And; yea and (Revised Version); καὶ … δέ. Ye shall be brought. Transposed in the Revised Version with the following words, because the stress of Christ's saying lies, not on his followers being brought to trial, but on the high position of their judges. This marks both the extreme importance that their enemies will attach to them, and the lengths to which these will go. Before governors; i.e., probably, representatives of others in supreme power. Such were Felix and Festus, the praetors at Philippi (hardly the politarchs at Thessalonica, for this was a free city), and Gallio at Corinth. But perhaps ἡγεμών is here used in the narrower sense of procurator, in which case of the above names only the first two ought to be mentioned, for Gallio was a proconsul ( ἀνθύπατος). And kings. The supreme authorities themselves. So especially Nero (2 Timothy 4:16), and even Herod Agrippa II. (Acts 25:13, sqq.), for he was autocratic in his kingdom, save that he owed allegiance to the power that gave it to him. For my sake (Matthew 5:11, note). St. Peter ("for the Lord's sake … king … governors," 1 Peter 2:13, 1 Peter 2:14) possibly refers to this utterance, but by using the singular, "king," recalls more definitely the one political organization with which his readers would be brought into contact in Asia Minor, the Roman emperor and his representatives. For a testimony against (to, Revised Version) them and (to, Revised Version) the Gentiles. Them. Not the Jews (Bengel, Meyer, and perhaps also the Revised Version), but the governors and kings. For (a) the parallel passage, Mark 13:9, omits "the Gentiles;" (b) the parallel passage, ch. 24:14 (vide supra), runs, "This gospel of the kingdom shall be preached in the whole world [possibly, too, the word employed, οἰκουμένη, has special reference to the Roman empire] for a testimony unto all the Gentiles." Both passages show that the Lord is not here thinking of the Jews, but only of the Gentiles and rulers from among them. Against; to. A witness to these Gentile rulers of what the gospel really does for men, and of their consequent responsibility; cf. Matthew 8:4, note; also the parallel passage, Luke 21:13. Eusebius, referring to out' Lord's words, gives a striking illustration in his 'Mart. Pal.,' 6.
For these two verses, compare Luke 12:11, Luke 12:12, with which there is doubtless a common basis. As the two verses do not seem to have in Luke 12:1-59. a very close connexion with their context, it is probable that there also, as here, they are taken from a speech of later date. But when they deliver you up, take no thought; be not anxious (Revised Version); Matthew 6:25, note. So also Luke 12:2; but Luke 21:14 goes further, and forbids the disciples to "meditate beforehand how to answer." Bengel says here, Usa, non curandi, cura sit. How or what. The general direction or the actual matter. Ye shall speak—i.e. in defence, as defined in Luke 12:11; Luke 21:14—for it shall be given you in that same (omit "same," with the Revised Version) hour what ye shall speak. And if in similar extraordinary circumstances, the Christian may expect similar extraordinary help. The omission of this clause by some Western authorities is probably due to the fact that the next verse also begins with "for," and contains a promise that much resembles this. For it is not ye that speak, but the Spirit of your Father which speaketh in you (cf. Genesis 41:38). Observe: