked not what should be their wages. Note, It honours Christ, to trust him and serve him, and not to bargain with him. Now that this young man was gone from Christ to his possessions, it was time for them to think which they should take to, what they should trust to. When we see what others keep by their hypocrisy and apostasy, it is proper for us to consider what we hope, through grace, to gain, not for, but by, our sincerity and constancy, and then we shall see more reason to pity them than to envy them. 2. We have here Christ's promises to them, and to all others that tread in the steps of their faith and obedience. What there was either of vain-glory or of vain hopes in that which Peter said, Christ overlooks, and is not extreme to mark it, but takes this occasion to give the bond of a promise, (1.) To his immediate followers, v. 28. They had signalized their respect to him, as the first that followed him, and to them he promises not only treasure, but honour, in heaven; and here they have a grant or patent for it from him who is the fountain of honour in that kingdom; Ye which have followed me in the regeneration shall sit upon twelve thrones. Observe, [1.] The preamble to the patent, or the consideration of the grant, which, as usual, is a recital of their services; "You have followed me in the regeneration, and therefore this will I do for you." The time of Christ's appearing in this world was a time of regeneration, of reformation (Heb. 9:10), when old things began to pass away, and all things to look new. The disciples had followed Christ when the church was yet in the embryo state, when the gospel temple was but in the framing, when they had more of the work and service of the apostles than of the dignity and power that belonged to their office. Now they followed Christ with constant fatigue, when few did; and therefore on them he will put particular marks of honour. Note, Christ hath special favour for those who begin early with him, who trust him further than they can see him, as they did who followed him in the regeneration. Observe, Peter spoke of their forsaking all, to follow him, Christ only speaks of their following him, which was the main matter. [2.] The date of their honour, which fixes the time when it should commence; not immediately from the day of the date of these presents, no, they must continue a while in obscurity, as they were. But when the Son of man shall sit in the throne of his glory; and to this some refer that, in the regeneration; "You who now have followed me, shall, in the regeneration, be thus dignified." Christ's second coming will be a regeneration, when there shall be new heavens, and a new earth, and the restitution of all things. All that partake of the regeneration in grace (Jn. 3:3) shall partake of the regeneration in glory; for as grace is the first resurrection (Rev. 20:6), so glory is the second regeneration. Now their honour being adjourned till the Son of man's sitting in the throne of his glory, intimates, First, That they must stay for their advancement till then. Note, As long as our Master's glory is delayed, it is fit that ours should be so too, and that we should wait for it with an earnest expectation, as of a hope not seen. Rom. 8:19. We must live, and work, and suffer, in faith, and hope, and patience, which therefore must be tried by these delays. Secondly, That they must share with Christ in his advancement; their honour must be a communion with him in his honour. They, having suffered with a suffering Jesus, must reign with a reigning Jesus, for both here and hereafter Christ will be all in all; we must be where he is (Jn. 12:26), must appear with him (Col. 3:4); and this will be an abundant recompence not only for our loss, but for the delay; and when our Lord comes, we shall receive not only our own, but our own with usury. The longest voyages make the richest returns. [3.] The honour itself hereby granted; Ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. It is hard to determine the particular sense of this promise, and whether it was not to have many accomplishments, which I see no harm in admitting. First, When Christ is ascended to the right hand of the Father, and sits on the throne of his glory, then the apostles shall receive power by the Holy Ghost (Acts 1:8); shall be so much advanced above themselves as they are now, that they shall think themselves upon thrones, in promoting the gospel; they shall deliver it with authority, as a judge from the bench; they shall then have their commission enlarged, and shall publish the laws of Christ, by which the church, God's spiritual Israel (Gal. 6:16), shall be governed, and Israel according to the flesh, that continues in infidelity, with all others that do likewise, shall be condemned. The honour and power given them, may be explained by Jer. 1:19, See, I have set thee over the nations; and Ezek; 20:4, Wilt thou judge them? and Dan. 7:18, The saints shall take the kingdom; and Rev. 12:1, where the doctrine of Christ is called a crown of twelve stars. Secondly, When Christ appears for the destruction of Jerusalem (ch. 24:31), then shall he send the apostles to judge the Jewish nation, because in that destruction their predictions, according to the word of Christ, would be accomplished. Thirdly, Some think it has reference to the conversion of the Jews, which is yet to come, at the latter end of the world, after the fall of antichrist; so Dr. Whitby; and that "it respects the apostles' government or the twelve tribes of Israel, not by a resurrection of their persons, but by a reviviscence of that Spirit which resided in them, and of that purity and knowledge which they delivered to the world, and, chiefly, by admission of their gospel to be the standard of their faith and the direction of their lives." Fourthly, It is certainly to have its full accomplishment at the second coming of Jesus Christ, when the saints in general shall judge the world, and the twelve apostles especially, as assessors with Christ, in the judgment of the great day, when all the world shall receive their final doom, and they shall ratify and applaud the sentence. But the tribe of Israel are named, partly because the number of the apostles was designedly the same with the number of the tribes; partly because the apostles were Jews, befriended them most, but were most spitefully persecuted by them; and it intimates that the saints will judge their acquaintance and kindred according to the flesh, and will, in the great day, judge those they had a kindness for; will judge their persecutors, who in this world judged them. But the general intendment of this promise is, to show the glory and dignity reserved for the saints in heaven, which will be an abundant recompence for the disgrace they suffered here in Christ's cause. There are higher degrees of glory for those that have done and suffered most. The apostles in this world were hurried and tossed, there they shall sit down at rest and ease; here bonds, and afflictions, and deaths, did abide them, but there they shall sit on thrones of glory; here they were dragged to the bar, there they shall be advanced to the bench; here the twelve tribes of Israel trampled upon them, there they shall tremble before them. And will not this be recompence enough to make up all their losses and expenses for Christ? Lu. 22:29. [4.] The ratification of this grant; it is firm, it is inviolably immutably sure; for Christ hath said, "Verily I say unto you, I the Amen, the faithful Witness, who am empowered to make this grant, I have said it, and it cannot be disannulled." (2.) Here is a promise to all others that should in like manner leave all to follow Christ. It was not peculiar to the apostles, to be thus preferred, but this honour have all his saints. Christ will take care they shall none of them lose by him (v. 29); Every one that has forsaken any thing for Christ, shall receive. [1.] Losses for Christ are here supposed. Christ had told them that his disciples must deny themselves in all that is done to them in this world; now here he specifies particulars; for it is good to count upon the worst. If they have not forsaken all, as the apostles did, yet they have forsaken a great deal, houses suppose, and have turned themselves out, to wander in deserts; or dear relations, that would not go with them, to follow Christ; these are particularly mentioned, as hardest for a tender gracious spirit to part with; brethren, or sisters, or father, or mother, or wife, or children; and lands are added in the close; the profits of which were the support of the family. Now, First, the loss of these things is supposed to be for Christ's name's sake; else he doth not oblige himself to make it up. Many forsake brethren, and wife, and children, in humour and passion, as the bird that wanders from her nest; that is a sinful desertion. But if we forsake them for Christ's sake, because we cannot keep them and keep a good conscience, we must either quit them, or quit our interest in Christ; if we do not quit our concern for them, or our duty to them, but our comfort in them, and will do it rather than deny Christ, and this with an eye to him, and to his will and glory, this is that which shall be thus recompensed. It is not the suffering, but the cause, that makes both the martyr and the confessor. |
