Mateus 25
Bob Utley · You Can Understand the Bible
Mateus 25
CONTEXTUAL INSIGHTS Take note of the literary context. Jesus enters Jerusalem ‒ Matt. 21:1-11 Jesus cleanses the temple ‒ Matt. 21:12-16 Jesus enters the temple ‒ Matt. 21:23-23:39 Jesus leaves the temple and predicts its destruction ‒ Matt. 24-25; chapters 24-25 are obviously a literary unit For a full discussion on interpreting parables see SPECIAL TOPIC: INTERPRETING PARABLES Write in your own words the central truth of each parable (cf. Matt. 24: 45-51; 25:1-13; 25:14-30). Parables are meant to illustrate truth from common occurrences of daily life (cf. Matt. 13:10-17). Always look for the unexpected twist or surprise! Parables are meant to change behavior. Mathew 25:37-44 does not appear in Mark. There is a partial Synoptic parallel in Luke 17:26-37. Each Gospel writer had the right under inspiration to choose from Jesus' teachings and actions those things that would communicate the gospel to their target audience The time markers in Jesus' words to the Jewish leaders and people are crucial in understanding the immediacy of God's judgment on apostate Israel (and also Rome). "this generation" ‒ Matt. 11:16; 12:41-42; 23:36; 24:34; Mark 8:12,38; 9:19; 13:30; Luke 7:31; 11:29-32,49-51; 17:25; 21:32 "you shall see the Son of Man. . ." ‒ Matt. 26:64 "He is near, right at the door" ‒ Matk 13:29 "the last day(s)" ‒ John 6:39-40; 11:24; 12:48; Acts 2:17; 2 Tim. 3:1; Heb. 1:2; 1 Pet. 1:5,20; 2 Pet. 3:3; 1 John 2:18; Jude v. 18 "the coming of the Lord is at hand" ‒ James 5:8 "the end of all things is at hand" ‒ 1 Pet. 4:7; Rev. 1:3; 22:6 "the time is near" ‒ Rev. 1:3; 22:7,12 "I am coming quickly" ‒ Rev. 3:11; 22:7,12,20 often the PRONOUN "you" is used referring to those who heard Jesus speak about the coming judgment
Mateus 25:1-13
25:1 "the kingdom of heaven" God's current reign over the lives of redeemed people will one day be consummated in His reign over all the earth (cf. Matt. 6:10). SPECIAL TOPIC: THE KINGDOM OF GOD ▣ "ten" See SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE, A. 5. ▣ "went out to meet the bridegroom" The cultural background of this parable (which is unique to Matthew) concerns Jewish wedding customs of first century Palestine (see James Freeman, Manners and Customs of the Bible). After about a year of binding betrothal, the groom went to the bride's home on an assigned day to bring her to his home for a seven day feast. There is a Greek manuscript variant here that relates to this Hebrew custom. The best and most ancient Greek texts have "went out to meet the bridegroom." The Bezae Greek manuscript (D) and the Latin, Syriac, Coptic, and Armenian translations, as well as the Greek texts used by Origen, Athanasius, Chrysostom, Jerome, and Augustine add "and the bride." This then would refer to when she joined the wedding party. The UBS 4 gives the shorter text a "B" rating (almost certain). See Fee and Stuart, How to Read the Bible for All Its Worth, pp. 127-148. 25:5 "the bridegroom was delaying" This delay surprised the early church, yet the concept was implicit in Paul's and Jesus' teachings (cf. 2 Thessalonians 2). The parables usually have one main purpose. Be careful to turning the details into doctrine! See Fee and Stuart, How to Read the Bible for All Its Worth, pp. 149-162. SPECIAL TOPIC: A DELAYED SECOND COMING ▣ "they all got drowsy and began to sleep" There is no condemnation implied for this. It merely sets the stage for the parables' emphasis on preparedness. 25:9 Each person must prepare for himself in the kingdom! How people respond to Jesus and His message now will determine their future. 25:10 "the door was shut" Luke 13:25 related this parable to Israel and the Gentiles, but this context demands a relationship to the coming judgment on Jerusalem and the temple. This illustrates how the inspired evangelists used Jesus' teachings in different settings and for different purposes (cf. Gordon Fee and Douglas Stuart How to Read the Bible For All Its Worth, p. 113-134). SPECIAL TOPIC: "DOOR" in the NT 25:11 "Lord, lord" The repetition was an attempt to show intimacy (cf. Luke 6:46), but the relationship was lacking (cf. Matt. 7:21,22). The shocking part of these examples is that these were seemingly part of the followers of Jesus, but somehow were not (cf. Matthew 13, the parable of the soils and the parable of the tares). As Paul says in Rom. 9:6, "they are not all Israel who are from Israel," so too, not all the outward followers of Jesus are redeemed (cf. 2 Pet.2:20-22; 1 John 2:18-19 and even possibly some of the warnings of Hebrews [i.e., Heb. 2:1-4; 3:7-13; 4:1-13; 5:11-6:12; 10:26-39; 12:14-17]). SPECIAL TOPIC: Lord (adon and kurios) SPECIAL TOPIC: APOSTASY (aphistēmi) 25:12 "I do not know you" Lack of preparation has eternal consequences. This is parallel to Matt. 24:50-51; 25:29-30; and Matt. 25:41-44. One must balance the different aspects of salvation presented in the NT. it is a decision, a public profession (i.e., welcome a person) it is a discipleship, a public godly lifestyle (live like that person) it is an informed biblical understanding (i.e., accept truths about that person from Scripture) All three are necessary for maturity. The term "know" was used in its OT sense of intimate personal relationship (cf. Gen. 4:1; Jer. 1:5; see SPECIAL TOPIC: KNOW). Christianity combines the Hebrew sense (personal relationship) and the Greek sense (information). The gospel is a person, a lifestyle, and a message! 25:13 NASB, Peshitta "Be on the alert then, for you do not know the day nor the hour" "Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming" "Keep awake therefore, for you know neither the day nor the hour" "Watch out, then, because you do not know the day or the hour" "So stay awake, because you do not know either the day or the hour" This truth is the purpose of the parable. See full note at Matt. 24:40-41. The date of God's coming judgment is sure to God, but unknown to humans (cf. Matt. 24:36,42,44,50; Mark 13:32). Believers are to stay active and ready for Jesus' certain but sudden coming (cf. Matt. 24:36). There is a manuscript variant at this point. Apparently copyists added "in which the Son of Man is coming" from Matt. 24:44. This additional phrase is absent in the ancient Greek manuscripts P 35 , א, A, B, C*, D, L, W, X, and Y, as well as the Latin, Syriac, Coptic, and Armenian translations. It is obviously not original to Matthew. UBS 4 gives the shorter text an "A" rating (certain). SPECIAL TOPIC: TEXTUAL CRITICISM ▣ "the hour" See SPECIAL TOPIC: THE HOUR.
Mateus 25:14-18
25:15 "talents" See SPECIAL TOPIC: COINS USED IN PALESTINE IN JESUS' DAY 25:16 "Immediately the one who had received the five talents" This parable is paralleled in Luke 19:11-27. There is a Greek manuscript variant over how "immediately" relates to Matt. 25:15: does it describe the slave owner the slave? Although the Greek texts vary, the context and Matthew's usage of "immediately" mandate option two. ▣ "five talents" A talent was equivalent to 6,000 denarii. A denarius was the daily wage of soldiers and laborers. The RSV footnote says "more than fifteen years' wages of a laborer." ▣ "each according to his own ability" This states a biblical principle (cf. Matt. 13:8; 2 Cor. 8:3,11).
Mateus 25:19-23
25:19 This seems to denote a long period with an unexpected arrival. 25:21-23 "Well done, good and faithful slave" Good stewardship, not the amount, was the issue. SPECIAL TOPIC: DEGREES OF REWARDS AND PUNISHMENT ▣ "enter into the joy of your master" This repeated phrase is an idiom for entering the Kingdom. Service for Christ is service for the family of God (cf. 1 Cor. 12:7). "The joy" is health and growth of the fellowship (i.e., the Body of Christ).
Mateus 25:24-25
25:24-25 The servant's characterization does not accurately describe God. One must not push the detail of these parables allegorically. The NT has parables of both comparison and contrast. SPECIAL TOPIC: INTERPRETING PARABLES
Mateus 25:26-28
25:27 "interest" This term was an idiom taken from child bearing. OT guidelines for interest are found in Deut. 23:19-20. A Jew could collect usury or interest on loaned money only from Gentiles.
Mateus 25:29-30
25:29 "For to everyone who has more shall be given" See Matt. 13:12; Mark 4:25; Luke 8:18; 19:26. "More" (italicized) is not in the Greek text but is certainly implied. 25:30 "Throw out the worthless slave into the outer darkness; in that place there will be weeping and gnashing of teeth" Western readers are uncomfortable with Eastern overstatements and metaphorical language (cf. Matt. 8:12; 13:42,50; 22:13; 24:51). This parable shows the need not only for initial salvation but for ongoing responsibility. Profession is confirmed by lifestyle. No fruit-no root! Eternal life has observable characteristics! SPECIAL TOPIC: COVENANT (last paragraph)
Mateus 25:31-33
25:31 "the Son of Man" This was a term used in the OT to simply signify a human being, as in Ps. 8:4 and Ezek. 2:1. However, in Dan. 7:13 a human being, called "a son of man," comes riding on the clouds of heaven—the mode of transportation for deity—and is given the eternal kingdom. The title "Son of Man" was not used in rabbinical Judaism. Jesus used this term as a self-designation which included the concepts of humanity and deity and did not have the narrow Jewish nationalistic, militaristic connotation. As the Son of Man rode on the clouds of heaven in Dan. 7:13, He now comes with all the holy angels to judge mankind (cf. Matt. 25:31; 1 Thess. 4:13-18). SPECIAL TOPIC: SON OF MAN ▣ "in His Glory" See note on "glory" at Matt. 16:27. SPECIAL TOPIC: GLORY (NT) ▣ "and all the angels with Him" The angels will do the work of gathering and dividing. They were often associated with Christ's coming (cf. Matt. 16:27; Mark 8:38; 2 Thess. 1:7; Jude 14; and Dan. 7:10). ▣ "He will sit on His glorious throne" He will take His seat on the throne of God (cf. Ps. 110:1) not only as Lord and King, but as Judge (cf. Matt. 19:28). Rejecting Jesus has a temporal aspect (cf. John 3:18) and an eschatological aspect. The judgment in time is consummated in eternity. SPECIAL TOPIC: JUDGMENT SEAT OF CHRIST 25:32 "All the nations will be gathered before Him" This passage may not be a parable, but a dramatic presentation unique to Matthew. All questions about the temporal and/or eschatological judgments are not dealt with. One wonders if all nations include those humans who are alive and dead, or just those who are alive. The phrase "all the nations" implied the universal spread of the gospel to all people (cf. Revelation 5) which included Israel. This is the goal of Gen. 3:15, 12:3, and Exod. 19:4-6. Israel's call was to be missionary to the nations! It is difficult to identify with certainty who "the goats" are: those who have rejected the gospel those who have an outward profession only Both groups call Jesus "Lord" (cf. Matt. 7:21-23). This judgment seems to be limited to those who have, at least outwardly, responded to the gospel. Therefore, it is similar in meaning to the parable of the soils (cf. Matthew 13). The pressures of judgment events and the lack of love for other believers (cf. 1 John. 2:9,11; 3:15; 4:7-21) will clearly reveal false professions (cf. Matt. 13:21,22; 1 John. 2:19). SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN ▣ "and He will separate them from one another" Much like the wheat and tares (cf. Matt. 13:24-30,36-43) could not be separated until judgment day, so the sheep and the goats wait until they mature, then all can see the fruit of their lives. Also notice there are only two categories. ▣ "as the shepherd separates the sheep from the goats" God as shepherd was a common OT metaphor (cf. Psalm 23). "Shepherd" was used in Ezekiel 34 to describe the false shepherds of Israel and God as Chief Shepherd and Judge. The same terminology is applied to Jesus in Zech. 11:4-14; John 10. Jesus is the Father's agent in judgment, as He was in creation and redemption! 25:33 "on His right" This is a biblical anthropomorphic phrase to describe the place of preeminence, honor, power, and authority.
Mateus 25:34-40
25:34 "the King" Jesus was often spoken of as the Coming King (cf. Rev. 17:14; 19:16). YHWH was also spoken of as the King, which brings additional significance to this term when it was used for Jesus (cf. Deut. 10:17; 1 Tim. 6:15). This transference of title was a common technique of NT authors to assert the full Deity of Jesus of Nazareth. SPECIAL TOPIC: OT TITLES OF THE SPECIAL COMING ONE ▣ "you who are blessed of My Father" This is a PERFECT PASSIVE PARTICIPLE. They have been blessed in the past and continue to be blessed. God is the active agent in all history. SPECIAL TOPIC: BLESSING SPECIAL TOPIC: THE FATHERHOOD OF GOD ▣ "inherit" This is an AORIST ACTIVE IMPERATIVE. The judgment of believers (cf. 2 Cor. 5:10) will not be based upon our sins (cf. Titus 2:14; 1 John. 1:7), but upon our use of spiritual gifts and our availability to God (cf. 1 Cor. 3:10-15). SPECIAL TOPIC: BELIEVERS' INHERITANCE ▣ "the kingdom prepared for you from the foundation of the world" This is a PERFECT PASSIVE PARTICIPLE. The NT used this phrase several times to describe things that God did for believers even before creation (cf. John. 17:24; Eph. 1:4, 11; 1 Pet. 1:19-20; Rev. 13:8). The Trinity was active in redemption before Gen. 1:1! God's work never fails! SPECIAL TOPIC: THE TRINITY SPECIAL TOPIC: THE FOUNDATIONS OF THE EARTH 25:35-39 Our good deeds and lifestyle love reveal and confirm our initial faith commitment to Jesus Christ (cf. Eph. 2:8-9,10; 2 Tim. 2:21; 3:17; Titus 3:1; Heb. 13:21). Faith without works is dead (cf. James 2:14-26). These good works to others are related to the good works of Jesus Himself (cf. Isa. 58:6-7). Believers continue His ministry (cf. Titus 2:14). 25:40 "to one of these brothers of Mine, even the least of them" The term "brother" here must refer to a neighbor. It is believers caring for humans made in God's image that is emphasized. The close relationship between Jesus and His followers can be seen in Acts 9:4, 22:7, 26:14, and 1 Cor. 8:12. To hurt one is to hurt both; to bless one is to bless both. Jesus wants believers to live in such a way that His task on earth continues (i.e., help fallen humans find fellowship with their Creator, cf. Gen. 3:15; Isaiah 53; Matt. 20:28; Mark 10:45; 1 John 3:16).
Mateus 25:41-46
25:41 "Then He will also say to those on His left, 'Depart from Me'" Hell's worst aspect is the separation from fellowship with God (cf. Matt. 7:23; Luke 13:27). God does not send humans to hell; they send themselves by their lifestyle choices. ▣ "accursed ones" This is a PERFECT PASSIVE PARTICIPLE. This grammatical construction was used several times in this context. It speaks of that which happened in the past and the results of which have continued into the present. The action is done by an outside agent. These people's rejection of God and His Christ in the past has been consummated into permanent blindness and rejection! This rejection revealed itself in lack of love for other human beings (Matt. 25:42-43). ▣ "into the eternal fire which has been prepared for the devil and his angels" Hell was not made for humans, but for angelic beings in rebellion. Satan has angels that serve him, possibly alluded to in Dan. 8:10 and Rev. 12:4. Matthew 25 mixes the images of its darkness in Matt. 25:30, and fire in Matt. 25:41. The horrors and torments of hell are so far beyond human vocabulary and finite conceptions that the Bible used the most vivid imagery possible. Most of the imagery comes from the garbage dump outside Jerusalem in the valley of the sons of Hinnom called "Gehenna." Jesus often spoke about it (cf. Isa. 33:14; 66:24; Matt. 3:10, 12; 5:22; 7:19; 13:40, 42, 50; 18:8, 9; Jude 7; Rev. 14:10; 19:20; 20:10, 14, 15; 21:8). SPECIAL TOPIC: ETERNAL PUNISHMENT SPECIAL TOPIC: GEHENNA, II. D. 25:45 "Truly I say to you" Literally "amen," this was a Hebrew term meaning "to be firm." It was used by biblical authors to affirm the reality and truthfulness of words, concepts and teachings. Jesus uniquely used it to begin sentences. Often He would double it for even more emphasis. SPECIAL TOPIC: AMEN 25:46 "These will go away into eternal punishment, but the righteous into eternal life" The same term [aiōnos] that describes heaven as everlasting is applied to hell as everlasting (cf. Matt. 18:8; 19:16; Mark 3:29; 9:48; 10:17; Luke 18:18; Jude 7; Rev. 20:10; also with "eternal judgment" in 2 Thess. 1:9 and Heb. 6:2). Daniel 12:2; John 5:29; and Acts 24:15 describe a resurrection of both the righteous and wicked. Josephus states that the Pharisees believed in the immortality of all "souls" (cf. Antiq. 18.1,3), but only the resurrection of the righteous into a new body, while the wicked have eternal punishment (cf. Jewish Wars 2.8,14). The eternality and finality is the impetus of the urgency of gospel preaching, teaching, and witnessing! An eternal hell is not only a tragedy for rebellious mankind, but also for God! God created humans as the apex of His creative event. We were made in His image and likeness for fellowship with Him (cf. Gen. 1:26-27). God's choice to allow mankind a choice resulted in a significant percentage of God's creation being separated from Himself! Hell is an open, bleeding sore in the heart of God that will never be healed. SPECIAL TOPIC: ETERNAL PUNISHMENT