SEV Biblia, Chapter 19:28
Y Jess les dijo: De cierto os digo, que vosotros que me habis seguido, en la regeneracin, cuando se sentar el Hijo del hombre en el trono de su gloria, vosotros tambin os sentaris sobre doce tronos, para juzgar a las doce tribus de Israel.
Clarke's Bible Commentary - Matthew 19:28
Verse 28. Ye which have followed me, in the regeneration, when the Son of man shall sit in the throne of his glory, &c.] 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, paliggenesia. 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 paliggenesia, 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 xxii. 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, krinontev. Kypke has shown that krinesqai is to be understood in the sense of governing, presiding, holding the first or most distinguished place. Thus, Gen. xlix. 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 Thess. iv. 14, 16, and particularly Rev. xx. 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.
John Gill's Bible Commentary
Ver. 28. And Jesus said unto them , etc.] 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 Lords 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 Lords supper, every where practised; old things passed away, and all things became new: agreeably to this the Syriac version renders the phrase, atdj aml[b , 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 f1046 , these are the disciples of the law, or the lawyers, for whose sake the world is created, anyd l[ ybtyd who sit in judgment, and establish the world; and build, and perfect the ruins of the house of Israel.
Matthew Henry Commentary
Verses 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' earnestness in this matter is like their toiling to build a high wal to shut themselves and their children out of heaven. It should be satisfaction to those who are in a low condition, that they are no exposed to the temptations of a high and prosperous condition. If the live more hardly in this world than the rich, yet, if they get mor easily to a better world, they have no reason to complain. Christ' words show that it is hard for a rich man to be a good Christian, an to be saved. The way to heaven is a narrow way to all, and the gat that leads into it, a strait gate; particularly so to rich people. Mor duties are expected from them than from others, and more sins easil beset them. It is hard not to be charmed with a smiling world. Ric people have a great account to make up for their opportunities abov others. It is utterly impossible for a man that sets his heart upon his riches, to get to heaven. Christ used an expression, denoting difficulty altogether unconquerable by the power of man. Nothing les than the almighty grace of God will enable a rich man to get over thi difficulty. Who then can be saved? If riches hinder rich people, ar 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 an 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, ou 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 tha 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 shal sit on the throne of his glory, he will make all things new, and the shall sit with him in judgement on those who will be judged accordin to their doctrine. This sets forth the honour, dignity, and authorit of their office and ministry. Our Lord added, that every one who ha 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. Ou Saviour, in the last verse, does away a mistake of some. The heavenl inheritance is not given as earthly ones are, but according to God' pleasure. Let us not trust in promising appearances or outwar profession. Others may, for aught we know, become eminent in faith an holiness __________________________________________________________________
Greek Textus Receptus
ο 3588 T-NSM δε 1161 CONJ ιησους 2424 N-NSM ειπεν 2036 5627 V-2AAI-3S αυτοις 846 P-DPM αμην 281 HEB λεγω 3004 5719 V-PAI-1S υμιν 5213 P-2DP οτι 3754 CONJ υμεις 5210 P-2NP οι 3588 T-NPM ακολουθησαντες 190 5660 V-AAP-NPM μοι 3427 P-1DS εν 1722 PREP τη 3588 T-DSF παλιγγενεσια 3824 N-DSF οταν 3752 CONJ καθιση 2523 5661 V-AAS-3S ο 3588 T-NSM υιος 5207 N-NSM του 3588 T-GSM ανθρωπου 444 N-GSM επι 1909 PREP θρονου 2362 N-GSM δοξης 1391 N-GSF αυτου 846 P-GSM καθισεσθε 2523 5695 V-FDI-2P και 2532 CONJ υμεις 5210 P-2NP επι 1909 PREP δωδεκα 1427 A-NUI θρονους 2362 N-APM κρινοντες 2919 5723 V-PAP-NPM τας 3588 T-APF δωδεκα 1427 A-NUI φυλας 5443 N-APF του 3588 T-GSM ισραηλ 2474 N-PRI
Vincent's NT Word Studies
28. Have 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 (kaqish). Or shall have taken his seat, which brings out more vividly the solemn inauguration of Christ's judgment.
Robertson's NT Word Studies
19:28 {In the regeneration} (en tei palingenesiei). The new birth of the world is to be fulfilled when Jesus sits on his throne of glory. this word was used by the Stoics and the Pythagoreans. It is common also in the mystery religions (Angus, _Mystery Religions and Christianity_, pp. 95ff.). It is in the papyri also. We must put no fantastic ideas into the mouth of Jesus. But he did look for the final consummation of his kingdom. What is meant by the disciples also sitting on twelve thrones is not clear.
