Luke 18:30

18:30 repaid many times over in this life: Their reward would not necessarily be physical, but they would enjoy the blessings that come from spiritual wholeness and a right relationship with God.

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Luk 18:30. Ἀπολάβη, who shall not receive).—καιρῶ, time, season) This expresses something more near at hand, than if He had said αἰῶνι, world, age, as in the succeeding member of the sentence.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 18:30 . πολλαπλασίονα , as in Mt. Mk. has the more definite ἑκατονταπλασίονα . The reading ἑπταπλασίονα (D, W.H [146] , margin), though little supported, has intrinsic probability as toning down an apparent exaggeration (hundred fold! say seven fold). Cf. ἑπτάκις in Luk 17:4 .

[146] Westcott and Hort.

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

manifold more in this present time--in Matthew (Mat 19:29) "an hundredfold," to which Mark (Mar 10:30) gives this most interesting addition, "Now in this present time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions." We have here the blessed promise of a reconstruction of all human relationships and affections on a Christian basis and in a Christian state, after being sacrificed, in their natural form, on the altar of love to Christ. This He calls "manifold more"--"an hundredfold more"--than what they sacrificed. Our Lord was Himself the first to exemplify this new adjustment of His own relationships. (See on Mat 12:49-50; and Co2 6:14-18.) But this "with persecutions"; for how could such a transfer take place without the most cruel wrenches to flesh and blood? but the persecution would haply follow them into their new and higher circle, breaking that up too! But best of all, "in the world to come life everlasting." And

When the shore is won at last

Who will count the billows past?

KEBLE

These promises are for every one who forsakes his all for Christ. But in Matthew (Mat 19:28) this is prefaced by a special promise to the Twelve: "Verily I say unto you, That ye which have followed Me in the Regeneration, when the Son of man shall sit in the throne of His glory, ye also shall sit on twelve thrones judging the twelve tribes of Israel." Ye who have now adhered to Me shall, in the new kingdom, rule, or give law to, the great Christian world, here set forth in Jewish dress as the twelve tribes, presided over by the twelve apostles on so many judicial thrones. In this sense certainly the promise has been illustriously fulfilled [CALVIN, GROTIUS, LIGHTFOOT, &c.]. But if the promise refers to the yet future glory (as may be thought from Luk 22:28-30, and as most take it), it points to the highest personal distinction of the first founders of the Christian Church.

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

(30) Who shall not receive manifold more.—Note, as again, perhaps, characteristic, the omission of the essentially Jewish image of the “sitting on twelve thrones” in St. Matthew, of the clause “with persecutions,” in St. Mark, and of the words, “Many that are first shall be last . . .” which we find in both.

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

30. manifold more] St Matthew and St Mark say ‘a hundredfold] and St Matthew adds that in the Palingenesia—the New Birthday of the World, the Restoration of all things—they shall sit on twelve thrones, judging the twelve tribes of Israel. St Luke naturally omits the more purely Hebraic conceptions. St Mark adds the two striking words, “with persecutions” Of course, the promise of “the hundredfold” is neither literal nor quantitative, but qualitative and spiritual.

in this present time] Kairo—not only in this present aeon, but at this very season.

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.

Then he took unto him the twelve,.... His twelve disciples, as the Ethiopic version expresses it; he took them aside from the rest of the company, as they were travelling on the road, and privately delivered to them, what follows; see Mat 20:17

and said unto them, behold, we go up to Jerusalem; to the feast of the passover, which was drawing near, and the last Christ was to eat with his disciples, the time of his sufferings, and death, being now at hand; and of which he thought fit to give his disciples notice: and therefore he called them aside, and in a private manner, told them,

that all things that are written by the prophets, concerning the son of man, shall be accomplished; particularly, Psa 2:1 Psa 22:6 for to these the following things have respect.

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30 Who shall not receive manifold more in this present time, and in the world to come life everlasting.

Ver. 30. See Mat 19:30.

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.

30. ἀπολάβῃ, see note.

30. ἀπολάβῃ. ‘Receive as his due.’ Comp. Luk 6:34, Luk 16:25, Luk 23:41.

πολλαπλασίονα. St Matthew and St Mark say ‘a hundredfold,’ and St Matthew adds that in the Palingenesia—the New Birthday of the World, the Restoration of all things—they shall sit on twelve thrones, judging the twelve tribes of Israel. St Luke naturally omits the more purely Hebraic conceptions. St Mark adds the two striking words, “with persecutions.” Of course, the promise of “the hundred-fold” is neither literal nor quantitative, but qualitative and spiritual.

ἐν τῷ καιρῷ τούτῳ. Not only in this present aeon; but at this very season.

ἐν τῷ αἰῶνι τῷ ἐρχομένῳ. In the Messianic age which is now dawning.

ζωὴν αἰώνιον. Joh 17:3.

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.

30. πολλαπλασίονα. Job’s family was exactly restored; his goods were exactly doubled. The dramatic compensations of the O.T. are far exceeded by the moral and spiritual compensations of the Gospel: and it is evident from this passage that material rewards are included also. What is lost in the family is replaced many times over in Christ and in the Church. This would apply in a special way to converts from heathen families, who found loving fathers and brethren to replace the cruel relations who cast them out. Lk. and Mt. omit (but for no imaginable dogmatic reasons) the important qualification μετὰ διωγμῶν. “He only is truly rich,” said the Rabbi Meir, “who enjoys his riches.” The Christian sacrifices what is not enjoyed for what brings real happiness.

Mk. has ἐκατονταπλασίονα. D supported by many Latin authorities (a b c d e ff2 i l q r, Cypr. Ambr. Aug. Bede) here has ἑπταπλασίονα. Cyprian quotes the passage thrice, and each time has septies tantum in isto tempore. Wh. conjectures “some extraneous source, written or oral.” Vulg. and f have multo plura in hoc tempore.

Between λάβῃ (B D M, Arm.), which may come from Mk., and ἀπολάβῃ (א A P R etc.) it is not easy to decide. With ἀπολάβῃ comp. 23:41; Rom 1:27; Col 3:24; 2Jn 1:8. It is often used with τ. μισθόν (Xen. Anab. vii. 7, 14; Her. 8:137, 6). Vulg. has et non recipiat.

ἐν τῷ καιρῷ τούτῳ. Note the contrast with τῷ αἰῶνι: not merely in this world, but in this season. So also in Mk. Comp. ἐν τῷ νῦν καιρῷ (Rom 3:26, Rom 8:18), and τὸν καιρὸν τὸν ἐνεστηκότα (Heb 9:9), which means the same: see Wsctt.

ἐν τῶ αἰῶνι τῷ ἐρχομένῳ. “In the age which is in process of being realized.” See on 7:19, and comp. Eph 1:21, Eph 1:2:7; Heb 6:5. Bengal remarks that Scripture in general is more explicit about temporal punishments than temporal rewards, but about eternal rewards than eternal punishments.

Millermarians made use of this promise as an argument for their views. It would be in the millennium that the faithful would receive literally a hundredfold of what they had given up for the Kingdom’s sake: non intelligentes quod si in cæteris digna sit refiromissio, in uxoribus appareat turpitudo; ut qui unam pro Domino dimiserit, et centum recipiat in futuro (Jerome on Mat 19:29).

Lk. omits the saying about last being first and first last, having already recorded it in a different connexion (13:30).

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