Mat 19:28, 1Cor 6:2, Rev 3:21 | Barnes | STEP | Verse 28. 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. In the regeneration . This word occurs but once elsewhere in the New Testament, . It literally means a new birth, or being born again. Applied to a 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 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 . The word also means any great changes, or 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 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 honoured 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 ; . Sit upon twelve thrones . This is figurative. To sit on a throne denotes power and honour; and means here that they should be distinguished above others, and be more highly honoured 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, . To judge , denotes rank, authority, power. The ancient judges of Israel were men of distinguished courage, patriotism, honour, and valour. Hence the word comes to denote, not so much an actual exercise of the power of passing judgment , as the honour attached to the office. And as earthly kings have those around them dignified with honours and office, counsellors and judges, so Christ says his apostles shall occupy the same relative station in the great day. They shall be honoured 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 maddened 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 , where Christians are called the twelve tribes. Here it also means 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 shall be honoured in the day of judgment, as earthly kings place in posts of office and honour the counsellors and judges of those who have signally served them. Comp. . (t) "ye shall also"

Matthew 19:28

Verse 28. 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.

In the regeneration. This word occurs but once elsewhere in the New Testament, Tit 3:5. It literally means a new birth, or being born again. Applied to a 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 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. The word also means any great changes, or 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 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 honoured 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 Mt 24:30, 26:64; Acts 1:11, 17:31.

Sit upon twelve thrones. This is figurative. To sit on a throne denotes power and honour; and means here that they should be distinguished above others, and be more highly honoured 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, Jn 5:22. To judge, denotes rank, authority, power. The ancient judges of Israel were men of distinguished courage, patriotism, honour, and valour. Hence the word comes to denote, not so much an actual exercise of the power of passing judgment, as the honour attached to the office. And as earthly kings have those around them dignified with honours and office, counsellors and judges, so Christ says his apostles shall occupy the same relative station in the great day. They shall be honoured 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 maddened 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 Jas 1:1, where Christians are called the twelve tribes. Here it also means 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 shall be honoured in the day of judgment, as earthly kings place in posts of office and honour the counsellors and judges of those who have signally served them. Comp. 1Cor 6:2.

(t) "ye shall also" Mt 20:21, Lk 22:28-30, 1Cor 6:2,3, Rev 2:26

1 Corinthians 6:2

Verse 2. Do ye not know, etc. The object of this verse is evidently to show that Christians were qualified to determine controversies which might arise among themselves. This the apostle shows by reminding them that they shall be engaged in determining matters of much more moment than those which could arise among the members of a church on earth; and that if qualified for that, they must be regarded as qualified to express a judgment on the questions which might arise among their brethren in the churches.

The saints. Christians, for the word is evidently used in the same sense as in 1Cor 6:1. The apostle says that they knew this, or that this was so well established a doctrine that none could doubt it, It was to be admitted on all hands.

Shall judge the world. A great variety of interpretations has been given to this passage. Grotius supposes it means that they shall be first judged by Christ, and then act as assessors to him in the judgment, or join with him in condemning the wicked; and he appeals to Mt 19:28; Lk 22:30, where Christ says that they which have followed him should "sit on thrones judging the twelve tribes of Israel." Mt 19:28. Whitby supposes that it means that Christians are to judge or condemn the world by their example, or that there shall be Christian magistrates, according to the prophecy of Isaiah, Isa 49:23, and Daniel, Dan 7:18. Rosenmuller supposes it means that Christians are to judge the errors and sins of men pertaining to religion, as in 1Cor 2:13,16; and that they ought to be able, therefore, to judge the smaller matters pertaining to this life. Bloomfield, and the Greek Fathers, and commentators, suppose that this means, that the saints will furnish matter to condemn the world; that is, by their lives and example they shall be the occasion of the greater condemnation of the world. But to this there are obvious objections.

(1.) It is an unusual meaning of the word judge.

(2.) It does not meet the case before us. The apostle is evidently saying that Christians will occupy so high and important a station in the work of judging the world, that they ought to be regarded as qualified to exercise judgment on the things pertaining to this life; but the fact that their holy lives shall be the occasion of the deeper condemnation of the world, does not seem to furnish any plain reason for this. To the opinion also of Whitby, Lightfoot, Vitringa, etc., that it refers to the fact that Christians would be magistrates, and governors, etc., according to the predictions of Isaiah and Daniel, there are obvious objections.

(1.) The judgment to which Paul in this verse refers is different from that pertaining to things of this life, 1Cor 6:3; but the judgment which Christian magistrates would exercise, as such, would relate to them.

(2.) It is not easy to see in this interpretation how, or in what Sense, the saints shall judge the angels, 1Cor 6:3. The common interpretation, that of Grotius, Beza, Calvin, Doddridge, etc., is that it refers to the future judgment, and that Christians will in that day be employed in some manner in judging the world. That this is the true interpretation is apparent, for the following reasons.

(1.) It is the obvious interpretation--that which will strike the great mass of men, and is likely, therefore, to be the true one.

(2.) It accords with the account in Mt 19:28, and Lk 22:30,

(3.) It is the only one which gives a fair interpretation to the declaration that the saints should judge angels, in 1Cor 6:3. If asked in what way this is to be done, it may be answered, that it may be meant simply that Christians shall be exalted to the right hand of the Judge, and shall encompass his throne; that they shall assent to and approve of his judgment; that they shall be elevated to a post of honour and favour, AS IF they were associated with him in the judgment. They shall then be regarded as his friends, and express their approbation, and that with a deep sense of its justice, of the condemnation of the wicked. Perhaps the idea is, not that they shall pronounce sentence, which will be done by the Lord Jesus, but that they shall then be qualified to see the justice of the condemnation which shall be passed on the wicked; they shall have a clear and distinct view of the case; they shall even see the propriety of their everlasting punishment, and shall not only approve it, but be qualified to enter into the subject, and to pronounce upon it intelligently. And the argument of the apostle is, that if they would be qualified to pronounce on the eternal doom of men and angels; if they had such views of justice and right, and such integrity as to form an opinion and express it in regard to the everlasting destiny of an immense host of immortal beings, assuredly they ought to be qualified to express their sense of the smaller transactions in this life, and pronounce an opinion between man and man.

Are ye unworthy. Are you disqualified.

The smallest matters. Matters of least consequence--matters of little moment, scarcely worth naming, compared with the great and important realities of eternity. The "smallest matters" here mean the causes, suits, and litigations relating to property, etc.

(a) "saints shall judge" Dan 7:22, Mt 19:28, Jude 1:14,15, Rev 20:4 (*) "matters" "causes"

Revelation of John 3:21

Verse 21. To him that overcometh. Rev 2:7.

Will I grant to sit with me in my throne. That is, they will share his honours and his triumphs. Rev 2:26-27; Rom 8:17.

Even as I also overcame. As I gained a victory over the world, and over the power of the tempter. As the reward of this, he is exalted to the throne of the universe, (Php 2:6-11) and in these honours, achieved by their great and glorious Head, all the redeemed will share.

And am set down with my Father in his throne. Php 2:6-11. That is, he has dominion over the universe. All things are put under his feet, and, in the strictest unison and with perfect harmony, he is united with the Father in administering the affairs of all worlds. The dominion of the Father is that of the Son--that of the Son is that of the Father; for they are one. Jn 5:19, Eph 1:20, seq, 1Cor 15:24,seq.

(b) "overcometh" Rev 12:11, 1Jn 5:4,5 (c) "sit" Lk 22:30 (d) "overcome" Rev 2:17