Mateus 25
Matthew Henry · Citado em PreceptAustin
Mateus 25
Henry - As Christians we profess to attend upon Christ, to honour him, also to be waiting for his coming. Sincere Christians are like the wise virgins, and hypocrites are like the foolish virgins. Those are the truly wise or foolish reflect the state of their souls. Many people have a "lamp of profession" in their hands, but have not, in their hearts, sound knowledge and settled resolution which are needed to carry them through the services and trials of the present state. COMMENT: IN SHORT, THERE ARE MANY WHO CLAIM TO KNOW ABOUT THE BRIDEGROOM (WHEN ASKED THEY ANSWER "I AM A CHRISTIAN") BUT WILL NOT BE TAKEN TO HIS MARRIAGE FEAST (Rev 19:7-9+) BECAUSE THEY HAD "HEAD KNOWLEDGE" WITHOUT "HEART CHANGE" (cf Ezek 36:26-27+) AND THUS THEY HAD NO PERSONAL RELATIONSHIP WITH HIM. IN OTHER WORDS THEIR HEART REMAINED "UNCIRCUMCISED" BY THE SPIRIT (cf Col 2:11-13+). THEY HAD NEVER BEEN BORN AGAIN (Jn 3:3-8+) AS SHOWN BY THE FACT THAT THERE WAS NEVER A MOMENT IN THEIR LIVES WHEN THEY HAD A RADICAL TRANSFORMATION AND BECAME A NEW CREATION IN CHRIST (2Co 5:17+). THEY NEVER HAD A TIME WHEN THEIR BEHAVIOR CHANGED FROM UNGODLINESS TO GODLINESS. THUS, IN EFFECT, THEY DENY A TRUE RELATIONSHIP WITH CHRIST BY THEIR UNGODLY LIFESTYLE. THEIR "WORKS" DEMONSTRATE THE HYPOCRISY OF THEIR WORDS. (cf Mt 7:23+, Titus 1:16+, James 2:14-17+). One needs to be careful in spiritualizing every aspect of this parable. For example, John Phillips, who I respect as a commentator, in my opinion is spiritualizing the text when he writes "The lamps symbolize the Word of God (Psalm 119:105), the only source of spiritual light in this dark world of sin." D. A. Carson: In a real sense, it is the bridegroom’s delay that distinguishes the wise from the foolish virgins. Any interpretation that ignores this central element in the story is bound to go astray (cf. G. Bornkamm, Geschichte, 49–50). The context similarly shows that the overriding theme is preparedness for the coming of the Son of Man. Even when this involves certain forms of behavior (Mt 24:45–51; 25:14–30), that behavior is called forth by the unexpectedness of the master’s return. From this perspective, Mt 25:1–13 fit well into this sequence of parables and agree with what we know Jesus taught. There is no good reason for doubting their authenticity or retreating to one of several reconstructed cores. The first parable (Mt 24:42–44+) warns of the unexpectedness of Messiah’s coming. The second (Mt 24:45–51+) shows that more than passive watchfulness is required: there must be behavior acceptable to the master, the discharge of allotted responsibilities. This third parable (Mt 25:1–13) stresses the need for preparedness in the face of an unexpectedly long delay. (See Matthew - Google Books - scroll up/down for more text) David Turner: This parable stresses, for the last time in the discourse, that the time of Jesus’s coming (Mt 24:3) is unknowable. This point has been stated (Mt 24:36) and then illustrated both historically from Noah’s time (Mt 24:37–42) and parabolically from a burglary (Mt 24:43) and from good and wicked slaves (Mt 24:45–51). The present parable illustrates the point from another familiar scene, a wedding. Five foolish virgins do not prepare for nightfall by bringing extra oil for their lamps, because they expect the bridegroom to arrive immediately. But five others wisely prepare for a delay. The foolish virgins miss the bridegroom and are banned from the wedding feast, but the wise virgins share in the joy of the wedding (cf. Mt 9:15). . .Comparing Mt 25:5 to Mt 24:48 links the lesson of this parable to that of the evil slave. In both cases there is delay in the return of Jesus. But the two reactions to this delay are opposites, and these opposite reactions teach a crucial lesson. The evil slave is irresponsible because he overestimates the delay of the master’s return. He is unpleasantly surprised by the master’s seemingly early arrival. On the other hand, the foolish virgins are careless and underestimate the delay in the groom’s arrival. The evil slave’s lackadaisical approach to the master’s return is similar to the generation of Noah and the homeowner, neither of whom expected an imminent event (Mt 24:36–44). But the foolish virgins took readiness to the extreme and did not plan for any delay. From these opposite errors, the church learns that it cannot know the time of Jesus’s coming. It can assume neither an immediate nor an eventual return. Christians must constantly expect Jesus while they persevere in obedience and mission (cf. Mt 10:22; Mt 13:20–21; Mt 24:13). The duties of constant readiness and future preparedness must be held in dynamic tension if the church is to be faithful to the teaching of its master (cf. Luke 12:35–40; Meier 1980b: 294–95). Those who do not exhibit constant alertness jeopardize not only their present opportunities for effective service to Jesus but also their eternal destiny. (Quoted by Paul Apple - Parable of the Ten Bridesmaids) You must be prepared for Jesus. If you are, then you are wise and get to go with Jesus. If you are not prepared, then you are foolish and excluded from the party Mark Moore gives a WARNING: This parable has a number of details which are merely for rhetorical interest and should not be allegorized. (1) Five were wise and five were foolish. This does not mean that about 50% of the church will not go with Jesus when he returns. (2) The fact that they all fell asleep does not suggest that they were unfaithful or “backslidden.” These maidens were expected to be prepared to escort the groom into the wedding gala, but they were not expected to stay awake as they waited. After all, they were not Roman soldiers, they were bridesmaids. (3) The bridesmaids were virgins. This is not intended to symbolize the purity of the church. The term “virgin” is virtually equivalent to “young woman.” (4) Five of them took a flask of oil. This does not likely represent the Holy Spirit. Some have used such an allegory to explain the apparent selfishness of the five wise women. If oil represents the Holy Spirit then of course they did not share their “Spirit” because that is not possible whereas oil they may have been able to share. But that is an overinterpretation of the parable. The point of the parable is simply this: You must be prepared for Jesus. If you are, then you are wise and get to go with Jesus. If you are not prepared, then you are foolish and excluded from the party. (Borrow Chronological Life of Christ) Kingdom of Heaven - 32x/31v - Matt. 3:2; Matt. 4:17; Matt. 5:3; Matt. 5:10; Matt. 5:19; Matt. 5:20; Matt. 7:21; Matt. 8:11; Matt. 10:7; Matt. 11:11; Matt. 11:12; Matt. 13:11; Matt. 13:24; Matt. 13:31; Matt. 13:33; Matt. 13:44; Matt. 13:45; Matt. 13:47; Matt. 13:52; Matt. 16:19; Matt. 18:1; Matt. 18:3; Matt. 18:4; Matt. 18:23; Matt. 19:14; Matt. 19:23; Matt. 20:1; Matt. 22:2; Matt. 23:13; Matt. 25:1; Matt. 25:14 Virgins (3933) parthenos generally is used of a female who is beyond puberty but not married and still a virgin. In 2 Cor 11:2 parthenos is used figuratively of the church, the bride pledged to Christ.. Some contexts do not focus on the meaning virginity. The clear sense of parthenos in Mt 1:23 quoted from Isa 7:14+ (Lxx uses parthenos for Heb - 'almah - see below) is of a woman who has not been intimate with a man (cp Lk 1:27). Paul uses parthenos in First Corinthians to refer to a woman of marriageable age. In Mt 25:1, 7, 11 parthenos refers to young women of marriageable age. J D Watson writes that "Even in all their excesses, the ancient Greeks highly valued virginity. It was, in fact, a characteristic of many of the goddesses of pagan religions (WHICH IS A BIT LUDICROUS AS THESE WERE MYTHOLOGICAL FANTASIES). The chief examples were the Greek goddesses Artemis (Diana among the Romans) and Athene (Roman, Minerva) (Ed: cp Athena Parthenos). Athene's temple in Athens was actually named the Parthenon (see etymology)." PARTHENOS - 14V - chaste(1), virgin(9), virgin's(1), virgins(4). - Matt. 1:23; Matt. 25:1; Matt. 25:7; Matt. 25:11; Lk. 1:27; Acts 21:9; 1 Co. 7:25; 1 Co. 7:28; 1 Co. 7:34; 1 Co. 7:36; 1 Co. 7:37; 1 Co. 7:38; 2 Co. 11:2; Rev. 14:4 Bridegroom (3566) numphios is distinct from "the sons of the bride-chamber" and here is the actual spouse, the one newly married. In classical Greek numphios carries the meaning of “bridegroom,” “betrothed,” and “young husband.” In Homer’s Iliad it refers to “one lately married” (cf. Liddell-Scott). In addition to the singular form the plural numphiois is used to signify the “bridal pair” (e.g., Euripides [Fifth Century B.C.]). Also, numphios is used adjectivally with the meaning “bridal.” Numphios - 12x - Matt. 9:15; Matt. 25:1; Matt. 25:5; Matt. 25:6; Matt. 25:10; Mk. 2:19; Mk. 2:20; Lk. 5:34; Lk. 5:35; Jn. 2:9; Jn. 3:29; Rev. 18:23 Lamps (TORCHES) (2985) lampas from lampo = to shine) is not the usual very small household type lamp (luchnos/lychnos in Mt 5:15) but more like a torch as in Jn 18:3 when they came to arrest our Lord "with lanterns and torches (lampas) and weapons." Friberg adds "(1) as a resinous burning brand of pine-covered or pitch-covered dry twigs torch (Jn 18.3); (2) as an oil-fed light lamp (Mt 25.1)" LAMPAS - 9V - lamps(7), torch(1), torches(1). Matt. 25:1; Matt. 25:3; Matt. 25:4; Matt. 25:7; Matt. 25:8; Jn. 18:3; Acts 20:8; Rev. 4:5; Rev. 8:10 QUESTION - What is a bridegroom? | GotQuestions.org ANSWER - A bridegroom is a man just married or just about to be married. A bridegroom is the male version of a bride, a woman who is just married or just about to be married. The word bridegroom comes from the Old English brydguma, which was a combination of bryd (“bride”) and guma (“man”). The word bridegroom appears in the Bible in both Testaments and carries the same meaning: the husband of the bride. The word bridegroom is used often in the Bible as a metaphor for God, specifically for Jesus Christ. The church is likened to a bride with Christ as her bridegroom. When Jesus was with His disciples, He answered a question about fasting with an analogy involving a bridegroom: “How can the guests of the bridegroom fast while he is with them? They cannot, so long as they have him with them. But the time will come when the bridegroom will be taken from them, and on that day they will fast” (Mark 2:19–20). Jesus is the bridegroom, and His disciples are the wedding guests. John the Baptist presented himself as the “friend who attends the bridegroom,” which is the person we would today call the “best man” (John 3:29). John said, “The bride belongs to the bridegroom,” and by this he referred to Jesus and the church, His spiritual bride, who stands by His side and invites people in, saying, “‘Come!’ Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life” (Revelation 22:17). This church—the Bride of Christ—is not one specific local church or denomination but the entire body of believers throughout the ages. All who have trusted the Lord and received salvation by grace through faith are collectively His Bride. This analogy exists in several New Testament passages. Paul gives believers instructions about marriage, saying, “Husbands, love your wives, just as Christ loved the church and gave himself up for her” (Ephesians 5:25). Paul also refers to the church as a virgin waiting for her bridegroom (2 Corinthians 11:2) and uses the relationship between Christ and the church as an example of the importance of wives’ submission to their husbands (Ephesians 5:24). The New Jerusalem is also referred to “as a bride beautifully dressed for her husband” in Revelation 21:2, another passage that alludes to Christ as a bridegroom (verse 9). James Smith - FOOLISH VIRGINS Matthew 25:1–12 From the closing verses of the preceding chapter we learn that the purpose of this parable is to teach the servants of God the necessity of being always ready for their Master’s appearing, and that readiness consists not in idly staring into Heaven, but in actively doing those things that are pleasing unto Him. They are always ready who are always doing His will: “Blessed is that servant whom when his Lord cometh shall find so doing” (Matt. 24:46). The good wife may watch for her husband because she longs to see him, but if he, when he comes, finds the house untidy and the supper unprepared, would he be satisfied with her watching? These foolish virgins represent those who have the appearance of being ready, but who will be found unprepared. Notice their— I. Blameless Character. They were “virgins,” their characters were without reproach, blameless in the sight of men; they are typical of a large class of professing Christians whose outward life and conduct are unstained with iniquity. They are found in every sphere of Christian work; their motives are never for a moment questioned. They love the company of the virtuous and the wise, and even the truly wise love to have their help and fellowship; they are very courteous, congenial, and liberal-minded. II. Noble Intention. “They went forth to meet the Bridegroom” (v. 1). The others are going, so they go too. They would like to see the Bridegroom, and to share the marriage feast. They make some little sacrifice for the hope that is in them; they never question their fitness. The counterpart of these is still to be found among us; religious people whose moral lives are beautiful, who have been good all their days, who never question their condition before God, nor imagine that they must be “born again.” Their intentions are good, but they are blind to their own real need. III. Thoughtless Neglect. “They took no oil with them” (v. 3). All their hope was in their lamps of profession. This could only last for a very brief season. They would not go without their lamps—lamps could be seen, but the invisible oil was unheeded. Type of those satisfied with an outward resemblance to the real while strangers to the Holy Spirit of promise. Oil in the vessel is suggestive of the Spirit of God in the heart, which is the true witness that we are the children of God. This will stand when all outward evidences faint and fail. IV. Helpless Indifference. “They all slumbered and slept” (v. 5). The Bridegroom tarried, and they grew tired, and sank into a state of insensibility. The waiting time is a testing time for all. The time the Bridegroom tarried was a time of grace and opportunity for the foolish virgins; now was their time to go and buy the oil they needed, but they slept. Even a little lawful indulgence with self-satisfaction may prove ruinous. Our Lord has tarried now for more than 1900 years; what a long opportunity for lamp-trimming! When the wise sleep, it is no wonder that the foolish become unconscious of their danger. “What meanest thou, O sleeper?” V. Anxious Request. “Give us of your oil, for our lamps are gone out” (v. 8). The midnight cry is an awakening cry. There will be many alarming discoveries made when Jesus comes. The midnight cry of warning is followed with the cry of alarm, “Give us of your oil.” No oil, and the Bridegroom at hand. No fitness to go in, and the door of Mercy about to close. This oil cannot be borrowed; it must be bought of Him who alone can sell it (Luke 11:13). No mortal can give to another that which will fit him for the appearing of the Lord. “Buy of Me” (Rev. 3:18), saith He. “One thing thou lackest” (Mark 10:21). VI. Earnest Endeavour. “They went to buy” (v. 10). They are indeed in dead earnest as they run to the nearest village, wiping the sweat from their faces, but their earnestness does not save them, for “while they went to buy the Bridegroom came.” They were busy seeking when they should have been rejoicing. Men may use the right means at the wrong time. Those that were ready went in; those who were getting ready were shut out. Hoping to be ready is no fitness for His coming. “Behold, now is the accepted time” (2 Cor. 6:2). “Be ye also READY” (Matt. 24:44). VII. Fearful Disappointment. “Afterward came the other virgins, but the door was shut” (v. 11). The only answer that came to their urgent appeal, “Lord, Lord, open to us,” was, “I know ye not.” Notice, a personal acquaintance with Jesus Christ by the power of the Holy Ghost is the prime necessity for future fellowship with Him. The foolish virgins hoped to get in, but they were shut out. Out among the scoffing and the unclean, who never expected to be in, their virgin names did not save them. Only those who had met the Bridegroom entered with Him. “Acquaint now thyself with Him, and be at peace” (Job 22:21). “If any man have not the Spirit of Christ, he is none of His” (Roman 8:9). Theocratic Kingdom—The phrases “Kingdom of Heaven,” “Kingdom of God,” “Kingdom of Christ,” etc., denote the same Kingdom It has already been shown (Props. 20–23, etc.) how the Jews understood and employed these phrases, and how the first preachers adopted them. Obs. 1. Now attention is called to the fact that they are used as synonymous in the New Testament What Matthew pronounces “the Kingdom of heaven,” is said by Mark, Luke, and John to be “the Kingdom of God,” as e.g. comp. Matthew 5:3, with Luke 6:20, and Matthew 13:11 with Mark 4:11. So also “the Kingdom of God” is designated Christ’s Kingdom, as e.g. comp. Matthew 16:28 with Luke 9:27, Mark 9:1, etc. So also “the Father’s Kingdom” and Christ’s are represented as identical. Comp. e.g. Matthew 13:41–43 with Ephesians 5:5, and Matthew 26:29 with II Peter 1:11, etc., and Prop. 83. In reference to the usage of those phrases, comp. Props. 22 and 23, and the note by Dr. Craven in Lange’s Com. Revelation, p. 93. Obs. 2. These phrases thus interchangeably employed to denote the one Kingdom (Prop. 35) were understood to mean the Davidic Kingdom restored, as e.g. Acts 1:6, Matthew 20:21, Acts 15:16, Luke 1:32, etc. (comp. Props. 19–23). This has been so frankly admitted by our opponents (as e.g. Dr. Campbell, Knapp, Neander, etc.) that more need not be added, leaving our argument to bring in the additional proof. On every side do we find this testimony, given, too, without any thought of its bearing on the subject. Thus e.g. Farrar (Life of Christ, vol. 1, p. 22) informs us that “waiting for the Consolation of Israel “is equivalent to Mark 15:43, “waiting for the Kingdom of God,” and that among the Jews a prayer for the coming of the Messiah was, “may I see the Consolation of Israel.” The Messiah and the Kingdom were united. We merely suggest that in addition to the meanings and derivation usually given to the phrase used by Matthew, “the Kingdom of heaven” (viz.: that the God of heaven gives it to the Christ, that through it the Father’s will is manifested, that heavenly principles, etc., are exhibited, etc.), may there not, in the employment of the plural form, “heavenlies,” be an allusion to the peculiar form of government (Theocratical) under chosen. heavenly rulers (comp. Prop. 154). Dr. Meyer (Com. on Matthew 3:2) says: “It is called the Messianic Kingdom, not because the words ‘of the heavens’ express God, but because this Kingdom is conceived as descending from heaven and entering the world, Galatians 4:26.” This idea may (comp. Revelation 19:11–16 and 21:2, etc.) indeed be included, but it does not exclude the old Jewish notion derived from Daniel, or the one just stated. It may include them all, making it the more expressive. Obs. 3. In addition to the abundant testimony already adduced, that they were regarded as denoting the same Kingdom, and that the restored Theocracy, as existing under David, we add a few more. Nast (Com. on Matthew 11:1–6), allowing the Church-Kingdom theory as correct, frankly says: “Though John the Baptist, Zecharias, and those other Israelites who waited for ‘the Consolation of Israel,’ expected the Messiah to establish a spiritual Kingdom, a reign of righteousness, they connected, nevertheless, with it, the idea of a visible, terrestrial Kingdom, that he would literally sit on David’s throne, and extend His reign from the river to the ends of the earth.” Doddrige (Com. Matthew 3:2), cordially adopting the Church-Kingdom idea as intended by the phrase, says: “It is plain that the Jews understood it of a temporal monarchy, which God would erect; the Beat of which, they supposed, would be Jerusalem, which would become, instead of Rome, the capital of the world. And the expected Sovereign of this Kingdom they learned from Daniel to call ‘the Son of Man’” (Were the Jews mistaken? Comp. Props. 19–23 and 31–35). Fairbairn (Herm. Manual, p. 41–43) tells us that the phrase, “points back to those prophecies of the Old Testament, in which promise was made of a King and Kingdom, that should unite heaven and earth in another way than could be done by a merely human administration,” etc., which we cordially receive as true, remarking, however, that the plain Theocratical meaning contained in the grammatical sense (which he carefully avoids), as held by the Jews, by the disciples and apostles, introduces just such a union of heaven and earth (as e.g. God in Jesus condescending to reign as earthly Ruler, etc.) as he advocates. Our entire argument thus far conclusively proves that all these phrases do not denote separate things (as e.g. intimated by Lange, Com. Matthew, p. 73), or are given (so Fleck, quoted by Lange) “in order to distinguish the Christian Kingdom of God more fully from the Jewish Theocracy,” but the restored Theocracy, as covenanted and predicted under the Messiah. They were applied to a definite, well-known Kingdom, viz.: the Theocratic-Davidic. But able writers, wedded to the spiritual Church-Kingdom theory, can see nothing in the phrase but another and differing Kingdom, viz.: the Church regarded as militant and triumphant. Thus, to illustrate how confidently they appeal to its simplicity in their teaching, we refer to Gregory (Four Gospels, p. 146), who, speaking of “the Kingdom of heaven,” and that Matthew by its use intended to correct false Jewish views (when Acts 1:6, he still held them), confidently asserts: “The phrase clearly expresses the idea that it is a Kingdom distinct from all these kingdoms of this world after which the Jew had fashioned his idea of the Messiah’s dominion. Its origin is in the heavens, where God dwells; its throne, the seat of the King, is there; its highest present and prospective glories are there. This simple phrase taught that the Kingdom of the Messiah was to be a spiritual and heavenly Kingdom, unlike the old Theocracy with its temple and throne in Jerusalem; unlike the magnificent empire patterned after Rome, which the worldly Jew was dreaming of; wholly unlike the temporal empire of the Papacy long after established.” Here is a tissue of assumptions: (1) It ignores the fact that it was a Jewish phrase, adopted without explanation by Matthew, and that it could not possibly convey the idea assumed, being definitely used to designate the restored Davidic Kingdom and its extent, etc., as given by Daniel; (2) it engrafts upon it a modern notion, which the Jews never entertained, being bound by the plain covenant and prophetical language which locates the Kingdom, not in heaven but on the earth; (3) he assumes that the phrase is so clearly full of his doctrine that it ought to have taught the Jew such a view, when the facts are just the reverse, viz.: that its usage fortified them and the disciples (including Matthew) in believing that it unmistakably taught the restoration of the downfallen Theocracy, which was—as we have shown—a Kingdom of God and of heaven; (4) its simplicity of teaching established and confirmed the almost universal Pre-Millenarianism of the early Church and its connected doctrine of the Kingdom—a position just directly opposite to that which Gregory finds in the “simple phrase,” and which Shedd (His. of Doc, p. 291) calls a peculiarity of the Jewish-Christian.” QUESTION - What is the meaning of the Parable of the Ten Virgins? WATCH VIDEO ANSWER - As we take a good look at the Parable of the Ten Virgins (Matthew 25:1–13), we must acknowledge up front that there has been much debate as to the meaning of these words of our Savior. At least one aspect of this parable can be known with absolute certainty. The bridegroom is Jesus Christ, and this parable describes His return. In the Old Testament (Isaiah 54:4–6; 62:4-5; Hosea 2:19), God pictures Himself as the “husband” of Israel, and in the New Testament (John 3:27–30; Matthew 9:15; Mark 2:19–20), Christ is pictured as the bridegroom of the Church. The Church is described in Scripture as the bride of Christ (Ephesians 5:25–32). The historical setting can also be known with a fair amount of certainty. In describing a first-century Jewish wedding, D.A. Carson in the Expositor’s Bible Commentary describes the setting this way: “Normally the bridegroom with some close friends left his home to go to the bride’s home, where there were various ceremonies, followed by a procession through the streets – after nightfall – to his home. The ten virgins may be bridesmaids who have been assisting the bride; and they expect to meet the groom as he comes from the bride’s house…Everyone in the procession was expected to carry his or her own torch. Those without a torch would be assumed to be party crashers or even brigands. The festivities, which might last several days, would formally get under way at the groom’s house.” The torch was either a lamp with a small oil tank and wick or a stick with a rag soaked in oil on the end of it which would require occasional re-soaking to maintain the flame. Of interpretive significance is which return of Christ is this? Is it His return for the rapture of the Church, or is it His return to set up the Millennial Kingdom at the end of the Tribulation? Dispensational scholars divide over this issue, and no attempt will be made to answer that question here. Regardless of which return it is, the lessons to be learned are relevant to both. The overall and easily seen thrust of the parable is that Christ will return at an unknown hour and that His people must be ready. Being ready means preparing for whatever contingency arises in our lives and keeping our eyes fixed on Jesus at all times while we eagerly await His coming. As seen in the fact that all the virgins were sleeping when the call came indicates that it doesn’t matter what we are doing when Christ returns. We may be working, eating, sleeping, or pursuing leisure activities. Whatever it is, we must be doing it in such a way that we don’t have to “make things right” (get more oil) when He comes. This would apply to either the coming of Christ for His Church or for the Tribulation saints as they await His second coming. Being ready for Christ’s return ultimately involves one major thing which manifests itself in several areas of our lives. If we would be ready for Christ’s return, we must be born again through saving faith in Jesus Christ…His death, burial and literal resurrection from the dead (John 3:16; 14:6; Romans 10:9 and 10; 1 Corinthians 15:1-4; Ephesians 2:1-10). Saving faith in Jesus Christ will manifest itself in every aspect of our lives. The fruit of the Spirit (Galatians 5:22) will begin to show. A desire for greater holiness and less sin will be apparent. And a consistent looking for His coming will mark our lives. One of the best passages articulating what saving grace and faith look like in a believer’s life is Titus 2:11-14, “For the grace of God that brings salvation has appeared to all men. It teaches us to say ‘No’ to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, while we wait for the blessed hope — the glorious appearing of our great God and Savior, Jesus Christ, who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good." The five virgins who have the extra oil represent the truly born again who are looking with eagerness to the coming of Christ. They have saving faith and have determined that, whatever occurs, be it lengthy time or adverse circumstances, when Jesus returns, they will be looking with eagerness. The five virgins without the oil represent false believers who enjoy the benefits of the Christian community without true love for Christ. They are more concerned about the party than about longing to see the bridegroom. Their hope is that their association with true believers (“give us some of your oil” of verse 8) will bring them into the kingdom at the end. This, of course, is never the case. One person’s faith in Jesus cannot save another. The “Lord, lord” and “I do not know you” of verses 11 and 12 fit very well with Jesus’ condemnation of the false believers of Matthew 7:21-23, “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness.’” May we not be found “going away to make the purchase” (v. 10) when Christ returns. Take the time now to fill your lamp with oil and take extra along. Keep waiting and watching with joy and anticipation. QUESTION - Are there parallels between Jewish wedding traditions and our relationship to Christ? GOTQUESTIONS.ORG ANSWER - Jewish wedding traditions at the time of Christ are a fascinating study topic, and certain parallels can be seen between those customs and Christian theology. In the Bible, the Church is sometimes metaphorically understood to be Jesus’ Bride (Revelation 21:2, 9–10; 19:7; 22:17). The Mishnah Kiddushin (the section of the Talmud dealing with “dedication” or betrothal) specifies that a bride is acquired by a groom in one of three ways; one involves the groom leaving his father’s home and traveling to the bride’s home to “purchase” her for a price. The groom gives a token or a dowry, and its value must be known to the bride. In all cases, the wife can only be acquired with her consent. The marriage contract, or ketubah, is then established, and from that moment on the bride is sanctified, or set apart, exclusively for her bridegroom. It is customary for the groom and bride to drink from a cup of wine over which a betrothal benediction has been said. This prenuptial process can be seen as symbolic of Christ’s work on our behalf. This prenuptial process can be seen as symbolic of Christ’s work on our behalf. Jesus left the home of His Father (heaven) and traveled to the home of His prospective Bride (earth) to purchase her for a price; that is, His own blood (1 Corinthians 7:23, 1 Peter 1:18-19). His Bride has joyously consented to the match. He has given her a priceless token, the indwelling of the Holy Spirit (1 Corinthians 2:6–16). With the establishing of the ketubah (the New Covenant), Jesus’ Bride was sanctified for Him (1 Corinthians 6:11). The communion wine is symbolic of the covenant by which Christ obtained His Bride. The Shulkhan Arukh, an exhaustive presentation of the details of Jewish law, elaborates regarding the two stages of marriage: the betrothal (kiddushin, meaning “sanctified”) and the consummation of the marriage (nisuin, translated “elevation”). Kiddushin is not engagement as we understand it. It is a binding agreement in which the woman is legally considered the wife of the man. It was routine in Jesus’ day for kiddushin and nisuin to be separated by as much as a year. During that time the bridegroom would construct the marital home. This, too, can be viewed as a metaphor for spiritual truth. After sealing the covenant with the Church, Jesus ascended to His Father’s home to prepare a dwelling place. Just prior to His death, Jesus told His disciples, “My Father’s house has many rooms; if that were not so, would I have told you that I am going there to prepare a place for you? And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am” (John 14:2–3). According to Jewish marriage law, when the time came for nisuin, the groom would return for his bride, accompanied by male escorts. The exact time of his arrival was not usually known in advance (see Matthew 25:1–15). The groom’s arrival was announced with a shout. The Church’s Bridegroom has been separated from His Bride now for nearly 2,000 years, and one day He will come for her and snatch her from the earth to meet Him in the air (1 Thessalonians 4:17). We don’t know when exactly this will happen; we must be ready and remain faithful (Mark 13:33). Jesus will be accompanied by an angelic escort, preceded by a shout, when He returns for the Church (1 Thessalonians 4:16+). After being whisked from her home, the Jewish bride remained hidden at the groom’s father’s house for seven days. Similarly, the Church will remain “hidden” for a period of seven years, during the prophesied tribulation period. After the seven days, the Jewish bride left the bridal chamber unveiled; likewise, after seven years the Church will return to earth with Christ, in full view of all (Colossians 3:4+). Viewed as an analogy, Jewish wedding customs have great significance for both believers and unbelievers. If you are a believer, you must remember your devotion to your Bridegroom so as not to commit spiritual adultery against Him (see James 4:4+). The apostle Paul says to the Church, “I am jealous for you with a godly jealousy. I promised you to one husband, to Christ, so that I might present you as a pure virgin to him.” He then warns us not to allow our minds to be “led astray from your sincere and pure devotion to Christ” (2 Corinthians 11:2–3+). If you are an unbeliever, now is the time to reevaluate your belief system in light of Jesus’ words and the prophecies of Revelation. Don’t be left behind in the rapture. Jesus offers eternal life to all who repent and believe. Related Resources: How many parables are in the Bible? Matthew 25:2 “Five of them were foolish, and five were prudent. KJV Matthew 25:2 And five of them were wise, and five were foolish. NKJ Matthew 25:2 "Now five of them were wise, and five were foolish. NET Matthew 25:2 Five of the virgins were foolish, and five were wise. BGT Matthew 25:2 πέντε δὲ ἐξ αὐτῶν ἦσαν μωραὶ καὶ πέντε φρόνιμοι. CSB Matthew 25:2 Five of them were foolish and five were sensible. ESV Matthew 25:2 Five of them were foolish, and five were wise. NIV Matthew 25:2 Five of them were foolish and five were wise. NLT Matthew 25:2 Five of them were foolish, and five were wise. YLT Matthew 25:2 and five of them were prudent, and five foolish; MIT Matthew 25:2 Five of them were shortsighted, and five were thoughtful. NJB Matthew 25:2 Five of them were foolish and five were sensible: NRS Matthew 25:2 Five of them were foolish, and five were wise. RSV Matthew 25:2 Five of them were foolish, and five were wise. NAB Matthew 25:2 Five of them were foolish and five were wise. GWN Matthew 25:2 Five of them were foolish, and five were wise. BBE Matthew 25:2 And five of them were foolish, and five were wise. Mt 7:24-27 Mt 13:19-23,38-43,47,48 22:10,11 Jer 24:2 1Co 10:1-5 1Jn 2:19 Jude 1:5 Related Passages: Matthew 7:24-27+ (DESCRIPTION OF WISE MAN AND FOOLISH MAN) “Therefore everyone who hears these words of Mine and acts on them (cf "doers...not merely hearers" James 1:22+), may be compared to a wise (phronimos) man who built his house on the rock. 25 “And the rain fell, and the floods came, and the winds blew and slammed against that house; and yet it did not fall, for it had been founded on the rock. 26 “Everyone who hears these words of Mine and does not act on them, will be like a foolish (moros) man who built his house on the sand. 27 “The rain fell, and the floods came, and the winds blew and slammed against that house; and it fell–and great was its fall.” TWO DIAMETRICALLY DISTINCT GROUPS Five of them were foolish (moros), and five were prudent (phronimos) - Foolish is the direct opposite of prudent. Foolish is moros which gives us the English word “moron” describing a person as dull, inattentive, unthinking. Jesus does not say yet why they were foolish but will in the next verse. Parunak makes an excellent point that "Outwardly, all the virgins look the same. They all have torches; they all come to the bridal house; they all claim to look forward to the coming of the bridegroom. But in fact, five of them have only the form of godliness, and not the true power (2Ti 3:5+). They are like the religious leaders whom the Lord has so vigorously condemned (Mt 15; Mt 23), appearing to be the Lord’s people, but actually defective. They think that the preparation of others in the company will suffice for them. And in the end they are cast out.
Mateus 25
Henry - Those who know not the day of their visitation, shall have the things that belong to their peace hid from their eyes. His doom is, to be cast into outer darkness. It is a usual way of expressing the miseries of the damned in hell. Here, as in what was said to the faithful servants, our Saviour goes out of the parable into the thing intended by it, and this serves as a key to the whole. Let us not envy sinners, or covet any of their perishing possessions. Cast out (throw, drive) (1544)(ekbállō from ek = out + bállō = to cast, throw, drive) means to cast, throw out often with the idea of force (Mt. 8:12; 15:17; 25:30; Acts 16:37, 27:38; Lxx - Lev. 14:40). To throw out of an area or object, throw out, jettison (Mt 21:39 Acts 27:18). Frequently used of casting out demons (Mt 7:22, Mt 8:16, 31,9:34, 10:1, etc). In the present context ekballo describes the casting of unbelievers into the outer darkness! O horrible day! Let our hearts be broken by the things that break the heart of God, for He does not wish "for ANY to perish (apollumi - NOT ANNIHILATION BUT ETERNAL LOSS OF PURPOSE FOR WHICH ONE WAS CREATED!) but for all to come to repentance." (2 Pe 3:9+), for God our Savior (1 T 2:3) "desires all men to be saved and to come to the knowledge of the truth." (1 Ti 2:4) Worthless (888) achreios (from a = negates + chreios = useful) means literally of no use, useless, good for nothing, unserviceable, unfit for war (Herodotus - the unserviceable part of an army). In Homer giving a helpless look (looking foolish). Of persons describes those who are unprofitable, unworthy or not deserving praise. It means being of no use or profit, especially from an economic perspective. In Lk 17:10 used as a hyperbole of pious modesty where the servant calls himself achreios, because, although he has done all, yet he has done nothing except what he ought to have done. Accordingly he possesses no merit, and could only claim to be called `profitable,' should he do more than what he is bound to do. Gilbrant - Classical Greek and Septuagint Usage - In classical Greek achreios is an adjective with the basic meaning of “useless, unprofitable, worthless.” In the literature it is used to modify, among other nouns, “man,” “law,” and “wisdom.” In addition, it is often used to specifically refer to someone who is unfit for war or the unserviceable part of an army. When achreios is neuter it can also refer to someone who has a helpless or foolish look. In the Septuagint it occurs in 2 Samuel 6:22 (LXX 2 Kings 6:22) with the general meaning of “unworthy” or “lowly.” New Testament Usage - In the New Testament achreios is found in two places. It occurs in Matthew 25:30 where it refers to the servant who hid in the ground the one talent which was entrusted to him by his master. Its basic meaning of “unprofitable” is seen here. Elsewhere it is found in Luke 17:10, where Jesus said that the disciples should see themselves as “unprofitable servants.” Few will have a problem with this admission. But here in Luke, achreios also may incorporate the meaning of “unworthy,” as in the Septuagint. (Complete Biblical Library) Outer (1857) exoteros is an adjectival comparative of exo (outside). In Hellenistic Greek the comparative has largely replaced the superlative, often retaining the superlative meaning which means farthest out, extreme and pertaining to an area outside a particular boundary. Gilbrant - Although some lexicons treat exōteros as a unique word, it is actually the comparative form of the term exō (1838), “outside.” Bauer states that the idea of “outside” is seen with respect to something which is “inside” and that exōteros is used in a superlative sense in the New Testament to mean “farthest” or “extreme” (cf. a Septuagint occurrence at Exodus 26:4 which describes the “uttermost edge” of a curtain). In its New Testament occurrences the unbelieving Jew (Matthew 8:12), the person who made light of the king’s gracious invitation (Matthew 22:13), and the unfaithful servant (Matthew 25:30) were thrown outside (exōteros) into the darkness (NIV). They were excluded from the blessings of God’s kingdom. (Complete Biblical Library) EXOTEROS - 3x - Matt. 8:12; Matt. 22:13; Matt. 25:30 EXOTEROS IN THE SEPTUAGINT - Ex. 26:4; 1 Ki. 6:29; 1 Ki. 6:30; Job 18:17; Ezek. 10:5; Ezek. 40:19; Ezek. 40:20; Ezek. 40:31; Ezek. 40:37; Ezek. 41:15; Ezek. 41:17; Ezek. 42:1; Ezek. 42:3; Ezek. 42:6; Ezek. 42:7; Ezek. 42:8; Ezek. 42:9; Ezek. 42:14; Ezek. 44:1; Ezek. 44:19; Ezek. 46:20; Ezek. 46:21 Darkness (4655) skotos rom skia = shadow thrown by an object. Skia it can assume the meaning of skotos and indicate the sphere of darkness) is literally that sphere in which light is absent. The phrase "the outer darkness" refers to the place of punishment or exclusion from God Who is light! Friberg - darkness; (1) literally, as an enveloping sphere where light (phos) is absent darkness, gloom, obscurity (Mt 27.45); in relation to the world, as the primitive chaos before light was created (2Co 4.6); idiomatically - literally the outer darkness, i.e. the place of punishment, as the region of future exclusion from the kingdom of God (Mt 8.12); (2) figuratively, as an absence of moral and spiritual renewal ignorance, lack of understanding (Acts 26.18); metaphorically, as the domain under the authority of the devil and demons realm of evil, evil world (Lk 22.53; Eph 6.12) (Borrow Analytical Lexicon of the Greek New Testament ) NIDNTT explains that "In classic Gk. darkness applies primarily to the state characterized by the absence of light (phos) without any special metaphysical overtones. The thought is chiefly of the effect of darkness upon man. In the dark man gropes around uncertainly (Plato, Phaedo, 99b), since his ability to see is severely limited. Thus the man who can see may become blind in the darkness, and no longer know which way to turn. Hence darkness appears as the “sphere of objective peril and of subjective anxiety” (H. Conzelmann, TDNT VII 424). Since all anxiety ultimately derives from the fear of death, the ominous character of darkness culminates in the darkness of death which no man can escape (cf. Homer, Il., 4, 461). Darkness is therefore Hades, the world of the dead, which already reaches out into our world in the mythical figures of the Eumenides, the children of Skotos and Gaia (Soph., Oedipus Coloneus, 40). Freed from their proper, temporal sense, the words of this group can be used in a metaphorical sense to describe human ways of life and behaviour. Thus they can describe a man’s seclusion or obscurity. They can also indicate the secrecy, furtiveness or deceitfulness of his activity, the abstruseness of his speech, lack of enlightenment, insight and knowledge. “The word does not attain to high conceptual rank in philosophy. Mention of darkness serves to set off light; it has no philosophical content of its own” (TDNT VII 425 f.). (See online discussion in the New International Dictionary of NT Theology) Weeping (2805) klauthmos from klaio = to weep or bewail) is a noun which describes a strong inner emotion which is evoked in weeping, crying, lamentation (cries of grief, the act of bewailing as an expression of sorrow). Hell is a place of conscious sorrow for the unconscious would not weep. In most of these NT uses the tears are genuine, but their effect on the wrath of God is nil, as it is too late for those who shed them. The image is of utter hopelessness and is intended as a warning to those who read or hear these difficult to accept sayings! Klauthmos - 9x in 9v - Matt. 2:18; Matt. 8:12; Matt. 13:42; Matt. 13:50; Matt. 22:13; Matt. 24:51; Matt. 25:30; Lk. 13:28; Acts 20:37 Gnashing (1030) brugmos from brucho = grind, make sounds striking teeth together)(see gnashing teeth below) describes striking, grinding or biting of teeth together. The picture is of one making a grating sound by rubbing one's teeth together as an expression of anger, pain, suffering. In the context of the NT uses brugmos is a manifestation or picture of the extreme anguish and utter despair of those consigned to eternal torment in hell. Webster says gnash means to strike the teeth together as in anger or pain, both emotions probably in play in the fires of hell. The root verb brucho is used in Acts 7:54+ to describe the Jews who were "cut to the quick" by Stephen's sermon and began "gnashing their teeth at him", clearly a manifestation of intense anger (and guilt). TDNT says the root brucho was used "of the cry of pain of a stag mortally wounded by snake-bite." Brugmos - 7x in 7v in the NAS - Matt. 8:12; Matt. 13:42; Matt. 13:50; Matt. 22:13; Matt. 24:51; Matt. 25:30; Lk. 13:28 (see these passages above under the discussion of weeping) The only OT use is in the Septuagint translation of Pr 19:12.= "King's wrath is like the roaring (growling; Lxx = brugmos) of a lion." QUESTION - What is the outer darkness in Matthew 22:13? | GotQuestions.org ANSWER - In the Parable of the Wedding Feast, Jesus tells of a “wedding crasher” of sorts: a man in the wedding hall was discovered to have entered the feast without authorization. Jesus says that the king, the master of the feast, issued a dire command concerning the interloper: “Bind him hand and foot and cast him into the outer darkness” (ESV). Jesus uses the term “outer darkness” in the parable to describe a condition of great sorrow, loss and woe. It stands in vivid contrast to the brightly lit and joyous celebration attended by those who accepted the king’s invitation. Interpreting the wedding feast as heaven, the “outer darkness” must be the place of eternal punishment. Most Bible scholars agree that the phrase “outer darkness” refers to hell or, more properly, the lake of fire (Matthew 8:12; 13:42; 13:50; and Mt 25:30,41). The outer darkness of Jesus’ parable is called “blackest darkness” in Jude 1:13. Again, a place of judgment is the obvious meaning, since it is reserved for “godless men” (verse 4). Perhaps the place of judgment is pictured as “dark” because of the absence of God’s cheering presence. “When you hide your face, they are terrified” (Psalm 104:29). God is called “light” in 1 John 1:5, and if He withdraws His blessing, only darkness is left. Throughout the Scriptures light symbolizes God’s purity, holiness, and glory. Darkness is used as a symbol of moral depravity (Psalm 82:5; Proverbs 2:13; Romans 3:12). Darkness can also refer to trouble and affliction (Job 5:12; Proverbs 20:20; Isaiah 9:2) and to death and nothingness (1 Samuel 2:9; Ecclesiastes 11:8; Job 3:4-6). The outer darkness of judgment is accompanied by “weeping and gnashing of teeth.” The “weeping” describes an inner pain of the heart, mind, and soul. The word in the original denotes a bewailing or lamentation by beating the breast in an expression of immense sorrow. The “gnashing of teeth” describes an outward pain of the body. Taken together, the weeping and gnashing of teeth says hell is a place of indescribable spiritual agony and unending physical pain (see Luke 16:23-28). The outer darkness is a place of anguish, heartache, grief, and unspeakable suffering. Such will be the lot of all who reject Christ (John 3:18, 36). Christ is the Light of the World (John 8:12). When one rejects the Light, he will be cast into eternal darkness. Just like the man in the parable, the one who rejects Christ will lose his chance for joy, blessing and fellowship and will be left with nothing but darkness and eternal regret. Norman Geisler - When Critics Ask MATTHEW 8:12, 22:13, 25:30—Is hell a place of darkness, or is there light there? PROBLEM: Jesus described hell as a place of “outer darkness” (Matt. 8:12; cf. 22:13 and 25:30). By contrast, the Bible says hell is a place of “fire” (Rev. 20:14) and “unquenchable flames” (Mark 9:48). But, fire and flames give off light. How can hell be utterly dark when there is light there? SOLUTION: Both “fire” and “darkness” are powerful figures of speech which appropriately describe the unthinkable reality of hell. It is like fire because it is a place of destruction and torment. Yet, it is like outer darkness because people are lost there forever. While hell is a literal place, not every description of it should be taken literally. Some powerful figures of speech are used to portray this literal place. Its horrible reality, wherein body and soul will suffer forever, goes far beyond any mere figure of speech that may be used to describe it. But, it is a serious mistake to take a figure of speech literally. By doing so, one can conclude that God has feathers, since He is described as having wings (Ps. 91:4)! There are other figures of speech used to describe the eternal destiny of the lost that, if taken literally, contradict each other. For example, hell is depicted as an eternal garbage dump (Mark 9:43–48), which has a bottom. But, it is also portrayed as a bottomless pit (Rev. 20:3). Each is a vivid depiction of a place of everlasting punishment. Teeth Provided! - An old-fashioned, hell-and damnation preacher was scolding his congregation for their terrible misdeeds. “Remember what it says in the Bible,” he thundered. “Jesus told us that for those who do evil there shall be weeping and gnashing of teeth.” [Matthew 22:13] At this point the preacher saw a very old parishioner grinning up at him, unconcerned, toothless. He accepted the challenge and pointed at the grinning gums, “Don’t worry, James Lippincott. Teeth will be provided!” (Streiker, L. D. - Nelson's Big Book of Laughter)
Mateus 25
Henry says "This is a description of the last judgment." I think Matthew Henry is incorrect. Revelation 20:11-20+ is John's description of the last judgment of all unbelieving humanity, all of those who have not been not born again (Jn 3:3+) and therefore are not in Christ by grace through faith (Eph 2:8-9+). Presumably like many (if not most) of the commentaries written from 1700-1900 Matthew Henry did not believe in the millenium and did that see this coming of the King in glory as occurring at the end of the Great Tribulation (Rev 19:11-21+). It follows that he did not understand that this judgment, the Sheep and Goat judgment, as one which would determine who which of he survivors of the Great Tribulation, would enter into the Messianic Kingdom. 🙏 THOUGHT - As an aside, it is interesting that some of the study Bibles that do not hold to a strictly literal approach to the Bible (e.g., Reformation Study Bible) avoid discussion of what it means to inherit the kingdom prepared for you (Mt 25:34). A respected writer Robert Gundry says this Mt 25:31-46 describes the judgment of all humanity, which is not a correct interpretation. As a reader you must always be an Acts 17:11+ Berean (even being discerning in the commentary which you are reading!), lest you be influenced by the authoritative air of the so-called expert, sometimes pious pontifications! They may be experts, but that does not mean they are always correct and this warning is especially apropos when reading anything having to do with eschatology (prophecy of future events), as there is unfortunately much non-literal interpretation of the prophetic passages (See Read Literally). Little wonder that there is so much confusion and disagreement over Biblical prophecies. The dictum I live by and continually teach my students is the simple principle that if the plain sense makes good sense in context, then seek to make no other sense out of it (especially by allegorizing or spiritualizing), lest you end up with an interpretation that is essentially nonsense! Believer's Study Bible - (Mt 25:31-46) The sheep and goat judgment should not be confused with other judgments (cf. Rev. 20:11-15+), e.g., the judgment seat of Christ (bema, Gk.) for believers only, which occurs immediately following the departure of the church at the revelation of Christ (cf. 1 Cor. 3:13+) (ED: I THINK A BETTER REFERENCE IS 2Co 5:10+); or the Great White Throne judgment for unbelievers, which occurs at the conclusion of the millennial age (Rev. 20:11-15+). This judgment of sheep and goats is at the conclusion of the Great Tribulation to determine who may enter the millennial or kingdom age. The basis of the judgment is the relationship of men to Christ, as demonstrated by their treatment of Israel during the Great Tribulation (Mt 25:34-46). Those who are saved (the "sheep") enter the kingdom prepared for them (Mt 25:34), while the lost (the "goats") are turned away into eternal punishment (Mt 25:46). The kingdom consists only of the saved at the outset of that final age. Glory, glorious (1391) doxa from dokeo = to think) in simple terms means to give a proper opinion or estimate of something. Glory is something that is a source of honor, fame, or admiration. It describes renown, a thing that is beautiful, impressive, or worthy of praise. It follows that the glory of God expresses all that He is in His Being and in His nature, character, power and acts. He is glorified when He is allowed to be seen as He really is. To be where God is will be glory. To be what God intended will be glory. To do what God purposed will be glory. Glory (doxa) speaks of a manifestation of God's true nature, presence, or likeness. The basic idea in the word doxa is that of manifestation. The glory of God is the manifestation of His Being, His character and His acts. The glory of God is what He is essentially. Glory, therefore, is the true apprehension of God or things. The glory of God must mean His unchanging essence. Charles Ryrie says that the glory of God "is the manifestation of any or all of His attributes. In other words, it is the displaying of God to the world. Thus, things which glorify God are things which show the characteristics of His being to the world. I like the way Puritan writer Thomas Watson described God's glory - Glory is the sparkling of the Deity… We may see God's glory blazing in the sun and twinkling in the stars (Ps 19:1)… A sight of God's glory humbles. The stars vanish when the sun appears. Doxa has a long history and originally meant opinion or estimation. In the Septuagint doxa took on a meaning of brightness or splendor, a sense not found in classical Greek. Kittel adds that… While doxa can denote “reputation” or “power,” its main use in the NT is shaped by the OT; it thus becomes a biblical term rather than a Greek one. While individual nuances may embrace divine honor, splendor, power, or radiance, what is always expressed is the divine mode of being, although with varying stress on the element of visible manifestation (cf. Lk. 2:9; 9:31-32; Acts 22:11; Rev 15:8; 21:23). In the NT again, giving God glory means acknowledging (Acts 12:23) or extolling (Lk. 2:14) what is already a reality. (Kittel, G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New Testament. Eerdmans) (See doxa in the "Little Kittel") Son of Man - W. E. Vine - In the NT this is a designation of Christ, almost entirely confined to the Gospels. Elsewhere it is found in Acts 7:56, the only occasion where a disciple applied it to the Lord and in Rev. 1:13; Rev. 14:14 (see below). "Son of Man" is the title Christ used of Himself; John 12:34 is not an exception, for the quotation by the multitude was from His own statement. The title is found especially in the Synoptic Gospels. The occurrences in John's Gospel, John 1:51; John 3:13, 14; John 5:27; John 6:27, 53, 62; John 8:28 (John 9:35 in some texts); John 12:23, 34 (twice); John 13:31, are not parallel to those in the Synoptic Gospels. In the latter the use of the title falls into two groups, (a) those in which it refers to Christ's humanity, His earthly work, sufferings and death, e.g., Matt. 8:20; Matt. 11:19; Matt. 12:40; Matt. 26:2, 24: (b) those which refer to His glory in resurrection and to that of His future advent, e.g., Matt. 10:23; Matt. 13:41; Matt. 16:27, 28; Matt. 17:9; Matt. 24:27, 30 (twice),37,39,44. While it is a Messianic title it is evident that the Lord applied it to Himself in a distinctive way, for it indicates more than Messiahship, even universal headship on the part of One who is Man. It therefore stresses His manhood, manhood of a unique order in comparison with all other men, for He is declared to be of heaven, 1 Cor. 15:47, and even while here below, was "the Son of Man, which is in Heaven," John 3:13. As the "Son of Man" He must be appropriated spiritually as a condition of possessing eternal life, John 6:53. In His death, as in His life, the glory of His Manhood was displayed in the absolute obedience and submission to the will of the Father (John 12:23; John 13:31), and, in view of this, all judgment has been committed to Him, who will judge in full understanding experimentally of human conditions, sin apart, and will exercise the judgment as sharing the nature of those judged, John 5:22, 27. Not only is He man, but He is "Son of Man," not by human generation but, according to the Semitic usage of the expression, partaking of the characteristics (sin apart) of manhood belonging to the category of mankind. Twice in the Apocalypse, Rev. 1:13; Rev. 14:14, He is described as "One like unto a Son of man," RV (AV,"… the Son of Man"), cp. Dan. 7:13. He who was thus seen was indeed the "Son of Man," but the absence of the article in the original serves to stress what morally characterizes Him as such. Accordingly in these passages He is revealed, not as the Person known by the title, but as the One who is qualified to act as the Judge of all men. He is the same Person as in the days of His flesh, still continuing His humanity with His Deity. The phrase "like unto" serves to distinguish Him as there seen in His glory and majesty in contrast to the days of His humiliation. (Online Vine's Expository Dictionary) QUESTIONS - What does it mean that Jesus is the Son of Man? QUESTIONS.ORG SEE ANSWER - Son of Man is a title of humanity. Other titles for Christ, such as Son of God, are overt in their focus on His deity. Son of Man, in contrast, focuses on the humanity of Christ. God called the prophet Ezekiel “son of man” 93 times. In this way, God was simply calling Ezekiel a human being. Son of man is simply a periphrastic term for “human.” Jesus Christ was truly a human being. He came “in the flesh” (1 John 4:2). Son of Man is a title of humility. The Second Person of the Trinity, eternal in nature, left heaven’s glory and took on human flesh, becoming the Son of Man, born in a manger and “despised and rejected by mankind” (Isaiah 53:3). The Son of Man had “no place to lay his head” (Luke 9:58). The Son of Man ate and drank with sinners (Matthew 11:19). The Son of Man suffered at the hands of men (Matthew 17:12). This intentional lowering of His status from King of Heaven to Son of Man is the epitome of humility (see Philippians 2:6–8). Son of Man is a title of deity. Ezekiel may have been a son of man, but Jesus is the Son of Man. As such, Jesus is the supreme example of all that God intended mankind to be, the embodiment of truth and grace (John 1:14). In Him “all the fullness of the Deity lives in bodily form” (Colossians 2:9). For this reason, the Son of Man was able to forgive sins (Matthew 9:6). The Son of Man is Lord of the Sabbath (Mark 2:28). The Son of Man came to save lives (Luke 9:56; 19:10), rise from the dead (Mark 9:9), and execute judgment (John 5:27). At His trial before the high priest, Jesus said, “I say to all of you: From now on you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven” (Matthew 26:64). This statement immediately ended the trial, as the court accused the Lord of blasphemy and condemned Him to death (verses 65–66). Son of Man is a fulfillment of prophecy. Jesus’ claim before the high priest to be the Son of Man was a reference to the prophecy of Daniel 7:13–14, “I was watching in the night visions, And behold, One like the Son of Man, Coming with the clouds of heaven! He came to the Ancient of Days, And they brought Him near before Him. Then to Him was given dominion and glory and a kingdom, That all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, Which shall not pass away, And His kingdom the one Which shall not be destroyed” (NKJV). Daniel saw glory, worship, and an everlasting kingdom given to the Messiah—here called the “Son of Man”—and Jesus applied this prophecy to Himself. Jesus also spoke of His coming kingdom on other occasions (Matthew 13:41; 16:28). The author of Hebrews used a reference to the “son of man” in the Psalms to teach that Jesus, the true Son of Man, will be the ruler of all things (Hebrews 2:5–9; cf. Psalm 8:4–6). The Son of Man, in fulfillment of Old Testament prophecy, will be the King. Jesus was fully God (John 1:1), but He was also fully human (John 1:14). As the Son of God and the Son of Man, He is deserving of both titles. QUESTION - What is the meaning of the Parable of the Sheep and Goats? ANSWER - The Parable of the Sheep and Goats is part of the Olivet Discourse. It is found in Matthew 25:31-46. A parable is a short, simple story of comparison. Jesus used parables to teach spiritual truths by means of earthly situations. Jesus begins the parable by saying it concerns His return in glory to set up His kingdom (Matthew 25:31). Therefore, the setting of this event is at the beginning of the millennium, after the tribulation. All those on earth at that time will be brought before the Lord, and He will separate them “as a shepherd separates the sheep from the goats. He will put the sheep on his right and the goats on his left” (verses 32–33). The sheep are those who were saved during the tribulation; the goats are the unsaved who survived the tribulation. The sheep on Jesus’ right hand are blessed by God the Father and given an inheritance. The reason is stated: “For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me” (verses 35-36). The righteous will not understand: when did they see Jesus in such a pitiful condition and help Him? “The King will reply, ‘I tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me’” (verses 39-40). The goats on Jesus’ left hand are cursed with eternal hell-fire, “prepared for the devil and his angels” (verse 41). The reason is given: they had opportunity to minister to the Lord, but they did nothing (verses 42-43). The damned ask, “Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?” (verse 44). Jesus replies, “I tell you the truth, whatever you did not do for one of the least of these, you did not do for me” (verse 45). Jesus then ends the discourse with a contrast: “They will go away to eternal punishment, but the righteous to eternal life” (Mt 25:46). In the Parable of the Sheep and the Goats, we are looking at man redeemed and saved, and man condemned and lost. A casual reading seems to suggest that salvation is the result of good works. The “sheep” acted charitably, giving food, drink, and clothing to the needy. The “goats” showed no charity. This seems to result in salvation for the sheep and damnation for the goats. However, Scripture does not contradict itself, and the Bible clearly and repeatedly teaches that salvation is by faith through the grace of God and not by our good works (see John 1:12; Acts 15:11; Romans 3:22-24; Romans 4:4-8; Romans 7:24-25; Romans 8:12; Galatians 3:6-9; and Ephesians 2:8-10). In fact, Jesus Himself makes it clear in the parable that the salvation of the “sheep” is not based on their works—their inheritance was theirs “since the creation of the world” (Matthew 25:34), long before they could ever do any good works! The good works mentioned in the parable are not the cause of salvation but the effect of salvation. As Christians we become like Christ (see Romans 8:29; 2 Corinthians 3:18; and Colossians 2:6-7). Galatians 5:22 tells us that the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, gentleness, faithfulness, and self-control. Good works in a Christian’s life are the direct overflow of these traits, and are only acceptable to God because of the relationship that exists between servant and Master, the saved and their Savior, the sheep and their Shepherd (see Ephesians 2:10). The core message of the Parable of the Sheep and Goats is that God’s people will love others. Good works will result from our relationship to the Shepherd. Followers of Christ will treat others with kindness, serving them as if they were serving Christ Himself. The unregenerate live in the opposite manner. While “goats” can indeed perform acts of kindness and charity, their hearts are not right with God, and their actions are not for the right purpose – to honor and worship God. Related Resources: What does the Bible say about giving to the poor? Treated Like A King I was a stranger and you took Me in. — Matthew 25:35 Today's Scripture : Matthew 25:31-46 King Abdullah, the ruler of Jordan since 1999, has been known to disguise himself and go out into public places. His purpose is to talk with ordinary people and find out what they are thinking, and to check up on civil servants to see how they are treating his people. He has visited hospitals and government offices to learn what kind of service they are giving. The king got the idea while in New York. He couldn’t leave his hotel without being mobbed, so he slipped out in disguise. It worked, so he tried it at home. He reported that once this practice was begun, civil servants and hospital employees started to treat everyone like kings. When Jesus comes as King, He will judge the nations (Matthew 25:31-46). He said the basis for that judgment will be how people treated Him when He was hungry, thirsty, a stranger, naked, sick, or imprisoned. Those being judged will ask when they saw Him in these situations, and Jesus will say, “Inasmuch as you did it to one of the least of these My brethren, you did it to Me” (v.40). Reflect & Pray Every kindness done to others Is a kindness done to Thee; Christlike love for all my brothers May the world observe in me. —Brandt Our love for Christ is only as real as our love for our neighbor. Matthew 25:32 “All the nations will be gathered before Him; and He will separate them from one another, as the shepherd separates the sheep from the goats; All the nations will be gathered before Him: Ps 96:13 98:9 Ac 17:30,31 Ro 2:12,16 14:10-12 2Co 5:10 Rev 20:11-15 He will separate Mt 3:12 13:42,43,49 Ps 1:5 50:3-5 Eze 20:38 34:17-22 Mal 3:18 1Co 4:5 as the shepherd separates the sheep from the goats: Ps 78:52 Jn 10:14,27 THE SHEEP AND GOATS SEPARATION All the nations (ethnos) will be gathered (sunago) before (emprosthen) Him - This prophecy is yet to be fulfilled. Note that all the nations (all means no exceptions) implies a worldwide gathering on earth and does not picture a heavenly scene. Revelation 19:15+ in the context of His Second Coming says "from His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty." Notice that after He strikes the nations, He will rule the nations. Who are all the nations that will be gathered before Him? When we compare this text with Revelation 19:15+, it is clear that while King Jesus will strike down the nations, there are still nations over which He will rule. It is all those who survived His striking, those who are now gathered before Him from around the world. In short, every surviving man and woman alive on planet earth at this time after the destruction of the Antichrist and armies of the world (Rev 19:19-21+) will be gathered before the King, the Good Shepherd (Jn 10:11, 14+), Who knows His Own sheep! Note some refer to this as the Judgment of the Nations, but that is not accurate because the judgment is specifically of individuals, not of nations. And He will separate (aphorizo) them from one another, as (term of comparison/simile) the shepherd (poimen) separates (aphorizo) the sheep (probaton) from the goats (eriphos) - The individuals form the nations will include an intermingling of sheep and goats who will need to be separated by the Shepherd-King. Note that the Greek word for judgment is krisis which conveys the primary idea of to separate, distinguish or discriminate. Clearly will separate describes a judgment in the future. The Judge is Jesus seated on His throne. The judgment (separation) is between sheep and goats. The comparison with a shepherd describes the well-known practice of shepherds standing at the door of the sheepfold and allowing only their sheep into the fold. As an aside, the DICTIONARY OF BIBLICAL IMAGERY notes "Sheep are the most frequently mentioned animal in the Bible, with nearly four hundred references if we include references to flocks." 🙏 THOUGHT- The judgment in Mt 25:31-46 is often erroneously interpreted as the "final judgment" (e.g., Be aware that the Reformation Study Bible frequently interprets the literal text in a non-literal manner!) but a careful observation of the absolutely last and therefore final judgment in the Bible as found in Revelation 20:11-15 clearly shows that there is only one group being judged. There are no believers ("sheep") even implied in Revelation 20:11-15! The point is that, for the most accurate interpretation of the Bible, one needs to observe the text and not the commentaries. John writes that the only ones who are judged are those whose names were not in the Book of life. As I like to say, it is amazing how much light careful observation of the Biblical text can shed on the commentaries! Guthrie - It is a remarkable fact, that while the baser metals are diffused through the body of the rocks, gold and silver usually lie in veins; collected together in distinct metallic masses. They are in the rocks but not of them.… And as by some power in nature God has separated them from the base and common earths, even so by the power of His grace will He separate His chosen from a reprobate and rejected world. Sheep (4263) probaton from probaíno = to go before, walk ahead) is literally something that walks forward (a quadruped) and in context refers to a sheep. Probaton denotes the domestic sheep used for religious sacrifice, food, and clothing. In classical Greek it is used generally to refer to four-footed domesticated animals such as horses and oxen, to smaller animals like sheep and goats, and especially for sheep in Attic Greek. Epictetus used probaton figuratively of men who needed guidance (Discourses 1.23.7). One of the most famous uses of probaton in the Septuagint is in Isaiah 53:6-7+ "All of us like sheep have gone astray, Each of us has turned to his own way; But the LORD has caused the iniquity of us all To fall on Him. He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth. " PROBATON - 35V - Matt. 7:15; Matt. 9:36; Matt. 10:6; Matt. 10:16; Matt. 12:11; Matt. 12:12; Matt. 15:24; Matt. 18:12; Matt. 25:32; Matt. 25:33; Matt. 26:31; Mk. 6:34; Mk. 14:27; Lk. 15:4; Lk. 15:6; Jn. 2:14; Jn. 2:15; Jn. 10:1; Jn. 10:2; Jn. 10:3; Jn. 10:4; Jn. 10:7; Jn. 10:8; Jn. 10:11; Jn. 10:12; Jn. 10:13; Jn. 10:15; Jn. 10:16; Jn. 10:26; Jn. 10:27; Acts 8:32; Rom. 8:36; Heb. 13:20; 1 Pet. 2:25; Rev. 18:13 SHEEP IN DICTIONARY OF BIBLICAL IMAGERY - Sheep are the most frequently mentioned animal in the Bible, with nearly four hundred references if we include references to flocks. Additionally, the figure of the shepherd receives approximately one hundred references. This prominence grows out of two phenomena—the importance of sheep to the nomadic and agricultural life of the Hebrews, and the qualities of sheep and shepherds that made them particularly apt sources of metaphor for spiritual realities. Sheep were a central part of the Israelite economy from the earliest days (Gen 4:2). Abraham, Isaac, Moses, David and Amos were all shepherds (Gen 12:16; 26:14; Ex 3:1; 2 Sam 7:8; Amos 1:1). Shepherds were not always men; shepherdesses include Rebekah (Gen 29:9) and the daughters of Jethro (Ex 2:16). Raised for both food (milk and meat) and wool, sheep were a natural part of life in the arid eastern Mediterranean because they can survive with a minimum of water and grass and can be moved to new grazing and watering areas during dry times (see PASTURE). Sheep also figured prominently in the OT sacrificial system. Conditions of shepherding in ancient Palestine provide the foundation for figurative references. These conditions were very different from most modern practices. Sheep were not fenced in and left to fend for themselves. Instead they were totally dependent on shepherds for protection, grazing, watering, shelter and tending to injuries. In fact, sheep would not survive long without a shepherd. Sheep are not only dependent creatures; they are also singularly unintelligent, prone to wandering and unable to find their way to a sheepfold even when it is within sight. (CLICK HERE FOR THE FULL ARTICLE ON SHEEP). Goats (2056) (eriphos) means he-goat, kid, young goat; plural goats, including male and female. Used only in Mt 25:32 and Lk 15:29. Spiros Zodhiates - ériphos; gen. eríphou, masc. noun. A kid, young goat (Luke 15:29; Sept.: Gen. 27:9; 37:31; 38:17; Ex. 12:5). Used as the emblem of wicked men because of their inferior value (Matt. 25:32 [cf. Lev. 16:5-26]). The kid formed the ordinary dish at an eastern feast, since lambs were preserved for the sake of wool and were, as a rule, slain only in sacrifice. The fatted calf (móschos <G3448>, calf; siteutós <G4618>, grain fed) appears only in the Parable of the Prodigal Son (Luke 15:23, 27, 30) and indicates a unique feast made to celebrate an unusual joy. The fatted calf is contrasted with a kid, the customary meal or meat, which oriental hospitality provides even to this day. There is no other direct mention of the goat in the gospels, though wine bottles (askoí <G779>, skin bags used as bottles) referred to in Matt. 9:17; Mark 2:22; Luke 5:37f. were doubtless made of goat skin. These bottles were made by cutting off the head and legs and drawing the carcass out through the neck, and then tying the neck and legs and tanning the skin with the hairy side out. (Borrow The Complete Word Study Dictionary – New Testament page 654) ERIPHOS IN THE SEPTUAGINT - Gen. 27:9; Gen. 27:16; Gen. 37:31; Gen. 38:17; Gen. 38:20; Gen. 38:23; Exod. 12:5; Lev. 1:10; Jdg. 6:19; Jdg. 13:15; Jdg. 13:19; Jdg. 14:6; Jdg. 15:1; 1 Sam. 16:20; 2 Chr. 35:7; 2 Chr. 35:8; Cant. 1:8; Isa. 11:6; Jer. 51:40; Ezek. 43:22; Ezek. 43:25; Ezek. 45:23; Amos 6:4 Eriphion (2055) is the diminutive of eriphos and is used only in Mt 25:33, Lk 15:29 (no uses in Septuagint) GOAT IN DICTIONARY OF BIBLICAL IMAGERY - The primary mention of goats in Scripture relates to their part in the OT sacrificial system. Bulls, rams, goats, lambs, doves and pigeons were all used, some of them interchangeably, to burn in sacrifice to God for the purpose of atonement and worship. Goats, however, played a distinct symbolic role in the ceremonies required by God for the annual Day of Atonement (Lev 16:29–34). In those ceremonies, and in several other scriptural passages, goats primarily give us a picture of sin, its consequences and the need for atonement and forgiveness. (CLICK HERE FOR THE FULL ARTICLE ON GOAT). C H
Mateus 25
Henry wrote: “A gift in secret blinds their eyes. They know not because they will not understand. None so blind as those that will not see. They have baffled their own consciences, and so they walk on in darkness.” Jesus confirmed God’s interest in the weak and helpless. He explained that whatever is done for the “least of these” is done for Him (see Matt. 25:34-40). And He chided His disciples for keeping children away from Him (Luke 18:16). Matthew 25:41 “Then He will also say to those on His left, ‘Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels; KJV Matthew 25:41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: NKJ Matthew 25:41 "Then He will also say to those on the left hand,`Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels: NET Matthew 25:41 "Then he will say to those on his left, 'Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels! BGT Matthew 25:41 τότε ἐρεῖ καὶ τοῖς ἐξ εὐωνύμων· πορεύεσθε ἀπ᾽ ἐμοῦ [οἱ] κατηραμένοι εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ. CSB Matthew 25:41 Then He will also say to those on the left, 'Depart from Me, you who are cursed, into the eternal fire prepared for the Devil and his angels! ESV Matthew 25:41 "Then he will say to those on his left, 'Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. NIV Matthew 25:41 "Then he will say to those on his left, 'Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. NLT Matthew 25:41 "Then the King will turn to those on the left and say, 'Away with you, you cursed ones, into the eternal fire prepared for the devil and his demons. YLT Matthew 25:41 Then shall he say also to those on the left hand, Go ye from me, the cursed, to the fire, the age-during, that hath been prepared for the Devil and his messengers; MIT Matthew 25:41 Then he will say to those on his left, "Move away from me, you who are under the curse of inextinguishable fire prepared for the devil and his agents. NJB Matthew 25:41 Then he will say to those on his left hand, "Go away from me, with your curse upon you, to the eternal fire prepared for the devil and his angels. NRS Matthew 25:41 Then he will say to those at his left hand, 'You that are accursed, depart from me into the eternal fire prepared for the devil and his angels; RSV Matthew 25:41 Then he will say to those at his left hand, `Depart from me, you cursed, into the eternal fire prepared for the devil and his angels; NAB Matthew 25:41 Then he will say to those on his left, 'Depart from me, you accursed, into the eternal fire prepared for the devil and his angels. GWN Matthew 25:41 "Then the king will say to those on his left, 'Get away from me! God has cursed you! Go into everlasting fire that was prepared for the devil and his angels! BBE Matthew 25:41 Then will he say to those on the left, Go from me, you cursed ones, into the eternal fire which is ready for the Evil One and his angels: those on His left: Mt 25:33 Depart: Mt 7:23 Ps 6:8 119:115 139:19 Lu 13:27 accursed: De 27:15-26 28:16-68 Ps 119:21 Jer 17:5 Ga 3:10-13 Heb 6:8 eternal fire: Mt 25:46 3:12 13:40,42,50 Mk 9:43-48 2Th 1:9 Rev 14:10,11 20:10-15 prepared: Jn 8:44 Ro 9:22-23 2Pe 2:4 1Jn 3:10 Jude 1:6 Rev 12:7-9 Related Passages: Matthew 7:23+ “And then I will declare to them, ‘I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS.’ Galatians 3:10+ For as many as are of the works of the Law are under a curse (ED: THIS WOULD SPEAK OF JEWS AND GENTILES WHO THINK KEEPING OF THE LAW CAN RESULT IN SALVATION) ; for it is written, “CURSED IS EVERYONE WHO DOES NOT ABIDE BY ALL THINGS WRITTEN IN THE BOOK OF THE LAW, TO PERFORM THEM.” THE JUDGMENT OF THE KING ON THE GOATS Then (tote) is an expression of time, which marks progression in this narrative as the King shifts from right to left. He will also say to those on His left (euonumos) - These are the goats, unsaved people, some of who may even have professed to believe in Jesus (SEE BELOW where they call Him "Lord"), but whose absence of good works proved they had never been born again. Depart (aorist imperative) from Me - This has to be one of the most frightening words Jesus ever spoke, for when He says it there is no second chance. This command calls for departure from His glorious presence. This command to depart from the King's presence recalls Paul's warning in 2Th 1:9-10+ "These (IN MATTHEW 25 = THE GOATS) will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power, 10 when He comes to be glorified in His saints on that day, and to be marveled at among all who have believed–for our testimony to you was believed." Accursed ones (kataraomai), into the eternal (aionios) fire which has been prepared (hetoimazo) for the devil and his angels - Accursed (kataraomai) is in the perfect tense signifying past completed action, continuing result (cursed forever). They are cursed because they refuse to believe in the One Who became a curse in our place. Paul writes "Christ redeemed us from the curse of the Law, having become a curse for (huper = speaks of substitution = on our behalf, in our place) us–for it is written, “CURSED IS EVERYONE WHO HANGS ON A TREE”" (Gal 3:13+) And in the context of this section, these goats were unable to do righteous and good deeds for they lacked the supernatural power of the Spirit given to all who have been born again (Ro 8:9+). MacArthur on eternal fire - Jesus is speaking of eternal separation from God and from His goodness, righteousness, truth, joy peace, and every other good thing. He is speaking of eternal association with the devil and his angels in the place of torment God prepared for them. He is speaking of eternal isolation, where there will be no fellowship, no consolation, and no encouragement. He is speaking of eternal duration and of eternal affliction, from which there will be no relief or respite. (See Matthew Commentary) Note that prepared is in the perfect tense signifying past completed action, continuing result or effect. In other words it is still prepared. As I write this note in May, 2025 there is no one in this prepared place of judgment. It strikes me as significant that Jesus did not say this place was prepare from men but for the fallen angels. Gotquestions on What is a sin of omission? - The goats, those who are sent away by Christ, are those who saw others hungry and thirsty, but did not provide food and water. They are those who saw others in need of clothing, who were sick or in jail but did nothing to clothe or comfort them. These are all examples of sins of omission. There was no sin committed against these needy people—they were not intentionally starved or deprived of their clothing. But the sin of omission was committed when those who could have provided for them chose not to. Accursed (2672) kataraomai from katara = a curse from kata = down + ara = a prayer, a curse) literally is to curse down and so to call a curse down upon someone. The idea is to imprecate (= to invoke) evil on someone saying that a supernatural power will cause harm to someone or something. To pray or wish evil or ruin toward someone or some thing. To call down curses upon someone. To doom or give judgment against. To utter a prayer or invocation for harm or injury to come upon one. To utter a wish of evil against one; to imprecate evil upon; to call for mischief or injury to fall upon; to execrate. A solemn appeal to a supernatural power to inflict harm on someone or something. In the passive voice the idea is to be doomed or accursed (Mt 25:41 = the forever fate of all Christ rejecters!). The antithesis of eulogeo! KATARAOMAI - 5V - Matt. 25:41; Mk. 11:21; Lk. 6:28; Rom. 12:14; Jas. 3:9 Curse, Accursed - Baker's Evangelical Dictionary of Biblical Theology Eternal (166) aionios from aion) means existing at all times, perpetual, pertaining to an unlimited duration of time (Ro 1:20 - God's power, Mt 18:8 - God's place of judgment, Ro 16:26+ - God's attribute). Aionios (eternal) is the exact antithesis of proskairos (temporal). See additional discussion of aionios in study of eternal punishment, specifically the importance of an accurate understanding of aionios as a refutation of the false teaching of universalism (everyone will be saved). AIONIOS IN GOSPELS - Matt. 18:8; Matt. 19:16; Matt. 19:29; Matt. 25:41; Matt. 25:46; Mk. 3:29; Mk. 10:17; Mk. 10:30; Lk. 10:25; Lk. 16:9; Lk. 18:18; Lk. 18:30; Jn. 3:15; Jn. 3:16; Jn. 3:36; Jn. 4:14; Jn. 4:36; Jn. 5:24; Jn. 5:39; Jn. 6:27; Jn. 6:40; Jn. 6:47; Jn. 6:54; Jn. 6:68; Jn. 10:28; Jn. 12:25; Jn. 12:50; Jn. 17:2; Jn. 17:3 QUESTION - Who will go to hell? WATCH VIDEO ANSWER - Hell has become a controversial subject in recent years, even among Christians. However, the controversy is entirely man-made. The rejection of the reality of hell stems from a human inability to reconcile the love of God with eternal punishment or from an outright rejection of God’s Word. Even some professing Christians have come to unbiblical conclusions. Some have tried to redefine hell, create an intermediate state not found in Scripture, or deny hell altogether. In doing so, they are ignoring Jesus’ warning in Revelation 22:19, “If anyone takes words away from this scroll of prophecy, God will take away from that person any share in the tree of life and in the Holy City, which are described in this scroll.” Hell is mentioned 167 times in the Bible, sometimes called Gehenna, Hades, the pit, the Abyss, or everlasting punishment (Proverbs 7:27; Luke 8:31; 10:15; 2 Thessalonians 1:9). Jesus spoke of heaven and hell as real places (Matthew 13:41–42; 23:33; Mark 9:43–47; Luke 12:5). The story Jesus told about the rich man and Lazarus was an actual event that demonstrated the reality of the two eternal destinations (Luke 16:19–31). Heaven is the dwelling place of God (2 Chronicles 30:27) where Jesus has gone to “prepare a place” for those who love Him (John 14:2). Hell was created for “the devil and his angels” (Matthew 25:41). But because every human being is a sinner, every person past the age of accountability has already been condemned to hell (Romans 3:10; 5:12; John 3:18). We all deserve hell as the just punishment for our rebellion against God (Romans 6:23). Jesus was clear that “no one can see the kingdom of God unless they are born again” (John 3:3). He was also clear that hell is an eternal punishment for those who do not obey Him (Matthew 25:46). Second Thessalonians 1:8–9 says that in the end God “will punish those who do not know God and do not obey the gospel of our Lord Jesus. They will be punished with everlasting destruction and shut out from the presence of the Lord and from the glory of his might.” John the Baptist said about Jesus, “His winnowing fork is in his hand, and he will clear his threshing floor, gathering his wheat into the barn and burning up the chaff with unquenchable fire” (Matthew 3:12). John 3:18 explains in the simplest terms who will go to heaven and who will go to hell: “Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son.” So, those who go to hell are specifically those who do not believe in Jesus’ name. To “believe” goes beyond a mental recognition of the truth. To believe in Christ for salvation requires a transfer of allegiance. We stop worshiping ourselves, we forsake our sin, and we begin to worship God with our heart, soul, mind, and strength (Matthew 22:36–37; Mark 12:30). God desires that every person spend eternity with Him (Matthew 18:14; 2 Peter 3:9), but He honors our decision to accept or reject Him (John 4:14). Anyone who so desires can go to heaven (John 1:12). Jesus already paid the price for our salvation, but we must accept that gift and transfer ownership of our lives to Him (Luke 9:23). Heaven is perfect, and God cannot take anyone there who insists on holding on to his or her sin. We must allow Him to cleanse us of our sin and make us righteous in His sight (2 Corinthians 5:21). John 1:10–12 shows us the problem and the solution: “He was in the world, and though the world was made through him, the world did not recognize him. He came to that which was his own, but his own did not receive him. Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God.” We can choose to trust in Jesus’ payment for our sin, or we can choose to pay for our sins ourselves—but we must remember that the payment for our sin is eternity in hell. C. S. Lewis said it this way: “There are only two kinds of people in the end: those who say to God, ‘Thy will be done,’ and those to whom God says in the end, ‘Thy will be done.’” Related Resources: Eternal Punishment Who will go to heaven? How can I not go to hell? How is eternity in hell a fair punishment for sin? What does it mean that hell is eternal separation from God? Where is hell? What is the location of hell? Is hell literally a place of fire and brimstone? Is hell real? Is hell eternal? What does it mean that hell is referred to as a lake of fire? What was Jesus’ teaching on hell? Why does God send people to hell? What happens at the final judgment? What is the great white throne judgment? Who will occupy the Millennial Kingdom? A W Tozer - MAN’S WASTED POTENTIAL Mornings with Tozer: Daily Devotional Readings - Page 17 Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. Matthew 25:41 God has made it plain that hell is a real place—a final abode for people who do not want to love God and serve Him! The sadness and the tragedy of this fact are that these are human beings, all dear to God because He created them in His own image. Of nothing else in the Creation is it said that it was created in the likeness of God! Because fallen and perishing man is still nearer to God’s likeness than any other creature on earth, God offers him conversion, regeneration and forgiveness. It was surely because of this great potential in the human personality that the eternal Word could become flesh and dwell among us. We are assured in many ways in the Scriptures that God the Creator does not waste human personality, but it is surely one of the stark tragedies of life that human personality can waste itself! A man by his own sin may waste himself, which is to waste and lose that which on earth is most like God. The man who dies out of Christ is said to be lost, and hardly a word in our language expresses his condition with greater accuracy! In a children's story popular during the middle 1800s, a small boy disobeyed his mother by taking a piece of cake when she wasn't looking. The book referred to him as "mean," "contemptible," and "with-out one particle of honorable or generous feeling." It asked, "And can anyone love or esteem a child who has become so degraded?" A description of "the deceitful child" at the judgment of the great white throne followed, and we learn of his harsh sentence, "Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels" (Matt. 25:41). Unwise Christians get like that. They emphasize God's wrath so much that they lose sight of His mercy. On the other hand, some put so much stress on God's love that they lose sight of His holiness. Neither extreme is healthy. Wisdom keeps truth and love in proper balance. The story disturbs me because it gives a distorted view of God. It was right in warning against disobedience, but it said nothing about forgiveness. How unlike 1 Corinthians 6:1-11. There we see the solemn warning about unrighteousness and immorality followed by the words, "And such were some of you. But you were washed, but you were sanctified" (v. 11). We must take seriously God's holiness and wrath against sin. But we must not forget His love and grace. We will live right and guide others correctly only as we gain wisdom and learn to hold the truth in balance. —H.V.L. We must be careful not to teach the wrath of God apart from the grace of God. Literal Fire? Is the fire spoken of literal fire? It is an accepted law of language that a figure of speech is less intense than the reality. If “fire” is merely a figurative expression, it must stand for some great reality, and if the reality is more intense than the figure, what an awful thing the punishment symbolized by fire must be. Wm E. Evans, The Great Doctrines of the Bible Bertrand Russell -- “I do not myself feel that any person who is really profoundly human can believe in everlasting punishment.…I must say that I think all this doctrine, that hellfire is a punishment for sin, is a doctrine of cruelty.” (ED: I THINK HE BELIEVES IN THIS DOCTRINE TODAY, BUT TOO LITTLE, TOO LATE!) -- Why I Am Not a Christian. James Smith - Your case is sad — very sad! "Then the King will turn to those on the left and say: Away with you, you cursed ones, into the eternal fire prepared for the devil and his demons!"..."And they will go away into eternal punishment!" Matthew 25:41, 46 Lost sinner, your case is sad — very sad! You are an enemy to God, in open and avowed rebellion against Him! You are forcing your passage to blackness, darkness, and eternal woe, through a thousand obstacles which are thrown in your way! And, O how fearful will your end be! What, O what a dreadful end, must yours be! In Hell, you will be forever deprived of the glorious presence of God! You will never see light — but be in perpetual darkness! Your abode will be a prison, where there is . . . no comfort — but horror; no voice — but of blasphemers cursing God; no sounds — but the howling of the tortured; no society — but devils and damned people. And these being tormented themselves, will eternally torment you! You must experience . . . punishment, without pity; misery, without mercy; sorrow, without support; crying, without comfort; mischief, without measure; torment, without ease; where the worm never dies, and the fire is never quenched! The wrath of God will seize upon your soul and body, like fire! And in the flame, you will be . . . forever burning — but never consumed; ever dying — but never dead; ever roaring with pain — but know no end of these pains. Your torments will be always, beginning. Your reflections will be, "All this, I procured by my sin! This I chose — in preference to Heaven! I myself am to blame for my destruction — and God is just!" Great God, awaken, awaken the sinner! Open, O open his eyes! Snatch, O snatch him as a brand from the burning — and save him through Jesus' blood!! If this is not the case, lost sinner, you may look forward, and exclaim: Infinite years in torments shall I spend, And never, never, never end! Ah! I must live in torturing despair, As many years — as atoms in the air! When all these doleful years are spent in pain, And multiplied by myriads again, Til numbers drown thought; could I suppose That then my wretched years were at a close. This would afford some ease; but, ah, I shiver — To think upon the dreadful word, FOREVER! The burning gulf, where I blaspheming lie, Is time no more — but vast eternity! The Abode of Satan -- The abode of Satan and his angels (Matt. 25:41), described in the Bible with the imagery of eternal fire, outer darkness, being lost, perishing, and the like. It is impossible to envisage a state that can be described in so many different ways. Clearly it is horrible and is to be avoided at all costs (Mark 9:43).-- The Shaw Pocket Bible Handbook p. 351 John Butler - JUDGMENT FOR SINNERS Matthew 25:41 - Sermon Starters Our text speaks of a special judgment that will occur in the end times, but our text, in principle, also expresses the judgement that will come upon every unrepentant sinner. This is what we will look at in our study of this text. We note six aspects of this judgment. It is not a pretty picture for the unrepentant sinner. FIRST—THE PROSPECT OF SINNERS “Then shall he say unto them.” The last words the sinner will hear from God will be his sentence of condemnation. How much better had it been for the sinner if he had listened to the Word of God in his lifetime and heeded the Word. Then their would be no last words of condemnation. Many are not listening to the Word of God today, but when eternity comes they will have to listen to the Word of God which will be a sentence of condemnation. SECOND—THE THE PSEUDONYM OF SINNERS “Ye cursed.” This is the name that heaven gives to the sinner. The righteous are called “blessed” (Matthew 25:34), for they have a glorious future and will indeed be blessed. But reject Jesus Christ and you will be cursed in the worst way. THIRD—THE PARTING FOR THE SINNER “Depart from me.” The worst thing about eternal hell will be no God. Men do not want God around as our courts and the ACLU evidence. And the day will come when they will get their wish and be separated from God forever. The first death is separation of soul from the body, the second death is separation of the soul from God and to live in hell forever (Revelation 21:8). FOURTH—THE PAIN FOR SINNERS “Fire.” “Fire” says pain. The worst experience for the redeemed is this earthly life, but for the unsaved sinner the best experience he will ever know is this earthly life. Luke 16:19–31 describes some of the physical and mental torment the sinner will experience in this fire. Judgment for rejecting Christ is severe to say the least. Hell is no joke. FIFTH —THE PERMANENCE FOR SINNERS “Everlasting.” The sentence is forever. We hear about life sentences today and shudder. But the lost sinner will suffer forever. That is much worst then just an earthly life sentence. SIXTH—THE PLACE FOR SINNERS “Prepared for the devils and his angels.” Revelation 20:10 and 21:8 amplify the terrible conditions of the place prepared for Satan and his cohorts. That is the place the unrepentant sinner will be sentenced to dwell for eternity. “Fire and brimstone” future is not exciting. Not only will the heat be terrible but so will the smell (brimstone is sulphur). The eternal abode of the damned is a terrible place. No Hope to Lost Souls.—Matthew 25:46. Concerning the duration of future punishment, Dr. Adam