And this is not said that you should sit supinely, and let alone what may seem impossibilities; but considering the greatness of righteousness, you should strive to enter in with entreaty to God.
Hom., lxiv: What was this “all,” O blessed Peter? The reeds, your net, and boat. But this he says, not to call to mind his own magnanimity, but in order to propose the case of the multitude of poor. A poor man might have said, If I have nought, I cannot become perfect. Peter therefore puts this question that you, poor man, may learn that you are in nothing behind. For he had already received the kingdom of heaven, and therefore secure of what was already there, he now asks for the whole world. And see how carefully he frames his question after Christ’s requirements: Christ required two things of a rich man, to give what he had to the poor, and to follow Him; wherefore he adds, “and have followed thee.”.
He therefore said not the Gentiles and the whole world, but, the “tribes of Israel,” because the Apostles and the Jews had been brought up under the same laws and customs. So that when the Jews should plead that they could not believe in Christ, because they were hindered by their Law, the disciples will be brought forward, who had the same Law. But some one may say, What great thing is this, when both the Ninevites and the Queen of the South will have the same? Hehad before and will again promise them the highest rewards; and even now He tacitly conveys something of the same. For of those others He had only said, that they shall sit, and shall condemn this generation; but He now says to the disciples, “When the Soul of Man shall sit, ye also shall sit. "It is clear then that they shall reign with Him, and shall share in that glory; for it is such honour and glory unspeakable that He intends by the “thrones.” How is this promise fulfilled? Shall Judas sit among them? By no means. For the law was thus ordained of the Lord by Jeremiah the Prophet, “I will speak it upon my people, and upon, the kingdom, that I may build, and plant it. But if it do evil in, my sight, then will I repent me of the good which I said I would do to them;” as much asto say, If they make themselves unworthy of the promise, I will no more perform that I promised. But Judas showed himself unworthy of thepreeminence; wherefore when He gave this promise to His disciples, He did not promise it absolutely, for He said not, Ye shall sit, but, “Ye which have followed me shall sit;” at once excluding Judas, and admitting such as should be in after time; for neither was the promise confined to them only, nor yet did it include Judas who had already shown himself undeserving.
Or, by that, “In the regeneration,” Christ designs the period of Christianity that should be after His ascension, in which men were regenerated by baptism; and that is the time in which Christ sat on the throne of His glory. And hereby you may see that He spake not of the time of the judgment to come, but of the calling of the Gentiles, in that He said not, “When the Son of Man shall come sitting upon the throne of his majesty;” but only, “In the regeneration when he shall sit,” which was from the time that the Gentiles began to believe on Christ; according to that, “God shall reign over the heathen; God sitteth upon his holy throne.” The whole body of Christians are indeed twelve thrones for the Apostles, but one throne for Christ. For allexcellencies are but one throne for Christ, for He alone is equally perfect in all virtues. But of the Apostles each one is more perfect in some one particular excellence, as Peter in faith; so Peter tests upon his faith, Johnon his innocence, and so of the rest. And that Christ spake of reward to be given to the Apostles in this world, is shown by what follows, “And every one that hath forsaken houses, or brethren, or sisters” For if these shall receive an hundred fold in this life, without doubt to the Apostles also was promised a reward in this present life.
Or; He holds out rewards in the future life to the Apostles, because they where already looking above, and desired nothing of things present; but to others He promises things present.
But when He says, “He that has forsaken wife,” it is not to be taken of actual severing of the marriage tie, but that we should hold the ties of the faith dearer than any other. And here is, I think, a covert allusion to times of persecution; for because there should be many who would draw away their sons to heathenism, when that should happen, they should be held neither as fathers, nor husbands.
