Matthew 19:28Meaning & Commentary from the Church Fathers

Yet if that nation turns from its evil ways, I will reconsider the harm I have intended toward them. Ultimately, I will speak to the nation, seeking to uplift and establish it. But if they act wickedly, refusing to heed My voice, I will also reconsider the good that I intended for them (Jeremiah 18:7, 10). By this same law, He affirms, I interact with the righteous. Although I promise renewal, if they fail to merit this promise, it will not be fulfilled. Thus, it happened with the first man created. The Lord declared, Your dread and fear will come upon all the beasts of the earth (Gen. 9:2), yet this did not come to pass, as humanity proved unworthy of such dominion. The same was true for Judah. However, lest some be overwhelmed by the prospect of punishment and fall into despair, and others, buoyed by the promise of blessings, become careless, He addresses both conditions similarly, saying: Whether I threaten you with judgment, do not lose hope, for you may repent and overturn My decree, as the Ninevites did; whether I promise good, do not grow complacent, for if you prove unworthy, My promise will not only lose value for you but may increase your punishment. I grant reward solely to the deserving. This is why He spoke to His disciples conditionally; He did not simply refer to ‘You,’ but added ‘those who follow Me,’ so that Judas might be excluded and others drawn to Him—His words applied not only to the disciples but also to Judas, who later fell short of His promise. Thus, to His disciples, the Lord assured them of future rewards, saying they would sit on thrones of two tenths because they had attained great perfection and sought no earthly gain; yet He promised present blessings to others: and anyone who leaves siblings or parents or spouse or children, or lands or houses for My sake will receive a hundredfold in this life and inherit eternal life. To prevent any from thinking that the preeminent honors of the future were reserved only for the disciples, He expanded His statement to encompass all, promising current blessings alongside assurances of future rewards. Initially, when the disciples were still immature, He spoke of present rewards. When He first summoned them from the sea, diverting them from their trade and commanding them to abandon their boat, He did not mention heaven or thrones, but earthly matters, saying, I will make you fishers of men (Matt. 4:19). But as He elevated them to a higher realm of perfection, He began to speak of heavenly treasures.

What does it mean to say they would judge the tribes of Israel? The apostles will not serve as judges in the usual sense; rather, as the Lord stated regarding the queen of the South that she would pass judgment on that generation, and similarly about the Ninevites, He is suggesting that the apostles will bear witness against them. He did not say, ‘Judging the world at large,’ but rather, ‘the tribes of Israel.’ The Jews shared the same laws, customs, and ways of life as the apostles. Therefore, when they argue that they could not believe in Christ due to the constraints of the law imposed upon them, the Lord will point to the apostles, who adhered to that very law yet still believed, thereby condemning them, as it was previously stated, ‘For this cause these shall be your judges’ (Matthew 12:27). You might wonder what is significant in His promises if the apostles attain a status similar to that of the Ninevites and the Queen of the South. However, He had assured them many other rewards preceding and succeeding these words. Their reward is not singular. In fact, there is something greater implied even beyond what is said regarding the Ninevites and the queen of the South. About them, the Lord merely stated that the men of Nineveh will rise up and judge this generation, and the Queen of the South will condemn (Matthew 12:41, 42). However, He does not speak so straightforwardly about the apostles. How does He express it? When the Son of Man sits upon His glorious throne, then you also shall occupy the thrones of two. This indicates that they will reign alongside Him and share in His glory. The apostle states, If we endure, we will also reign with Him (2 Tim. 2:12). Thrones do not merely signify seats (for He alone sits and judges), but represent divine glory and honor. Thus, the Lord granted this honor to the apostles, while promising eternal life and a hundredfold reward to all. If others receive recompense both here and beyond, so much more will the apostles receive. Thus, it came to pass. Having relinquished their nets, they held the potential to possess the belongings of every individual, their homes, lands, and even the lives of believers; many were even willing to die for them, as Paul attests, saying, ‘If I had the power, your very hairs would be given to me’ (Galatians 4:15). Furthermore, when the Lord speaks of anyone who leaves his wife, He does not imply that marriages be dissolved without justification; rather, as He spoke of the soul, ‘He who loses his soul for My sake will find it’ (Matthew 10:39), He did not intend to advocate for self-destruction or immediate separation of soul and body, but rather to emphasize valuing piety above all else; thus, He similarly expects us to prioritize devotion above ties with wife and siblings. I believe He also addresses persecution here. At that time, many would turn away from faith, fathers abandoning their children and wives their husbands. Therefore, when such demands are placed upon you, says the Lord, relinquish both wife and father, for as Paul similarly states, If an unbeliever departs, let him depart (1 Cor. 7:15).

In the twelfth chapter, He remarked that the Ninevites and the queen of the South would judge this generation; in a similar manner, He asserts that they will judge the twelve tribes of Israel. Thus, He specifically refers to the Israelites and not to the nations or the entire world, focusing on their fellow believers and kin. They will not serve as judges in the typical sense, but rather, the Judge will assess the Israelites based on the faith demonstrated by the apostles. Both groups were raised under the same laws and traditions, but one believed while the other did not. As for Judas, will he also share in the throne and pass judgment? No; the promise concerns the twelve disciples collectively, implying that Judas will not be regarded any lesser in this regard. There exists a divine law, articulated by Jeremiah, which states, 'If that nation I warned turns from its evil, I will relent of the disaster that I intended to bring upon it.' It further adds, 'And if they do evil in My sight and not obey My voice, I will repent of the good that I had intended to do for them' (Jer. 18: 8, 10). What message does this law convey? If I threaten you with calamity, but you turn away from your wrongdoing, you will nullify My judgment. Conversely, if I promise you goodness, but you are careless, you will nullify my promise and be held accountable, having rendered yourself unworthy. Divine repentance must be understood as a change of heart initiated by our actions. Additionally, it must be acknowledged that the twelve disciples also encompass those later added to their number, who were to partake in the same ministry and share in their faith.

Through Peter's proclamation, many came to faith and repented, ushering in a new creation chosen by God.

Observe how the commencement of judgement was established. A new realm is initiated here; they are granted authority to judge in this world. While it is true they will sit to judge at the Lord’s return, at the resurrection of the dead, these things also unfold in the present; for the Holy Spirit rests upon their minds.

We faced similar temptations from worldly spirits and received the same divine protection to aid us. Yet, in this, you held an advantage: we were flawed and in darkness, a rough-hewn lot, while you were priests, scribes, and leaders of the people. We, flawed and in darkness, were able to recognize Him; yet you, as priests and scribes, with the Scriptures before you as light and guidance, still failed to see Him? Even prior to witnessing His miracles, we understood His identity; yet you, despite the evidence of His powers, remained oblivious? How is it that nearly the entire nation failed to acknowledge Him whom the twelve apostles recognized? You did not have faith in Him. You did not see Him as the Son of God. What compelled you to condemn Him when you found no fault in Him? In us, goodwill has become a lamp illuminating our darkness; yet in you, wickedness has manifested as the shadow over your understanding.”

When referring to the ‘Son of man’, the Lord identifies Himself, following the custom of Holy Scripture, which often uses ‘Son of man’ in place of ‘man’. For instance: ‘O sons of men, how long will you be hard-hearted?’ (Ps. 4:3); also, “vanity, O sons of men, lies, O sons of men” (Ps. 61:10); and “He said unto me, ‘Son of man’” (Ezek. 2:3), among many other instances.

However, when you hear of ‘sitting’ and ‘thrones’, along with ‘judging’, do not envision mere physical seating or material thrones; in the resurrection, all will resemble angels, possessing spiritual bodies that correspond to the glorious body of Christ (Matt. 22:30). The suggestion regarding the Apostles judging the twelve tribes of Israel (1 Cor. 15:44) should not distract us, for the only begotten Son of God is the ultimate Judge of all (Phil. 3:21). ‘The Father judges no one but has entrusted all judgment to the Son’ (John 5:22). The thrones signify incomprehensible honor and glory, while the seats represent the strength, stability, and permanence of that glory. This ‘judging’ connotes exposure; those of the twelve tribes of Israel who claim they could not believe in Christ due to the law of Moses will find their arguments lacking when confronted with the Apostles, who, being from the Jews, have believed and received a measure of glory, leaving them ashamed and speechless. Similarly, ‘the Queen of the South will rise up at the judgment with this generation and condemn it’ (Matthew 12:42).

People regard it as immense honor when anyone is granted the opportunity to sit on a throne before an earthly monarch, who reigns in full royal regalia. The God-Man, to reveal the magnitude of the glory and ineffable honor of the apostles, stated that at the end of the age, when He sits on His throne of glory to judge all the earth, they too will sit on thrones to reprove and bear witness against the twelve tribes of Israel. After illustrating the grandeur of Apostolic glory, He then speaks about the rewards awaiting the other saints, saying:

This does not imply that the apostles will literally act as judges; just as the Lord spoke of the queen of the South judging that generation and of the Ninevites judging them, He uses a similar reference regarding the apostles. He did not say: ‘judge the Gentiles,’ but rather the tribes of Israel. The Jews shared the same laws and lived in the same manner as the apostles. Therefore, the Lord, pointing to the apostles who adhered to the same law, yet believed, will make them judges of all, as He previously stated: Therefore they shall be your judges (Matthew 12:27). You might wonder what significance lies in His promises if the apostles receive what the Ninevites and the queen of the South receive. While He simply stated that they would condemn this generation, He declares that the apostles shall reign with Him in glory. If we persevere, we will also reign with Him, affirms the apostle Paul (2 Tim. 2:12). These thrones do not refer to physical seats, as only He is the One who sits and judges, but they symbolize indescribable glory and honor. 'Will Judas also take a seat among those present when the Lord spoke these words? No, for what is said pertains to those who faithfully followed Christ until the end, whereas Judas did not remain steadfast. God frequently promises blessings to the worthy, yet when they become unworthy, those blessings are withdrawn.'

However, in this context, it cannot retain that specific meaning, as the subsequent phrases (‘when he shall sit down,’ etc.) suggest a far-off future. The term suggests a transformation, an improved existence, or a restoration to a previously superior state, and it is likely used here to reflect this broader concept.

When compared to other passages in the New Testament (Matt. 25:31, 2 Pet. 3:10-13, Rom. 8:19, 1 Thess. 4:13, 1 Thess. 5:3), it seems to indicate the future renewal of the world, restoring its original perfection predating Adam’s fall, occurring at the glorious second coming of the Lord for the judgment of the living and the dead.

‘On the throne of his glory’ denotes a majestic, radiant throne, serving as a vivid illustration of the Messiah's authority as both king and judge (cf. Matt. 24:30, Matt. 26:64, Acts 1:11, 17, etc.). The reference to ‘on twelve thrones’ pertains to the twelve apostles. These thrones symbolize not just mere seats but convey the profound glory and honor that they will experience, indicating their reign and shared glory with Him (cf. Theophilus), highlighting that the apostles will be more glorified and rewarded than others.

As for judging the twelve tribes: the Messiah, to whom God the Father has entrusted all judgment (John 5:22), will judge the living and the dead; however, the Lord indicates that the Apostles will also partake in this judgment, wherein all believers share in the Messiah’s glory and authority (Rom. 8:17, 2 Tim. 2:12) and participate in the judgment of the world (1 Cor. 6:2). They are presented as the nearest individuals to the Judge, His own disciples. The imagery evokes the image of a king of judges, accompanied by honorable advisors assisting Him in His judicial role, almost as if they were instruments of His decision-making.

‘The twelve tribes of Israel’ represents the chosen people of God, historically beloved by Him, and this term broadly refers to all people redeemed through Christ, encompassing all Christians who face judgment. While the Jewish people, comprised of twelve tribes, were the chosen ones, Christians are equally regarded as the chosen people (2 Pet. 2:9) and are metaphorically associated with the previous sacred appellation. The overarching meaning of this statement is clear: the apostles, Christ’s closest disciples, at the Lord’s second coming and during the final judgment, will be especially elevated, sharing in the glory of judgment and kingdom alongside the Judge.

St. Chrysostom interprets the apostles' judgment over the twelve tribes of Israel in a specific and intimate manner, akin to the Lord’s statements regarding the queen of the South and the Ninevites judging their generation. He reflects on how the Jews lived under the same laws and customs as the apostles did. Thus, when the Jews argue that they could not believe in Christ due to the law prohibiting acceptance of His commands, the Lord will point to the apostles, who followed the same law yet did believe, condemning the Jews as He previously declared, ‘Therefore they shall be your judges’ (Matthew 12:27).