(28) In the regeneration.--In the only other passage in the New Testament in which the word occurs, it is applied to baptism (Titus 3:5), as the instrument of the regeneration or new birth of the individual believer. Here, however, it clearly has a wider range. There is to be a "new birth" for mankind as well as for the individual. The sorrows through which the world was to pass were to be as the travail-pangs of that passage into a higher life. (See Note on Matthew 24:8.) Beyond them there lay, in the thoughts of the disciples, and, though after another pattern, in the mind of Christ, the times of the "restitution of all things" (Acts 3:21), the coming of the victorious Christ in the glory of His kingdom. In that triumph the Twelve were to be sharers. Interpreted as they in their then stage of progress would necessarily interpret them, the words suggested the idea of a kingdom restored to Israel, in which they should be assessors of the divine King, not only or chiefly in the great work of judging every man according to his works, but as "judging," in the old sense of the word, the "twelve tribes of Israel," redressing wrongs, guiding, governing. As the words that the Son of Man should "sit on the throne of His glory" recalled the vision of Daniel 7:14, so these assured them that they should be foremost among those of "the saints of the Most High," to whom, as in the same vision, had been given glory and dominion (Daniel 7:27). The apocalyptic imagery in which the promise was clothed reappears in the vision of the four-and-twenty elders seated on their thrones in Revelation 4:4, in the sealing of the hundred and forty-four thousand of all the tribes of Israel in Revelation 7:4, and the interpretation of the words here is subject to the same conditions as that of those later visions. What approximations to a literal fulfilment there may be in the far-off future lies behind the veil. They receive at least an adequate fulfilment if we see in them the promise that, in the last triumphant stage of the redeeming work, the Apostles should still be recognised and had in honour, as guiding the faith and conduct of their countrymen; their names should be on the twelve foundations of the heavenly Jerusalem (Revelation 21:14); they should be sharers in the throne and glory of its King. The thought on which St. Paul dwells, that the "saints shall judge the world" (1Corinthians 6:2), in like manner refers not only or chiefly to any share which the disciples of Christ shall have in the actual work of the final judgment, but to the assured triumph of the faith, the laws, the principles of action of which they were then the persecuted witnesses. We must not ignore the fact that, in at least one instance, the words, absolute as they were in their form, failed of their fulfilment. The guilt of Judas left one of the thrones vacant. The promise was given subject to the implied conditions of faithfulness and endurance lasting even to the end.

Verse 28. - Verily I say unto you. Christ does not reprove the apostle for his seemingly bold self-assertion, but, replying to Peter's question, he gives a grand promise to him and his fellow disciples. Ye which have followed me, excluding all the half-hearted, the self-seeking, the Judaizers. In the regeneration (τῇ παλιγγενεσίᾳ). The word means "new birth," or "renovation, renewal." It occurs in Titus 3:15 in reference to baptism," through the washing [laver] of regeneration." It has been variously interpreted in the present passage. Some have connected it with the participle preceding, "ye who have followed me in the regeneration," and explained it to mean the reformation and spiritual renovation commencing with the preaching of John the Baptist, and carried on by the ministry of Christ. But more generally and correctly it is taken with what follows, Ye shall sit, etc. The meaning, however, is still disputed. Some say that the Christian dispensation is intended, and an intimation is given of the work of the apostles in the unseen world in directing and guarding the Church. But this seems hardly to satisfy the language of the promise. Others regard the term as signifying the resurrection, when the mortal shall put on immortality, and we shall be changed, remade, reconstituted. This is true; but it seems more suitable to refer the term to the new creation, the new heaven and the new earth spoken of by Isaiah (Isaiah 65:17) and by St. John (Revelation 21:12; cf. 2 Peter 3:10, 13); This is the reparation of the whole creation described by St. Paul (Romans 8:19, etc.), which is to take place at the great consummation, and which, remedying all the evils which sin has impressed on the material and spiritual world, on man and his habitation, may well be called new birth. This is the mysterious period when Christ's promise shall be accomplished. Shall sit. It is not "when he shall come," but when he shall have taken his seat (ἐπὶ, with genitive) as Judge upon his glorious throne. Ye also (ὑμεῖς... καὶ ὑμεῖς). The pronoun is repeated to give greater emphasis to the amazing assertion. Shall sit upon (καθίσεσθε ἐπὶ, with accusative); shall be promoted to, taken and placed upon. Twelve thrones. Judas forfeited his position; Matthias and Paul and Barnabas were afterwards added to the apostolic band; so that the number twelve must not be pressed as defining and limiting. Rather it expresses the completeness of the judicial body, regarding not so much the persons as the position of its members. With reference to papal claims, it may be observed that Peter has no pre-eminence here, no throne to himself; he merely shares with his colleagues in the session. The apostles and those who have been proved to be of like mind with them (for the number is not limited) shall be assessors with Christ, as in an earthly court, where the judge or the prince sits in the centre, and on either side of him are posted his councillors and ministers. Judging. So in Daniel we hear of thrones being placed, and judgment given to the saints (Daniel 7:9, 22); "Know ye not," says St. Paul (1 Corinthians 6:2, 3), "that the saints shall judge the world... that we shall judge angels?" (comp. Revelation 20:4). Of course, the great Judge is Christ himself. What part his assessors shall take is not revealed. The verb "judge" sometimes signifies "govern or direct," and perhaps may be here used to denote that the saints shall, in the new Messianic kingdom, be Christ's vicegerents and exercise his authority. The twelve tribes of Israel. There is considerable difficulty in interpreting this portion of the promise. If it means that the beatified apostles shall judge the actual descendants of Abraham, then we must believe that the distinction between Jew and Gentile will be maintained in this regeneration - an opinion which seems to be opposed to other texts of Scripture (see 1 Corinthians 12:13; Galatians 3:28, etc.). The judging in this case would be condemnation of them for not receiving the gospel. One does not see how this can be held forth as a great and happy reward, however high a position it may imply. More probably Israel means the spiritual Israel, or the whole body of the Church; and the number twelve (as above) imports the complete number of those who are to be judged. They who have followed Christ devotedly and sincerely, as his disciples, shall be placed next to him in his glory, shall have pre-eminence over all others, and be associated with him in assigning their due portion to all believers, or in governing the Church. Nothing is here said about the final judgment of unbelievers and heathen.

19:23-30 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.And 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.