Luke 18:29

Luk 18:29 . γυναῖκα : as in Luk 14:26 , not in parallels. γονεῖς : parents, for father and mother in parallels; the latter more impressive.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

They become the richest of all, which refuse not to be poor for Christ’s sake.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

There is no man, &c.--graciously acknowledging at once the completeness and the acceptableness of the surrender as a thing already made.

house, &c.--The specification is still more minute in Matthew and Mark, (Mat 19:27; Mar 10:29) to take in every form of self-sacrifice.

for the kingdom of God's sake--in Mark (Mar 10:29), "for MY sake and the Gospel's." See on Luk 6:22.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 29. That hath left house, or parents, c.] See on Mt 19:28-29, and Mr 10:29-30.

Or brethren] Η αδελφας, OR SISTERS, is added by the Cod. Bezae, and some others.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(29) There is no man that hath left . . .—There is possibly something characteristic in the omission of the “lands,” which we find in the other Gospels. To leave a “house” implied the breaking-up of the life of home and its relationships, but the companion of Paul and Barnabas might well have thought so little of parting with a “field,” as a simple possession (comp. Act_1:18-19; Act_4:34), that the word hardly dwelt upon his memory as connected with the idea of a special and extraordinary sacrifice.

For the kingdom of God’s sake.—Note the freedom of reporting in the substitution of this phrase in the place of “for My name’s sake,” in St. Matthew, and “for My sake and the gospel’s” in St. Mark.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

29. There is no man that hath left house] Compare the sacrifice and reward of the sons of Levi, Deu_33:8-11.

for the kingdom of God’s sake] Unless the motive be pure, the sacrifice is unavailing.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Who shall not receive manifold more in this present time,.... Not more houses, parents, brethren, &c. but that which is abundantly preferable to them; such comfort, peace, satisfaction, and pleasure, as are not to be found in such enjoyments:

and in the world to come life everlasting; which was what the young man was desirous of inheriting, Luk 18:18.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

29 And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God’s sake,

Ver. 29. See Mat 19:28.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Vers. 29, 30. And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God"s sake, who shall not receive manifold more in this present time, and in the world to come life everlasting. Evidently, from the reports of the three evangelists, the reply of Jesus was a lengthy one, and contained much deep teaching. St. Luke only gives us, however, one section, so to speak, of the great discourse which followed upon Peter"s question. Here and in St. Mark Peter and the twelve receive a quiet rebuke in this general promise. The Master seems to say, "My promises are not especially to you, my first followers, but to all who, not for any selfish hope of recompense or reward, but for the kingdom of God"s sake, give up what they hold dearest; there will be real, true happiness for them even in this world, and in the world to come unspeakable joy will be their portion; theirs will be the life that knows no ending." St. Mark adds, with rare truth, that the happiness which his faithful are to enjoy in this world will be accompanied with persecutions. It is the same beautiful thought which the Master had put out before, only the gem now is set in different words. "Blessed are they which are persecuted for righteousness" sake: for theirs is the kingdom of heaven", (Mat_5:10; see, too, vers. 11, 12) St. Matthew deals especially with another division of the Lord"s discourse. Here Jesus speaks of the future of the twelve; and, looking forward to the generally noble and self-devoted lives he saw these would live, he tells them of the great destiny surely reserved for them if they remained faithful to the end. But even here, in his words, "the first shall be last", (Mat_19:30) and still more pointedly in the parable of the labourers which followed, (Mat_20:1-16) he warned these devoted but often mistaken men of the danger of self-complacency. It was only because he foresaw that in these really great ones this spirit would in the end be overcome (at least in eleven of them) that he made the grand and mysterious promise of Mat_19:28.

The narrative here, in the three synoptical Gospels, is not continuous; at this point there is a break. There is little doubt but that the sickness and death of Lazarus of Bethany, and the summons of the sisters to Jesus, took place about this period. The three synoptical evangelists are silent hero for reasons we have discussed elsewhere.

Between vers. 30 and 31 there probably should be inserted the hasty journey to Bethany. The Master was not far when the news of his friend"s death reached him. Immediately after the miracle there appears to have been a meeting of the Sanhedrin, when it was decided to put Jesus to death, though not during the ensuing Passover, with such precautions as were possible. The terrible decision became known. Jesus then retired to Ephraim, an obscure village about twenty miles from the city. Here a very short time was spent in absolute retirement and seclusion. But the Passover Feast was nigh at hand. In company with some of the crowded pilgrim caravans, and secure under their protection till his last few days of work were accomplished, Jesus journeys to Jerusalem. At this point the three synoptical Gospels take up the story again. The eleventh chapter of St. John fills up this gap in the connected story.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Observe here, the lenity and kindness of our Lord’s gracious answer: he tells his disciples, that they who had left all and followed him, should be no losers by him; that is, in this world they shall receive manifold; says an hundred-fold; Mar 10:30 but how so? "Not in kind, but in equivalency:" not an hundred brethren, and sisters, and possessions, in kind; but he shall enjoy all that in God, which all creatures would be to him, if they were multiplied a hundred times. Oh the santifying gifts and saving graces, the supporting comforts and ravishing consolations, of the Holy Spirit, are a sufficient compensation for any thing, for all, yea, for more than all, that we can part with for the sake of Christ.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

29. οὐδεὶς … ὃς ἀφῆκεν. Compare the sacrifice and reward of the sons of Levi, Deu 33:8-11.

εἵνεκεν τῆς βασιλείας τοῦ θεοῦ. Unless the motive be pure, the sacrifice is unavailing.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

29. Ἀμὴν λέγω ὑμῖν. In all three: it is a declaration of great moment. Not only has God done this for the Twelve, but for many others: and every one who has had grace to surrender is sure of his reward. Lk. alone has γυναῖκα, and alone omits ἀγρούς, among the things surrendered. The omission is noteworthy in connexion with his supposed Ebidnitism.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.