12<\/strong>. they shall lay their hands on you<\/em>, &c.] The best comment on the whole verse is found in Act 4:3<\/span>; Act 5:17-41<\/span>; Act 6:11-13<\/span>, Luk 12:2<\/span>, Luk 16:19-31<\/span>, 2Ti 4:16-17<\/span>. Comp. Joh 15:20<\/span>; Joh 16:2-3<\/span>.<\/p>\n Verse 12<\/span>. Synagogues<\/B><\/I>] Or, assemblies<\/I>, &c. See these all explained on Mr 13:9<\/span>.<\/P><\/p>\n We have all this justified from holy writ, Act 4:3<\/span>; 5:18<\/span>; 7:4<\/span>; 16:24<\/span>. What of this shall be seen before the end of the world, time must show; though the prophecies of holy writ speak enough of that also. <\/P> <\/p>\n 12. brought before,<\/B> &c.Thebook of Acts verifies all this.<\/P><\/p>\n But before all these<\/strong>,…. Before all these things come to pass:<\/p>\n they shall lay their hands on you<\/strong>; as the high priest, the priests, and the captain of the temple did upon the apostles, Ac 4:1<\/span><\/p>\n and persecute you<\/strong>; as upon the death of Stephen, Ac 8:1<\/span><\/p>\n delivering you up to the synagogues<\/strong>; to be scourged there; or to the courts of judicature, the consistories of the Jews, their great sanhedrim; before these the apostles were brought, Ac 4:6<\/span><\/p>\n and into prisons<\/strong>; as were all the apostles together, and Peter at another time separately, Ac 4:3<\/span><\/p>\n being brought before kings and rulers, for my name’s sake<\/strong>; for being called by his name, and calling upon it; for professing, and preaching his Gospel; [See comments on Mt 10:18]<\/span>.<\/p>\n But before all these things <\/B> ( <\/SPAN><\/span>). In Mark 13:8<\/span>; Matt 24:8<\/span> these things are termed “the beginning of travail.” That may be the idea here. Plummer insists that priority of time is the point, not magnitude.<\/P> Bringing you <\/B> (<\/SPAN><\/span>). Present passive participle from <\/SPAN><\/span>, an old verb to lead off or away. But here the participle is in the accusative plural, not the nominative like <\/SPAN><\/span> (present active participle, delivering you up), agreeing with <\/SPAN><\/span> not expressed the object of <\/SPAN><\/span>, “you being brought before or led off.” “A technical term in Athenian legal language” (Bruce). <\/P> <\/p>\n <\/strong><\/p>\n 1) “But before all these,” <\/strong>(pro de touton panton) “Yet, prior to all these things,” or preceding these things.<\/p>\n 2) “They shall lay their hands on you,” <\/strong>(epibalousin eph’ humas tas cheiras auton) “They will lay their hands heavily upon you all,” with malicious intent, Mat 10:16-22<\/span>; Joh 16:2<\/span>; 1Pe 4:12<\/span>; 1Pe 4:14<\/span>.<\/p>\n 3) “And persecute you,” <\/strong>(kai dioksousin) “And they will persecute,” Mat 24:9<\/span>; Mat 10:17-18<\/span>; also described by our Lord, Joh 15:20<\/span>.<\/p>\n 4) “Delivering you up to the synagogues, and into prisons,” <\/strong>(paradidontes eis tas sunagogas kai phulakas) “Delivering you into prisons and the synagogues,” for imprisonment and floggings, Act 4:3<\/span>; Act 4:5<\/span>; Act 5:18<\/span>; Act 12:4<\/span>; Act 16:24<\/span>; Rev 2:10<\/span>.<\/p>\n 5) “Being brought before kings and rulers,” <\/strong>(apagomenos epi basileis kai hegemonas) “Being led on and away (to appear) before kings and governors,” Act 12:1-4<\/span>; Act 16:19-24<\/span>; Act 24:10<\/span>; Act 24:22-27<\/span>; Act 25:1-7<\/span>; Act 26:1<\/span>; Act 26:13<\/span>; Act 26:19-29<\/span>. Such experiences came to be known to Paul, Silas, and John before the Bible was finished.<\/p>\n 6) “For my name’s sake.” <\/strong>(heneken tou onomatos mou) “For the sake of my name,” or because you represent me so faithfully, as a body of my New Covenant church disciples, Joh 15:10<\/span>; 1Pe 2:13<\/span>.<\/p>\n (12) Before all these.<\/strong>The special indication that the sufferings from persecution should precede those from wars, famines, and the like, is peculiar to St. Luke, and was, it need hardly be said, abundantly fulfilled.<\/p>\n “But before all these things, they will lay their hands on you, and will persecute you, delivering you up to the synagogues and prisons, bringing you before kings and governors for my name’s sake.”<\/p>\n “But before all these things.” Mark omits this, probably because Peter did not include it in his summary of the speech, but Luke is concerned to ensure that we recognise that this would happen from the very beginning, as he makes clear in Acts 1-12, and having questioned his other witnesses carefully, feels that he can introduce these words as genuine words of Jesus. For these things will commence immediately after His resurrection and enthronement.<\/p>\n Jesus here assumes their future ministry, and reveals that as a result of it they will face persecution (Mar 13:10<\/span> makes their future ministry plain). He declares that His followers must expect to taken hold of by men’s hands, to be persecuted, to be delivered up to synagogues and prisons, and to be brought before kings and governors, for His name’s sake. For if such people do it to Him they can be sure that they will do it to them (Joh 15:18-21<\/span>). The fulfilment of all this Luke will depict clearly throughout Acts. And all this will happen ‘for His name’s sake’, that is, because they are representing themselves as His and are going out in His name. And it will go on happening.<\/p>\n Synagogues are specially mentioned because they had as part of their responsibility the disciplining of heretical or openly sinful Jews, which would be done by beatings (compare Mar 13:9<\/span>). Many early Christian Jews were no doubt subjected to such beatings because of their open testimony for Christ. The references to imprisonment, and being brought before kings and governors was a declaration of the wider nature of the future ministry of the Apostles. For examples of such beatings see Act 22:19<\/span>; see also Act 5:40<\/span>; Act 16:22-23<\/span>; for examples of imprisonment see Act 4:3<\/span>; Act 5:18<\/span>; Act 8:3<\/span>; Act 9:2<\/span>; Act 16:23-24<\/span>; etc. For being brought before kings and governors see especially Paul’s experiences in the last part of Acts, following on Jesus’ own experiences of both in Act 23:1-25<\/span>.<\/p>\n The Coming Ministry of the Apostles And Its Consequences (21:12-19).<\/p>\n <\/strong><\/p>\n Meanwhile, while all these things are going on, the Apostles and those who follow them must be involved in testimony to the world, and must recognise that they will face hatred and persecution because they are His (see Joh 15:18-19<\/span>; Joh 16:1-3<\/span>; Act 8:1<\/span>; Act 9:1<\/span> and regularly for Paul throughout Acts).<\/p>\n Earlier signs:<\/p>\n v. 12<\/strong>. But before all these they shall lay their hands on you, and persecute you, delivering you up to the synagogues and into prisons, being brought before kings and rulers for My name’s sake.<\/strong><\/p>\n v. 13<\/strong>. And it shall turn to you for a testimony.<\/strong><\/p>\n v. 14<\/strong>. Settle it therefore in your hearts not to meditate before what ye shall answer;<\/strong><\/p>\n v. 15<\/strong>. for I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.<\/strong><\/p>\n v. 16<\/strong>. And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death.<\/strong><\/p>\n v. 17<\/strong>. And ye shall be hated of all men for My name’s sake.<\/strong><\/p>\n v. 18<\/strong>. But there shall not an hair of your head perish.<\/strong><\/p>\n v. 19. In your patience possess ye your souls.<\/p>\n <\/strong> Here are some of the signs which concern the disciples of Christ in the interval between His ascension and the destruction of Jerusalem in particular, but which find their application to the treatment and fate of the believers of all times. The enemies would lay their hands upon them and persecute them, as was done to the apostles almost from the beginning, James being the first one out of their midst to suffer martyrdom; and Stephen had been stoned even before that. They would be delivered to the councils of the synagogues for judgment, whose sentence would commit them to prison, as in the persecution in which the unconverted Paul was so active. They would use the legal machinery to have the confessors of Christ hauled before kings and rulers on account of the name of Christ which they confessed, Paul himself experiencing this several times, before Felix, before Festus, before Agrippa and Bernice, before Nero. The history of the early Church is full of stories which fully substantiate every word of the prophecy of the Lord. And that the hearts of the enemies of the Gospel today are no different than at that time has been shown during recent developments, where attacks were not directed against a language, but against the confession of faith. But Christ’s comfort stands today as it did then. All these things turn out for a testimony in favor of the believers and the truth which they profess. Not only do they receive credit and honor for their fearless confession of Christ, but their testimony has the effect which the proclamation of the Word of God always has: it influences the hearts and minds of men. To His disciples the Lord therefore gave instructions not to premeditate, to work out carefully in advance, their apology or defense. The best and highest efforts of mere human wisdom and skill will avail nothing unless the Lord Himself opens the mouth of His confessors and believers and gives them the proper wisdom from on high. Jesus and His Spirit, the Spirit of the Father, they are the invincible allies of all true believers, with whose aid they can cheerfully take up the apparently unequal battle against the powers of darkness in the persons of the enemies and detractors of the pure Gospel. More than once, as the example of John and Peter, of Paul, of Polycarp, of Luther, and of others show, the enemies have not been able either to withstand. or to contradict the testimony of the servants of Christ. All that make it their aim to oppose the preaching of the Gospel-truth may be overcome and silenced by a simple and unequivocal confession of the truth of the Gospel as it is contained in the Word of God. The disciples should therefore not be deterred or discouraged even by the fact that there will be dissension in families, that the bonds of both relationship and the nearest friendship will be torn asunder by questions concerning the Gospel. Parents, brothers and sisters, near relatives friends: they all will forget the duties and obligations of their station in their hatred of the Word of Salvation; they will deliver the Christians into the hands of their enemies, and in some cases they will not rest until they have caused them to be put to death. The believers will, in fact, be continually hated of all men on account of their confession of Christ’s name. This is the cross of the Christians, the prospect which they must face. There is neither compromise nor mitigation. And yet, in the midst of these prophecies which might well make the stoutest heart quail, the Lord promises His disciples that not a hair of their heads should perish without His will, Mat 10:30<\/span>. So long as the Christians are necessary for the service of the Lord, their bodies. are inviolable, the enemies dare not touch them. They may, therefore, in their patience possess their souls. By faithful perseverance, by undaunted continuance in the confession of Christ’s Word and doctrine, they will preserve their souls. Even if they should lose the life of their mortal body, they will save their true life, that of the soul, by such faithfulness to the end. Their soul, and the eternal life of their soul, will then be for them a glorious prize or treasure, which they will carry off for eternal enjoyment in heaven.<\/p>\n Luk 21:12-13<\/span> . .] otherwise in Matthew and Mark. But Luke follows a later modification of the tradition moulded after the result. [241] In opposition to the words of the passage (for means nothing else than before, previously<\/em> ), but with a harmonistic end in view, Ebrard, Diss. adv. erron. nonnullor. opinion<\/em> . etc. p. 34, says: “persecutiones non post ceteras demum calamitates sed inter primas esse perferendas<\/em> .”<\/p>\n Luk 21:13<\/span> . ] but it shall turn (comp. Phi 1:19<\/span> ) to you for a witness, i.e.<\/em> not: (Euthymius Zigabenus), but it will have for you the result that ye bear witness for me<\/em> . The context requires this by means of . , Luk 21:12<\/span> , and see Luk 21:14<\/span> f. The matter itself is regarded as something great and honourable<\/em> ( , Theophylact). Comp. Act 5:41<\/span> . For the testimony itself, see for example Act 4:11<\/span> f. The reference to martyrdom<\/em> (Baur, Hilgenfeld, Holtzmann) is opposed to the context and brings in a later usus loquendi<\/em> .<\/p>\n [241] In respect of this Baur, Evang<\/em> . p. 477 (comp. his Markusevang<\/em> . p. 99 f.), thinks that Luke desires to claim what has been previously said by Jesus “altogether specially for His Apostle Paul.” Comp. also Kstlin, p. 158, and Holtzmann. But then it would have been an easy thing for him to name more specially Pauline<\/em> sufferings. Compare rather Mat 10:17<\/span> f.<\/p>\n 10 Then said he unto them, Nation shall rise against nation, and kingdom against kingdom:<\/p>\n<\/p>\n 11 And great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven.<\/p>\n<\/p>\n 12 But before all these, they shall lay their hands on you, and persecute you<\/em> , delivering you<\/em> up to the synagogues, and into prisons, being brought before kings and rulers for my name’s sake. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 12. See Mat 24:9<\/span> ; Mar 13:9<\/span> . <\/p>\n 12.<\/strong> ] Why the words <\/strong> . <\/strong> <\/strong> .<\/strong> should have made any difficulty, I am at a loss to imagine. The prophecies of Mat 24:7-8<\/span> , Mar 13:8<\/span> , and Luk 21:10-11 here, are a parenthetical warning of what shall happen before the<\/em> <\/strong> .<\/strong> And then having stated, , these things shall be the very beginning of the actual pangs themselves<\/em> (see note on Matt.), the prophetic chronology is resumed from in all three accounts; here, by distinct statement, : in Mark by implication, . . . ., by which , the following words are thrown back to the before: in Matthew by the gathering up of the parenthetical announcements as , and thus casting them off, as the belonging to the , before the discourse proceeds with the <\/strong> taken up from Luk 21:6<\/span> . The whole difficulty has arisen from not rightly apprehending the force of <\/strong> ,<\/strong> as the death-throes of the end<\/em> .<\/p>\n Luk 21:12-19<\/span> . Signs earlier still<\/em> (Mat 24:9-14<\/span> , Mar 13:9-13<\/span> ).<\/p>\n Luk 21:12<\/span> . : this phrase may be introduced here because Mk.’s account lying under Lk.’s eye mentions the signs in the heaven at a later stage, Luk 21:24<\/span> . Or it may be Lk.’s equivalent for “these things are the beginning of birth pangs<\/em> ” (Mt. Luk 21:8<\/span> , Mk. Luk 21:9<\/span> ), a Hebrew idea which he avoids. : a technical term in Athenian legal language.<\/p>\n NASB (UPDATED) TEXT: Luk 21:12-19<\/p>\n 12″But before all these things, they will lay their hands on you and will persecute you, delivering you to the synagogues and prisons, bringing you before kings and governors for My name’s sake. 13It will lead to an opportunity for your testimony. 14So make up your minds not to prepare beforehand to defend yourselves; 15for I will give you utterance and wisdom which none of your opponents will be able to resist or refute. 16But you will be betrayed even by parents and brothers and relatives and friends, and they will put some of you to death, 17and you will be hated by all because of My name. 18Yet not a hair of your head will perish. 19By your endurance you will gain your lives.<\/p>\n Luk 21:12 There have been many examples both in Acts and in church history of this kind of persecution of believers. Notice the different types of persecution (i.e., “lay hands on,” a LXX idiom).<\/p>\n 1. synagogues beatings for violation of Mosaic Law or judicial decision (cf. Deu 25:1-3; Mat 19:17; Mat 23:34; Mar 13:9; Act 6:9-10)<\/p>\n 2. local governmental authorities (i.e., the different sons of Herod)<\/p>\n 3. Roman authorities (Proconsuls or Procurators)<\/p>\n a. regional<\/p>\n b. in Rome<\/p>\n The NASB Study Bible (footnote Luk 21:12, p. 1503) asserts that the synagogue was also used as a place of confinement until trial.<\/p>\n Luk 21:13 Persecution can lead to proclamation opportunities (e.g., Paul in prison in Rome). It is surprising that Luke does not retain Mark’s wording at this point because it fits Luke’s purpose in writing his Gospel so well (i.e., Mar 13:10, “and the Gospel must be preached to all the nations”)!<\/p>\n Luk 21:14-15 This does not refer to regular sermon preparation and Bible lessons, but to specific testimony in the face of persecution and trials before governmental authorities (cf. Luk 12:11-12).<\/p>\n Luk 21:16 “you will be betrayed even by parents and brothers and relatives and friends” Faith in Christ will divide families and lifelong friends (cf. Mat 10:21; Mar 13:12).<\/p>\n Luk 21:17 “you will be hated by all because of My name” This is a Periphrastic future passive. The presence of “all” shows it is a hyperbole (exaggeration). Christians will be hated because of their identification with Jesus of Nazareth. The early church was accused of (1) atheism; (2) treason; (3) incest; and (4) cannibalism, which were all related to a misunderstanding of Christian doctrines, terminologies, and worship procedures. Persecution for Christ’s sake is a NT evidence of believer’s salvation and effective Christian living.<\/p>\n Luk 21:18 “Yet not a hair of your head will perish” This is a strong double negative. Luk 21:18 seems to contradict Luk 21:16. However, it must be understood that the main thrust here is (1) God is in control of history (2) physical death is not ultimate for believers.<\/p>\n Jesus used this same OT idiom of protection (cf. 1Sa 14:45; 2Sa 14:11; 1Ki 1:52) in previous sermons (cf. Luk 12:7; Mat 10:30).<\/p>\n “perish” This is the Greek term apollumi. See Special Topic at Luk 19:10.<\/p>\n Robert B. Girdlestone, Synonyms of the Old Testament, p. 276, points out that there are several places where this term cannot be translated annihilation, “but such injury as makes the object practically useless for its original purpose.”<\/p>\n 1. the waste of ointment, Mat 26:8<\/p>\n 2. destruction of old wine skins, Mat 9:17<\/p>\n 3. destruction of hair, Luk 21:18<\/p>\n 4. destruction of food, Joh 6:27<\/p>\n 5. destruction of gold, 1Pe 1:7<\/p>\n 6. destruction of the world, 2Pe 3:6<\/p>\n 7. destruction of the physical body, Mat 2:13; Mat 8:25; Mat 12:14; Mat 21:41; Mat 22:7; Mat 26:52; Mat 27:20; Rom 2:12; Rom 14:15; and 1Co 8:11<\/p>\n This never refers to the annihilation of the person, but the end of bodily existence. It is also commonly used in a moral sense. “All men are regarded as morally destroyed, i.e., they have failed to carry out the intention for which the race was called into being” (p. 276). God’s response to this problem was Jesus Christ (cf. Joh 3:15-16 and 2Pe 3:9). Those who reject the gospel are now subject to a further destruction, which does involve body and spirit (cf. 1Co 1:18; 2Co 2:15; 2Co 4:3; 2Th 2:10). For the opposite opinion see Fudge, The Fire That Consumes.<\/p>\n Luk 21:19 This same emphasis on perseverance is found in Luk 21:36. True faith is a faith that lasts! See SPECIAL TOPIC: PERSEVERANCE at Luk 8:13.<\/p>\n There is a Greek manuscript variant in the verb.<\/p>\n 1. Aorist middle (deponent) imperative (cf. MSS , D. L, W)<\/p>\n 2. Future middle indicative (cf. MSS A, B, and most ancient versions)<\/p>\n The UBS4 chooses #1, but “with difficulty” (“C” rating). The UBS3 gave #1 a D rating, “with great difficulty.”<\/p>\n “your lives” This is the Greek word psuch (souls), which reflects the Hebrew word nephesh (BDB 659, i.e., physical life). Because of Luk 21:16 this must refer to one’s spiritual life. Christians will be killed but they have eternal life (cf. Mat 10:28). See the word play between the two meanings at Mar 8:35-37.<\/p>\n before all these. The Lord goes back, here, instead of continuing, as in Mat 24:8, Mat 24:9, and Mar 13:9. See App-155. <\/p>\n before. Greek. pro. App-104. <\/p>\n on = upon. Greek. epi. App-104. <\/p>\n to = unto. Greek. eis. App-104. <\/p>\n before = up to. Greek. epi. App-104. <\/p>\n 12.] Why the words . . should have made any difficulty, I am at a loss to imagine. The prophecies of Mat 24:7-8,-Mar 13:8,-and Luk 21:10-11 here,-are a parenthetical warning of what shall happen before the . And then having stated, ,-these things shall be the very beginning of the actual pangs themselves (see note on Matt.), the prophetic chronology is resumed from in all three accounts; here, by distinct statement, : in Mark by implication, . . . ., by which , the following words are thrown back to the before:-in Matthew by the gathering up of the parenthetical announcements as , and thus casting them off, as the belonging to the , before the discourse proceeds with the taken up from Luk 21:6. The whole difficulty has arisen from not rightly apprehending the force of , as the death-throes of the end.<\/p>\n Luk 21:12. , before) does not here so much denote time (comp. Mat 24:9, Then [] shall they deliver you up to be afflicted, etc.; following after the pestilences, earthquakes, etc., in Luk 21:7), as the chief weight of events [what is to be weighed in the mind above all else], as in 1Pe 4:8.[223]<\/p>\n [223] , Above all things have fervent charity; after having said, The end of all things is at hand. The , before all things, does not mean time in reference to the previous end.-E. and T.<\/p>\n before: Luk 11:49-51, Mat 10:16-25, Mat 22:6, Mat 23:34-36, Mat 24:9, Mat 24:10, Mar 13:9-13, Joh 15:20, Joh 16:2, Joh 16:3, Act 4:3-7, Act 5:17-19, Act 5:40, Act 6:12-15, Act 7:57-60, Act 8:3, Act 9:4, Act 12:1-4, Act 16:22-26, Act 21:30, Act 21:31, Act 22:30, Act 24:1-9, Act 25:1, Act 25:2, Act 25:11, Act 25:12, Act 25:22-25, Act 26:2-11, 1Th 2:15, 1Th 2:16, 1Pe 4:12-14, Rev 2:10 <\/p>\n for: 1Pe 2:13 <\/p>\n Reciprocal: Isa 43:2 – when thou walkest Dan 3:13 – Then Mat 5:10 – are Mat 5:11 – for Mat 10:17 – for Mat 13:21 – for Luk 12:11 – General Joh 16:4 – that when Act 5:18 – General Act 6:9 – the synagogue Act 12:4 – he put Act 16:23 – they cast Act 18:14 – when Act 21:27 – and laid Act 26:11 – I punished Rom 8:35 – shall tribulation Eph 3:1 – the Phi 1:28 – in 1Th 3:3 – we are<\/p>\n 2<\/p>\n Many of the Christians were Jews and others were Gentiles. The disturbances of the time stirred up the Romans against them which led to persecutions.<\/p>\n Luk 21:12. But before all these things. Matthew says then, and Mark also seems to imply that the persecutions would follow the signs, etc. (Luk 21:11-12). But the discrepancy is only apparent. The passage in Matthew (Mat 24:6) tells of what shall take place before the end comes, then in Mat 24:7-8 (corresponding to Luk 21:10-11, here) of certain things which are the beginning of sorrows (Mat 24:9), actually a part of the final throes, introducing these as a proof (for, Mat 24:7) that the end is not yet): afterwards in Mat 24:9 (corresponding to Luk 21:12 here) the point of time spoken of in Mat 24:6, is resumed, and then (i.e., while the end is not yet) introduces the prediction of persecution.<\/p>\n Our Saviour here goes on in giving farther signs of Jerusalem’s destruction. <\/p>\n He declares, 1. The sharp persecution that should fall upon the apostles themselves, They shall lay their hands on you, and persecute you.<\/p>\n Learn hence, that the keenest and sharpest edge of persecution, is usually turned upon the ambassadors of Christ, and falls heaviest on the ministers of God.<\/p>\n He acquaints them, 2. That for preaching his holy doctrine, they should be brought before kings and rulers; but advises them not to be anxiously thoughtful, or exceedingly solicitous what they should say, for it should be suggested to them by the Holy Ghost, what they should say in that hour.<\/p>\n Learn thence, that though the truth of Christ may be opposed, yet the defenders of it shall never be ashamed; for rather than they shall want a tongue to plead for it, God himself will prompt them by his Holy Spirit, and suggest such arguments to them, as all their enemies shall not be able to gainsay. I will give you a mouth and wisdom.<\/p>\n Observe, 3. How he describes the bitter enmity of the world against the preachers of the gospel, to be such as would overcome and extinguish even the natural affection of nearest relations. Ye shall be betrayed both by parents and brethren. Grace teaches us to lay down our lives for the brethren; but corruption in general, and enmity to the gospel in particular, will put brother upon taking away the life of brother, and cause parents to hate and persecute their own bowels.<\/p>\n Observe lastly. Our Saviour’s admonition, In your patience possess ye your souls. There are three degrees of Christian patience: the first consists in a silent submission to God’s will; the second, in a thankful acceptation of God’s fatherly rod; the third, in serious cheerfulness under sorrowful dispensation, rejoicing in tribulation, and counting it all joy when we fall into divers temptations: by this patience we possess our souls; as faith gives us the possession of Christ, so patience gives us the possession of ourselves: an impatient man is not in his own hand; for what title soever we have to our own souls, we have no possession of them without patience. In your patience possess ye your souls.<\/p>\n Luk 21:12. But before all these Before the appearing of the false Christs before the rumours of wars the earthquakes, famines, and pestilences that were to be in divers places; they shall lay their hands on you, &c. How fully the particulars foretold in this verse were accomplished, we learn from the Roman historians, Tacitus and Suetonius, who have given an account of the persecution raised against the Christians by Nero. But the history of the Acts will throw the greatest light on this passage. For there we are told, that immediately after our Lords ascension, Peter and John were called before the Jewish senate, and beaten; (Act 4:6-7; Act 5:40;) that Stephen was brought before the same court; (Act 6:12;) and put to death; (Act 7:58;) that Saul made havoc of the church, entering into every house, and haling men and women, committed them to prison; (Act 8:3;) and punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, persecuted them unto strange cities; (Act 26:11;) that James was brought before Herod, and by him put to death; who also laid Peter in prison, intending to kill him likewise; (Act 12:2; Act 12:4;) that Paul, formerly himself a persecutor, but now converted, was, in his turn, frequently persecuted; that he and Silas were imprisoned and beaten in the synagogue at Philippi; (Act 16:23;) that he was brought before the great synagogue of the Jews in Jerusalem; (Act 22:30;) before King Agrippa and his wife, before the Roman governors, Gallio, Felix, and Festus; and last of all, before the Emperor Nero, in Rome, and his prefect, Helius Csariensis. Macknight.<\/p>\n Before the calamities of the Tribulation, Jesus’ disciples would experience persecution from their enemies spoken of generally here as "they." Jesus proceeded to describe what His disciples could expect from the time He spoke until His return. He warned them about what to expect so they would not yield to persecution.<\/p>\n They would undergo examinations from hostile Jews in synagogues (cf. Mat 10:17; Mar 13:9), and they would experience confinement in prisons. Gentiles also would arrest them and bring them before kings and governors because of their allegiance to Jesus (cf. Mat 10:18; Mar 13:9). Nevertheless these situations would provide opportunities for witness. The disciples should not fret about their verbal defense ahead of time but should rely on Jesus’ promise to provide them with the words (cf. Exo 4:11; Exo 4:15; Eze 29:21) and the wisdom they would need then (cf. Luk 12:11-12; Mat 10:19-20; Mar 13:11). This would come to them through the Holy Spirit’s ministry to them (Mar 13:11). They would discover that their witness would be very powerful. We have examples of this happening in the early church (e.g., Act 4:14; Act 6:10; Act 8:3; Act 12:4; Act 21:11; Act 22:4; Act 27:1; Act 28:17) and throughout church history. It will continue through the Tribulation.<\/p>\n But before all these, they shall lay their hands on you, and persecute [you,] delivering [you] up to the synagogues, and into prisons, being brought before kings and rulers for my name’s sake. 12. they shall lay their hands on you, &c.] The best comment on the whole verse is found in Act 4:3; Act … Continue reading “Exegetical and Hermeneutical Commentary of Luke 21:12”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25820","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25820","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25820"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25820\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25820"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25820"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25820"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"