29.<\/strong> I appoint unto you a kingdom<\/em> ] See Luk 12:32<\/span>. “If we suffer we shall also reign with Him,” 2Ti 2:12<\/span> . Diatithemai<\/em> is ‘I appoint by way of bequest,’ Psa 81:4<\/span> (LXX.).<\/p>\n <\/p>\n And I appoint unto you a kingdom – <\/B>He assures them here that they should have a kingdom – their expectations would be realized. They had continued with him; they had seen how he had lived, and to what trials he had been subjected; they had all along expected a kingdom, and he assures them that they should not be disappointed.<\/P> As my Father … – <\/B>They had seen how God had appointed a kingdom to him. It was not with pomp, and splendor, and external glory, but it was in poverty, want, persecution, and trial. So would he appoint to them a kingdom. They should surely possess it; but it would be not with external splendor, but by poverty and toil. The original word appoint has the force of a covenant or compact, and means that it should be surely or certainly done, or that he pledged himself to do it. All Christians must enter into the kingdom of heaven after the manner of their Lord – through much tribulation; but, though it must be, as it was with him, by many tears and sorrows, yet they shall surely reach the place of their rest and the reward of heaven, for it is secured to them by the covenant pledge and faithfulness of their Lord and King.<\/P><\/p>\n Verse 29. I appoint unto you a kingdom, as my Father hath<\/B><\/I> <\/B>appointed unto me<\/B><\/I>] The Codex Alexandrinus<\/I>, with some other MSS., the later Syriac<\/I>, and Origen<\/I>, read in the first clause, , a covenant<\/I>. I appoint unto you a COVENANT, as my Father hath<\/I> appointed unto me a kingdom<\/I>: – Ye shall be ministers of the new covenant, as I am king in that spiritual kingdom to which it relates. This is a curious reading: but our Lord is probably to be understood as promising that they should get a kingdom – a state of blessedness, as<\/I> he should get it – they must go through much<\/I> tribulation<\/I> in order to enter into the kingdom of God<\/I>. So the Son of man suffered<\/I> that he might enter into his glory: for the joy that was set before him, he endured the cross, and despised the shame, and is set down on the right hand of God.<\/P><\/p>\n 29. I appoint,<\/B> &c.Who isthis that dispenses kingdoms, nay, the Kingdom of kingdoms, within anhour or two of His apprehension, and less than a day of His shamefuldeath? These sublime contrasts, however, perpetually meet andentrance us in this matchless history.<\/P><\/p>\n And I appoint unto you a kingdom<\/strong>,…. Not a temporal one, but a spiritual one; and either intends that they should have in the government of the church, peculiar to them, as apostles, they being set in the first, and highest place, and office, in the church; and have the keys of the kingdom of heaven, or the Gospel dispensation, and church state, committed to them, whereby they should open the door of faith to men, both to Jews and Gentiles; and have the power of binding and loosing, or of pronouncing things to be lawful or unlawful to be retained and used, and even of remitting sins in a ministerial and declarative way; and not only of rebuking and reproving for sin with authority, but even of inflicting corporeal punishment on delinquents, and that in a very severe way, as in the cases of Ananias and Sapphira, Elymas the sorcerer, the incestuous person at Corinth, and Hymenaeus and Philetus: or the kingdom of grace, which they had in common with all the saints, which lies not in outward things, but in righteousness, peace, and joy, and which can never be moved, or taken away; by virtue of which Christ reigns in the hearts of his people, and they are kings, and priests to God, and have power, as princes, with God and men, and overcome, and reign over their own lusts, and the world and Satan: or that kingdom, and dominion, and greatness of the kingdom, which shall be given to the saints of the Most High, Da 7:27<\/span> in the latter day glory and kingdom state of Christ on earth, when the saints shall reign with him; or the kingdom of glory prepared from the foundation of the world; a gift of our heavenly Father’s, which the saints are called unto, made meet for, and have a right unto, in Christ, and are heirs of, and into which he will introduce them at the last day: and indeed, all these senses may be taken into the account of this text:<\/p>\n as my Father hath appointed unto me<\/strong>; a kingdom, not of nature and providence, which he has in right of nature, being of the same essence, and having the same perfections with his Father; and in right of creation, all being made by him; for this is not given, or appointed to him; nor is he accountable for it to any, since he receives it not from any: but his mediatorial kingdom, which is given him, and which he will deliver up the account of to his Father another day; see Da 7:14<\/span> which took place here on earth in the days of his flesh; though it was not of this world, nor came with observation, or with worldly pomp and splendour; and became more visible upon his resurrection from the dead, his exaltation at the right hand of God, the effusion of the Spirit, the great conversions among men, and the destruction of the Jewish nation. This kingdom takes in the whole Gospel dispensation, reaching from the times of Christ being in the flesh, to his second coming; and comprehends all the elect of God, who are a kingdom of priests, or a royal priesthood, in whose hearts Christ reigns by his Spirit, and grace; it includes the whole visible Gospel church state on earth, which is God’s holy hill of Sion, over which he has set Christ, as king, and which he governs by laws of his own enacting, and by governors appointed under him, among whom he will reign; first more spiritually in the latter day, when the Gospel shall be spread all over the world, and the kingdoms of this world shall become the kingdoms of our Lord, and of his Christ; and next personally with all his saints together, for the space of a thousand years; and last of all triumphantly to all eternity, in the ultimate glory and kingdom of his Father.<\/p>\n And I appoint unto you <\/B> (‘ <\/SPAN><\/span>). They had on the whole been loyal and so Jesus passes on to them (<\/SPAN><\/span> verb from which <\/SPAN><\/span> comes). <\/P> <\/p>\n I appoint [] <\/SPAN><\/span>. Implying allotment : assigning in the course of distribution [] <\/SPAN><\/span>. Wyc., dispose. Luke is especially fond of compounds with dia.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And I appoint unto you,” <\/strong>(kago diatithemai humin) “And I appoint (put, place, set or assign) to you all,” I bequest to you all, as an organized new covenant fellowship of worship and service, (Gk. basileian), “a kingdom,” the administrative execution of my work in this coming age, Mat 3:2<\/span>; Mat 5:3<\/span>; Mat 5:10<\/span>. This He did while here, before He went away, Joh 20:21<\/span>.<\/p>\n 2) “A kingdom as my Father hath appointed unto me.” <\/strong>(kathos dietheto moi ho pater mou basileian) “Just as my Father has (appointed) to me a kingdom,” to administer, in the millennial age, Luk 12:32<\/span>; Mat 19:28<\/span>.<\/p>\n 29. And I appoint to you the kingdom. Here he makes them not only judges, but kings; for he shares with them the kingdom which he received from the Father There is an emphasis in the word appoint, that they may not, by warmth and vehemence of desire, hasten too eagerly to possess the kingdom of which he alone has the lawful right to dispose. By his own example, also, he exhorts them to patience; for, though he was ordained by the Father to be a King, yet he was not immediately raised to his glory, but even emptied Himself, (Phi 2:7<\/span>,) and by the ignominy of the cross obtained kingly honor. To eat and drink at his table is put metaphorically for being made partakers of the same glory. <\/p>\n (29) And I appoint unto you a kingdom.<\/strong>As being the verb from which is formed the noun for covenant, or testament, the Greek for appoint, has a force which we lose in the English. This was part of the New Covenant with them. They were to be sharers in His glory, as they had been in His afflictions. The latter clause, as the Father hath appointed unto Me, conveys the thought that His throne also was bestowed on the fulfilment of like conditions. The sufferings came first, and then the glory (1Pe. 1:11<\/span>). He was to endure the cross before He entered into joy (Heb. 12:2<\/span>). The Name that is above every name was the crowning reward of obedient humility (Php. 2:8-9<\/span>).<\/p>\n 29<\/strong>. <\/strong> I appoint<\/em> Literally, I bequeath, as if an inheritance after his death. <\/p>\n A kingdom<\/em> A realm more powerful than any political kingdom; a royalty more dignified than any civil throne. This is the kingdom of the true Church, being a humble share in the mediatorial kingdom of Christ himself.<\/p>\n “And I appoint to you (covenant to you) a kingly rule, even as my Father appointed (covenanted) to me,”<\/p>\n And because they had continued faithfully with Him, walking in His way, and accepting His standards, He was now appointing to them a kingly rule even as His Father had appointed one to Him. He was making them His deputies. They would now take over responsibility for the Kingly Rule of God on earth, and it was because they had developed servant hearts. Note the connection of the word with covenant. This was binding between Him and them.<\/p>\n But as we have just been told, this was not to be the normal kind of kingly rule. For when He had drawn men under the Kingly Rule of God, what Had He then done? He had exercised His kingly rule over them in humility and as a Servant. He had had no thought of lording it over them, but of being their servants for His Father’s sake. He had given Himself to the point of exhaustion. And now they must do the same for His sake. For God’s Kingly Rule was over all who belonged to God, over all who were submitted to, or willing to submit to Him. And like He Himself had been, they themselves were in the same way to be servant-rulers under God in the expanding of His Kingly Rule and for the glorifying of His Name. They were to tend and feed the sheep (Joh 21:15-17<\/span>). They were to give themselves for the sheep.<\/p>\n Luk 22:29-30<\/span><\/em><\/strong>. <\/strong>And I appoint unto you, <\/em><\/strong>&c.<\/strong> The kingdom <\/em>which the Father bestowed on Jesus, as the reward of his humiliations, was his mediatorial kingdom, Php 2:9<\/span> not the happiness of heaven, which he enjoyed from eternity; wherefore, the kingdom which he bestowed on his apostles as the peculiar reward of their services, being of the same nature with his own, was the authority which they enjoyed next to him in the gospel dispensation. That ye may eat and drink at my table, <\/em>&c. is evidently metaphorical, and signifies, that they were to share with him in the honours and pleasures of his high dignity; and sit on thrones judging the twelve tribes of Israel. <\/em>We may just observe, that it is well known that the word , used Luk 22:29<\/span> and rendered appoint, <\/em>properly signifies to covenant, <\/em>or “to bestow <\/em>in virtue of a covenant;” and therefore the last clause of this verse may properly allude to what divines commonly call, “the covenant of redemption,” to which there are so many references in scripture, and concerning the reality of which we could have no doubt, if the references were not so express; considering, on the one hand, the great importance of that undertaking of our Lord’s to which it refers; and, on the other, the plain declarations of those prophesies which his spirit suggested; and the confidence wherewith he has promised those blessings, which as Mediator it empowers him to bestow on all his faithful saints. <\/p>\n 29 And I appoint unto you a kingdom, as my Father hath appointed unto me; <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 29. And I appoint<\/strong> ] Gr. , I bequeath as by my last will and testament. SeeHeb 9:17<\/span>Heb 9:17<\/span> . <\/p>\n 29, 30.<\/strong> ] See above, and note on Mat 19:28<\/span> , see also Rev 2:27<\/span> . The word belongs to both verbs not, ‘ I appoint to you<\/em> (as my Father hath appointed to me a kingdom) that ye<\/em> &c.,’ but, I appoint to you, as my Father hath appointed to me, a kingdom, that ye<\/strong> &c.<\/p>\n <\/strong> .<\/strong> ] See above, Luk 22:21<\/span> , and note on Luk 22:16<\/span> .<\/p>\n Luk 22:29<\/span> . ( , middle only in N.T.), “appoint,” make a disposition of. The corresponding noun is . In Heb 9:17<\/span> we find , a testator, and the verb may be used here in the sense of bequeathing, though that sense is inapplicable to God’s gift of a kingdom to Jesus referred to in next clause.<\/p>\n Luke<\/p>\n PARTING PROMISES AND WARNINGS<\/p>\n Luk 22:24 – Luk 22:37 <\/strong> .<\/p>\n It was blameworthy, but only too natural, that, while Christ’s heart was full of His approaching sufferings, the Apostles should be squabbling about their respective dignity. They thought that the half-understood predictions pointed to a brief struggle immediately preceding the establishment of the kingdom, and they wished to have their rank settled in advance. Possibly, too, they had been disputing as to whose office was the menial task of presenting the basin for foot-washing. So little did the first partakers of the Lord’s Supper ‘discern the Lord’s body,’ and so little did His most loving friends share His sorrows.<\/p>\n I. Our Lord was not so absorbed in His anticipations of the near Cross as to be unobservant of the wrangling among the Apostles. <\/p>\n <\/strong> Even then His heart was enough at leisure from itself to observe, to pity, and to help. So He at once turns to deal with the false ideas of greatness betrayed by the dispute. The world’s notion is that the true use and exercise of superiority is to lord it over others. Tyrants are flattered by the title of benefactor, which they do not deserve, but the giving of which shows that, even in the world, some trace of the true conception lingers. It was sadly true, at that time, that power was used for selfish ends, and generally meant oppression. One Egyptian king, who bore the title Benefactor, was popularly known as Malefactor, and many another old-world monarch deserved a like name.<\/p>\n Jesus lays down the law for His followers as being the exact opposite of the world’s notion. Dignity and pre-eminence carry obligations to serve. In His kingdom power is to be used to help others, not to glorify oneself. In other sayings of Christ’s, service is declared to be the way to become<\/em> great in the kingdom, but here the matter is taken up at another point, and greatness, already attained on whatever grounds, is commanded to be turned to its proper use. The way to become great is to become small, and to serve. The right use of greatness is to become a servant. That has become a familiar commonplace now, but its recognition as the law for civic and other dignity is all but entirely owing to Christianity. What conception of such a use of power has the Sultan of Turkey, or the petty tyrants of heathen lands? The worst of European rulers have to make pretence to be guided by this law; and even the Pope calls himself ‘the servant of servants.’<\/p>\n It is a commonplace, but like many another axiom, universal acceptance and almost as universal neglect are its fate. Ingrained selfishness fights against it. Men admire it as a beautiful saying, and how many of us take it as our life’s guide? We condemn the rulers of old who wrung wealth out of their people and neglected every duty; but what of our own use of the fraction of power we possess, or our own demeanour to our inferiors in world or church? Have all the occupants of royal thrones or presidential chairs, all peers, members of Parliament, senators, and congressmen, used their position for the public weal? Do we regard ours as a trust to be administered for others? Do we feel the weight of our crown, or are we taken up with its jewels, and proud of ourselves for it? Christ’s pathetic words, giving Himself as the example of greatness that serves, are best understood as referring to His wonderful act of washing the disciples’ feet. Luke does not record it, and probably did not know it, but how the words are lighted up if we bring them into connection with it!<\/p>\n II. Verses 28 to 30 naturally flow from the preceding. <\/p>\n <\/strong> They lift a corner of the veil, and show the rewards, when the heavenly form of the kingdom has come, of the right use of eminence in its earthly form. How pathetic a glimpse into Christ’s heart is given in that warm utterance of gratitude for the imperfect companionship of the Twelve! It reveals His loneliness, His yearning for a loving hand to grasp, His continual conflict with temptations to choose an easier way than that of the Cross. He has known all the pain of being alone, and feeling in vain for a sympathetic heart to lean on. He has had to resist temptation, not only in the desert at the beginning, or in Gethsemane at the end, but throughout His life. He treasures in His heart, and richly repays, even a little love dashed with much selfishness, and faithfulness broken by desertion. We do not often speak of the tempted Christ, or of the lonely Christ, or of the grateful Christ, but in these great words we see Him as being all these.<\/p>\n The rewards promised point onwards to the perfecting of the kingdom in the future life. We notice the profound thought that the kingdom which His servants are to inherit is conferred on them, ‘ as<\/em> My Father hath appointed unto Me,’-that is, that it is a kingdom won by suffering and service, and wielded by gentleness and for others. ‘If we suffer, we shall also reign with Him.’ The characteristics of the future royalty of Christ’s servants are given in highly figurative language. A state of which we have no experience can only be revealed under forms drawn from experience; but these are only far-off approximations, and cannot be pressed.<\/p>\n The sacred Last Supper suggested one metaphor. It was the last on earth, but its sanctity would be renewed in heaven, and sadness and separation and the following grief would not mar the perfect, perpetual, joyful feast. What dim visions of rule and delegated authority may lie in the other promise of judging the twelve tribes of Israel, we must wait till we go to that world to understand. But this is clear, that continuing with Jesus here leads to everlasting companionship hereafter, in which all desires shall be satisfied, and we shall share in His authority and be representatives of His glory.<\/p>\n III. But Jesus abruptly recalls Himself and the Twelve from these remoter prospects of bliss to the nearer future of trial and separation. <\/p>\n <\/strong> The solemn warning to Peter follows with startling suddenness. Why should they be fighting about precedence when they were on the verge of the sorest trial of their constancy? And as for Peter, who had, no doubt, not been the least loud-voiced in the strife, he needed most of all to be sobered. Our narrow limits forbid our doing even partial justice to the scene with him; but we note the significant use of the old name ‘Simon,’ reminding the Apostle of his human weakness, and its repetition, giving emphasis to the address.<\/p>\n We note, too, the partial withdrawal of the veil which hides the spirit world from us, in the distinct declaration of the agency of a personal tempter, whose power is limited, though his malice is boundless, and who had to obtain God’s permission ere he could tempt. His sieve is made to let the wheat through, and to retain the chaff. It will be hard to empty this saying of its force. Christ taught the existence and operation of Satan; but He taught, too, that He Himself was Satan’s victorious antagonist and our prevailing intercessor. He is so still. He does not seek to avert conflict from us, but prays that our faith fail not, and Himself, too, fulfils the prayer by strengthening us.<\/p>\n Faith, then, conquers, and withstands Satan’s sifting. If it holds out, we shall not fall, though all the winds howl round us. We are not passive between the two antagonists, but have to take our share in the struggle. Partial failures may be followed by recovery, and even tend to increase our power to strengthen other tempted ones, by the experience gained of our own weakness, which deepens humility and forbearance with others’ faults, and by the experience of Christ’s strength, which makes us able to direct them to the source of all safety.<\/p>\n Peter’s passionate avowal of readiness to bear anything, if only he was with Christ, is the genuine utterance of a warm impulsive heart, which took too little heed of Christ’s solemn warning, and fancied that the tide of present feeling would always run as strong as now. Emotion fluctuates. Steadfast devotion is chary of mortgaging the future by promises. He who knows himself is slow to say, ‘I will,’ for he knows that ‘Oh that I may!’ is fitter for his weakness. Very likely, if Peter had been offered fetters or the scaffold then and there, he would have accepted them bravely; but it was a different thing in the raw, cold morning, after an agitating night, and the Master away at the far end of the great hall. A flippant maid’s tongue was enough to finish him then.<\/p>\n It is sometimes easier to bear a great load for Christ than a small one. Some of us could be martyrs at the stake more easily than confessors among sneering neighbours. Jesus had spared the Apostle in the former warning of his fall, but He spoke plainly at last, since the former had been ineffectual; and He addressed him by his new name of Peter, as if to heighten the sin of denial by recalling the privileges bestowed.<\/p>\n IV. The last part of the passage deals with the new conditions consequent on Christ’s departure. <\/p>\n <\/strong> The Twelve had been exempt from the care of providing for themselves while He was with them, but now they are to be launched into the world alone, like fledglings from the nest. Not that His presence is not with them or with us, but that His absence throws the task of providing for wants and guarding against dangers on themselves, as had not been the case during the blessed years of companionship. Hence the injunctions in verse 36 lay down the permanent law for the Church, while verse 37 assigns as its reason the speedy fulfilment of the prophecies of Messiah’s sufferings.<\/p>\n Substantially the meaning of the whole is: ‘I am on the point of leaving you, and, when I am gone, you must use common-sense means for provision and protection. I provided for you while I was here, without your co-operation. Remember how I did so, and trust Me to provide in future, through your co-operation.’<\/p>\n The life of faith does not exclude ordinary prudence and the use of appropriate means. It is more in accord with Christ’s mind to have a purse to keep money in, and a wallet for food-stores, than to go out, as some good people do, saying, ‘The Lord will provide.’ Yes, He will; but it will be by blessing your common-sense and effort. As to the difficulty felt in the injunction to buy a sword, our Lord would be contradicting His whole teaching if He was here commanding the use of arms for the defence of His servants or the promotion of His kingdom. That He did not mean literal swords is plain from His answer to the Apostles, who produced the formidable armament of two.<\/p>\n ‘It is enough.’ A couple are plenty to fight the Roman Empire with. Yes, two too many, as was soon seen. The expression is plainly an intensely energetic metaphor, taking line with purse and scrip. The plain meaning of the whole is that we are called on to provide necessary means of provision and defence, which He will bless. The only sword permitted to His followers is the sword of the Spirit.<\/p>\n appoint = assign. <\/p>\n as = even as. Father. App-98. <\/p>\n 29, 30.] See above, and note on Mat 19:28, see also Rev 2:27. The word belongs to both verbs-not, I appoint to you (as my Father hath appointed to me a kingdom) that ye &c., but, I appoint to you, as my Father hath appointed to me, a kingdom, that ye &c.<\/p>\n .] See above, Luk 22:21, and note on Luk 22:16.<\/p>\n Luk 22:29. ) and in turn [in return for your fidelity] I. The sense is: I also will warrant that you shall be unhurt amidst your dangerous temptations (comp. Rev 3:10, Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them, etc.), even until ye enter into the kingdom. But this is expressed in an abbreviated form of phraseology; for the entrance into the kingdom takes for granted preservation amidst temptations. [Comp. Joh 6:39, This is the Fathers will-that of all which He hath given Me I should lose nothing.]-) now, by these very words. The promise is put before the warning. See Luk 22:31. Flacius and Beza translate the word, paciscor, I covenant to give. E. Schmidius, testamento dispono, I assign by will. A word appropriate to one dying. Heb 9:15-16 [He is the mediator of the New Testament, that by means of death for, etc.-they that are called might receive the promise of eternal inheritance. For where a testament is, there must also of necessity be the death of the testator]. [However the word presently after must be taken in a wider sense when it is applied to the Father ( ).-V. g.]-, unto me) inasmuch as I have continued stedfast.[235]-, a kingdom) In a kingdom there is wont to be a princely and splendid style of living and diet, as also royal power and the exercise of it. Both are promised in the following verse. [Then indeed the question, who is to be accounted the greater, will have easily passed away from the memory of all. He who duly considers these so great blessings which are promised will find no difficulty in making the world a secondary consideration in his aims.-V. g.]<\/p>\n [235] I have persevered; referring to the disciples having perseveringly continued, , Luk 22:28.-E. and T.<\/p>\n Luk 12:32, Luk 19:17, Mat 24:47, Mat 25:34, 1Co 9:25, 2Co 1:7, 2Ti 2:12, Jam 2:5, 1Pe 5:4, Rev 21:14 <\/p>\n Reciprocal: Jos 12:6 – gave it 2Sa 2:2 – General 2Sa 15:15 – Behold Isa 22:23 – a glorious Dan 7:22 – judgment Mat 13:43 – in Mat 26:29 – with Mar 14:25 – I will Luk 12:44 – that he will Act 1:6 – restore Act 14:22 – we Rom 8:17 – heirs of Eph 2:6 – sit 2Ti 4:18 – and will Rev 2:26 – to him will I give Rev 2:27 – even<\/p>\n 9. See Luk 12:32.<\/p>\n Luk 22:29. I appoint unto you a kingdom, even as my Father appointed unto me. The word kingdom belongs to both clauses. Appoint signifies not only a bestowal or assurance, but such a disposition as a dying man makes in his<\/p>\n will. This underlying thought is, of course, inapplicable to God, but all the more to Christ<\/p>\n The Father had delegated authority to the Son to rule in the kingdom. Likewise the Son delegated authority to the Twelve to rule under Him in the kingdom (cf. Joh 20:21; 2Ti 2:12; Rev 2:26-27; Rev 3:21). They would enjoy table fellowship with Jesus then as well as the privilege of having authority over the twelve tribes of Israel then (cf. Dan 7:9; Rev 7:1-8). This is another reference to the messianic banquet (cf. Luk 13:28-30; Luk 14:15; Luk 22:16).<\/p>\n <\/p>\n "Luke, by the way he has structured his two-volume work and by the insertion of material peculiar to him, displays an unmistakable interest in the question of the national restoration of Israel. . . .<\/p>\n <\/p>\n "Luke’s manner of representing the nationalistic hopes of the Jewish people implies that he himself believed that there would be a future, national restoration. If Luke really believed that there would not be a restoration, he has certainly gone out of his way to give the contrary impression." [Note: Larry R. Helyer, "Luke and the Restoration of Israel," Journal of the Evangelical Theological Society 36:3 (September 1993):328-29.] <\/span><\/p>\n Jesus spoke of twelve disciples even though Judas would disqualify himself. This was gracious of Jesus and implied that there was still time for Judas to repent. Evidently since he did not repent Matthias will take his place in the kingdom (Act 1:26). It is interesting that the choice of Matthias took place in an upper room, perhaps the same one as this one (Act 1:13).<\/p>\n Upcoming events would test the faithfulness of the Eleven soon (cf. Luk 22:31-34). This promise doubtless encouraged them to stand by Jesus in His future trials, though they failed Him. The theme of testing and faithfulness is quite prominent in Luke. [Note: See S. Brown, Apostasy and . . .] <\/span><\/p>\n And I appoint unto you a kingdom, as my Father hath appointed unto me; 29. I appoint unto you a kingdom ] See Luk 12:32. “If we suffer we shall also reign with Him,” 2Ti 2:12 . Diatithemai is ‘I appoint by way of bequest,’ Psa 81:4 (LXX.). Fuente: The Cambridge Bible for Schools and … Continue reading “Exegetical and Hermeneutical Commentary of Luke 22:29”<\/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-25875","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25875","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=25875"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25875\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25875"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25875"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25875"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/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: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/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: Expositions Of Holy Scripture by Alexander MacLaren<\/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 of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"