Matthew 25:12

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Matthew 25:12 in Multiple Translations

Berean Standard Bible BSB

But he replied, ‘Truly I tell you, I do not know you.’

King James Version KJV

But he answered and said, Verily I say unto you, I know you not.

American Standard Version ASV

But he answered and said, Verily I say unto you, I know you not.

Bible in Basic English BBE

But he made answer and said, Truly I say to you, I have no knowledge of you.

Free Bible Version FBV

But he answered, ‘I tell you the truth: I don't know you.’

Geneva Bible 1599 GNV

But he answered, and said, Verely I say vnto you, I knowe you not.

Young's Literal Translation YLT

and he answering said, Verily I say to you, I have not known you.

World English Bible WEB

But he answered, ‘Most certainly I tell you, I don’t know you.’

Noah Webster Bible WBS

But he answered and said, Verily I say to you, I know you not.

Douay-Rheims 1899 DRV

But he answering said: Amen I say to you, I know you not.

Translation for Translators T4T

But he said to them, ‘The truth is that I do not know you, so I will not open the door for you!’”

Plain English Version PEV

But he said, ‘Who are you? I don’t know you.’”

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Berean Amplified Bible — Matthew 25:12

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Matthew 25:12 Interlinear (Deep Study)

BIB

GRK ο δε αποκριθεις ειπεν αμην λεγω υμιν ουκ οιδα υμας

ο ho G3588 the/this/who Art-NSM

δε de G1161 then Conj

αποκριθεις apokrinō G611 to answer Verb-AOP-NSM

ειπεν legō G3004 to say Verb-2AAI-3S

αμην amēn G281 amen Hebrew

λεγω legō G3004 to say Verb-PAI-1S

υμιν su G4771 you Pron-2DP

ουκ ou G3756 no Particle-N

οιδα eidō G1492 to perceive: see Verb-RAI-1S

υμας su G4771 you Pron-2AP

Greek Word Study

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Greek Word Reference — Matthew 25:12

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

αποκριθεις apokrinō G611 "to answer" Verb-AOP-NSM

To answer or respond, as in Matthew 27:12 and Mark 14:61, where Jesus answers the high priest. It can also mean to begin speaking or to give a reply. The KJV translates it as 'answer'.

Definition: ἀποκρίνω, ἀποκρίνομαι, [in LXX chiefly for ענה ;] in cl., __1. to separate, distinguish. __2. to choose. Mid., to answer: Mat.27:12, Mrk.14:61, Luk.3:16 23:9, Jhn.5:17, 19 Act.3:12. In late Gk. the pass, also is used in this sense, and pass. forms are the more frequently in NT (M, Pr., 39, 161; MM, see word); __(a) in general sense: absol., Mrk.12:34; with accusative of thing(s), Mat.22:46; with dative of person(s), Mat.12:38; before πρός, Act.25:16; __(b) Hebraistically __(i) like ענה, to begin to speak, take up the conversation (Kennedy, Sources, 124f.): Mat.11:25, al., __(ii) redundant, as in the Heb. phrase וַיַּעַן וַיּאֹמֶר (Dalman, Words, 24f., 38; M, Pr., 14; Bl., §58, 4; 74, 2; Cremer, 374): ἀποκριθεὶς εἶπε, Mat.4:4; ἔφη, 8:8; λέγει, Mrk.3:33; in Jo most frequently (ἀπεκ. κ. εἶπε, 1:49. ) (AS)

Usage: Occurs in 246 NT verses. KJV: answer See also: Acts 3:12; Luke 1:35; Matthew 13:37.

ειπεν legō G3004 "to say" Verb-2AAI-3S

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

αμην amēn G281 "amen" Hebrew

Amen means something is trustworthy or firm. It's often used to express agreement or confirmation, like in Revelation 3:14. It's a way of saying 'so be it' or 'it's true'.

Definition: ἀμήν, indecl. (Heb. אָמֵן, verbal adj. fr. אמן, to prop. ni., be firm), [in LXX: 1Ch.16:36, I Est.9:46, Neh.5:13 8:6, Tob.8:8 14:15, 3Ma.7:23, 4Ma.18:24 (elsewhere ''א is rendered ἀληθινός, Isa.65:16; ἀληθῶς, Je 35 (28):6; γένοιτο, Num.5:22, Deu.27:15ff., 3Ki.1:36, Psa.40 (41):13 71 (72):19 105 (106):48, Jer.11:5)*.] __1. As adj. (cf. Is, l.with), ὁ ἀ., Rev.3:14. __2. As adv., __(a) in solemn assent to the statements or prayers of another (Nu, Ne, etc., ll. with): ὁ ἀ., 1Co.14:16; __(b) similarly, at the end of one's own prayer or ascription of praise: Rom.1:25 15:33, Gal.1:5, 1Ti.1:17; __(with) in the Gospels, exclusively, introducing solemn statements of our Lord, truly, verily: Mat.5:18, 26 Mrk.3:28 (see Swete, in l.), Luk.4:24, al.; ἀ. ἀ., always in Jhn.1:52 3:3 5:19, al.; τὸ ναί, καὶ . . . τὸ ἀ., 2Co.1:20 (on usage in π., see MM, VGT, see word). (AS)

Usage: Occurs in 126 NT verses. KJV: amen, verily See also: 1 Corinthians 14:16; Mark 10:15; 1 Peter 4:11.

λεγω legō G3004 "to say" Verb-PAI-1S

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

υμιν su G4771 "you" Pron-2DP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

οιδα eidō G1492 "to perceive: see" Verb-RAI-1S

This verb means to see or perceive, used in the Bible to describe spiritual awareness or insight. In Matthew 25:13 and John 10:4, it refers to recognizing God's presence or will. The verb is often used to encourage believers to seek spiritual understanding and discernment.

Definition: οἶδα, (from same root as εἶδον, which see), [in LXX chiefly for ידע ;] pf. with present meaning (plpf. as impf.; on irregular tense-forms, see App.), to have seen or perceived, hence, to know, have knowledge of: with accusative of thing(s), Mat.25:13, Mrk.10:19, Jhn.10:4, Rom.7:7, al.; with accusative of person(s), Mat.26:72, Jhn.1:31, Act.3:16, al.; τ. θεόν, 1Th.4:5, Tit.1:16, al.; with accusative and inf., Luk.4:41, al.; before ὅτι, Mat.9:6, Luk.20:21, Jhn.3:2, Rom.2:2 11:2, al.; before quaest. indir., Mat.26:70, Jhn.9:21, Eph.1:18, al.; with inf., to know how (cl.), Mat.7:11, Luk.11:13, Php.4:12, 1Th.4:4, al.; in unique sense of respect, appreciate: 1Th.5:12 (but see also ICC on 1Th.4:4). SYN.: see: γινώσκω. (AS)

Usage: Occurs in 295 NT verses. KJV: be aware, behold, X can (+ not tell), consider, (have) know(-ledge), look (on), perceive, see, be sure, tell, understand, wish, wot See also: 1 Corinthians 1:16; Acts 26:27; 1 Peter 1:8.

υμας su G4771 "you" Pron-2AP

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

Study Notes — Matthew 25:12

Show Verse Quote Highlights

Context
Cross References
Matthew 25:12 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 25:12
Jamieson-Fausset-Brown on Matthew 25:12
Matthew Poole's Commentary on Matthew 25:12
Trapp's Commentary on Matthew 25:12
Ellicott's Commentary on Matthew 25:12
Adam Clarke's Commentary on Matthew 25:12
Barnes' Notes on Matthew 25:12
Whedon's Commentary on Matthew 25:12
Sermons on Matthew 25:12

Context — The Parable of the Ten Virgins

10But while they were on their way to buy it, the bridegroom arrived. Those who were ready went in with him to the wedding banquet, and the door was shut. 11Later the other virgins arrived and said, ‘Lord, lord, open the door for us!’

12But he replied, ‘Truly I tell you, I do not know you.’

13Therefore keep watch, because you do not know the day or the hour. 14For it is just like a man going on a journey, who called his servants and entrusted them with his possessions.

Cross References

	Reference	Text (BSB)
1	1 Corinthians 8:3	But the one who loves God is known by God.
2	2 Timothy 2:19	Nevertheless, God’s firm foundation stands, bearing this seal: “The Lord knows those who are His,” and, “Everyone who calls on the name of the Lord must turn away from iniquity.”
3	John 10:27	My sheep listen to My voice; I know them, and they follow Me.
4	Luke 13:26–30	Then you will say, ‘We ate and drank with you, and you taught in our streets.’ And he will answer, ‘I tell you, I do not know where you are from. Depart from me, all you evildoers.’ There will be weeping and gnashing of teeth when you see Abraham, Isaac, Jacob, and all the prophets in the kingdom of God, but you yourselves are thrown out. People will come from east and west and north and south, and will recline at the table in the kingdom of God. And indeed, some who are last will be first, and some who are first will be last.”
5	Psalms 5:5	The boastful cannot stand in Your presence; You hate all workers of iniquity.
6	Psalms 1:6	For the LORD guards the path of the righteous, but the way of the wicked will perish.
7	John 9:31	We know that God does not listen to sinners, but He does listen to the one who worships Him and does His will.
8	Galatians 4:9	But now that you know God, or rather are known by God, how is it that you are turning back to those weak and worthless principles? Do you wish to be enslaved by them all over again?
9	Habakkuk 1:13	Your eyes are too pure to look upon evil, and You cannot tolerate wrongdoing. So why do You tolerate the faithless? Why are You silent while the wicked swallow up those more righteous than themselves?

Matthew 25:12 Summary

[Jesus' response of 'I do not know you' in Matthew 25:12 is a solemn reminder of the importance of having a genuine, personal relationship with Him. It's not just about claiming to know Jesus, but about Him knowing us, as seen in the contrast between Matthew 25:12 and John 10:27-28. We should strive to know Him deeply, through prayer, reading His Word, and obeying His commands, so that when we stand before Him, He will welcome us with open arms, as promised in John 14:21-23.]

Frequently Asked Questions

What does it mean when Jesus says 'I do not know you' in Matthew 25:12?

This phrase indicates a lack of personal relationship or intimacy with Jesus, as seen in Matthew 7:23 where Jesus says He will tell some people 'I never knew you' on judgment day, despite their claims of serving Him.

Is Jesus being harsh or unloving in His response to the virgins in Matthew 25:12?

Jesus' response is a statement of fact, not a rejection based on harshness or lack of love, as seen in John 3:16 where God's love for the world is clearly stated, but also in Matthew 10:33 where Jesus warns of denial before the Father.

How can we ensure that Jesus will know us when we stand before Him?

We can ensure Jesus knows us by having a personal relationship with Him, built on faith, obedience, and intimacy, as encouraged in John 15:14-15 and 1 John 2:3-4.

Does this verse imply that salvation can be lost if we are not prepared or ready?

This verse, in the context of the parable of the ten virgins, emphasizes the importance of being prepared and ready for Jesus' return, but the doctrine of salvation is more fully explained in other passages like Romans 8:29-30 and Philippians 1:6, which assure believers of God's faithfulness in completing the work He started in them.

Reflection Questions

What are some areas in my life where I might be caught off guard or unprepared to meet Jesus, and what changes can I make to be more ready?
How does the reality of Jesus saying 'I do not know you' to some people affect my urgency to share the Gospel with others, as seen in Matthew 28:18-20?
In what ways can I deepen my personal relationship with Jesus today, to ensure that He knows me and I know Him, as described in John 17:3?
What does it mean for me to 'keep watch' as Jesus instructs in Matthew 25:13, and how can I apply this in my daily life?

Gill's Exposition on Matthew 25:12

But he answered and said,.... The Lord and bridegroom from within, thought fit to give them an answer, but an unexpected and awful one to them: verily I say unto you, I know you not; which must be

Jamieson-Fausset-Brown on Matthew 25:12

But he answered and said, Verily I say unto you, I know you not. But he answered and said, Verily I say unto you, I know you not.

Matthew Poole's Commentary on Matthew 25:12

See Poole on "".

Trapp's Commentary on Matthew 25:12

12 But he answered and said, Verily I say unto you, I know you not. Ver. 12. Verily I say unto you, I know you not] i.e. With a knowledge of approbation or delight. Verba notitiae, apud Hebraeos secum trahunt affectum.

Ellicott's Commentary on Matthew 25:12

(12) I know you not.—The sentence of rejection is clothed in the same language as in Matthew 7:23. The Lord “ are His” (2 Timothy 2:19), and their blessedness will be to know Him even as they are known (1 Corinthians 13:12).

Adam Clarke's Commentary on Matthew 25:12

Verse 12. I know you not.] As if he had said, Ye are not of my company - ye were neither with the bride nor the bridegroom: ye slept while the others were in procession. I do not acknowledge you for my disciples - ye are not like him who is love - ye refused to receive his grace - ye sinned it away when ye had it; now you are necessarily excluded from that kingdom where nothing but love and purity can dwell.

Barnes' Notes on Matthew 25:12

I know you not - You were not in the company of those who attended me to the marriage-feast, and are unknown to me.

Whedon's Commentary on Matthew 25:12

12. I know you not — You call me Lord as if you were my servants, when in fact we are strangers. You have never gained my acquaintance. I recognize you not, and forever dismiss you as pretenders.

Sermons on Matthew 25:12

	Sermon	Description
	The Three Great Woes of Hell by Steve Gallagher	In this sermon, the preacher emphasizes the power of sin, the deceitfulness of riches, and the perversity of the human heart. He warns that unsaved individuals should tremble at th
	What Is a Faithful Servant? by Shane Idleman	This sermon emphasizes the importance of being prepared and faithful for the return of Jesus, highlighting the distinction between the wise and foolish servants. It delves into the
	The Wise and Foolish Virgins. (Matt. 25:13) by George Whitefield	George Whitefield preaches a powerful sermon on the importance of being prepared for the return of Jesus Christ, emphasizing the uncertainty of the day and hour of His coming. He w
	The Superiority of Graces to Gifts by Thomas Reade	Thomas Reade preaches on the superiority of graces over gifts, emphasizing that while gifts like miracles and knowledge may be impressive, they are meaningless without the essentia
	A Man's Interest in Christ May Be Known by William Guthrie	William Guthrie preaches about the certainty of knowing one's interest in Christ, emphasizing that it is attainable through examining oneself and aligning with Scripture. He highli
	Seeking the Lord by Rolfe Barnard	In this sermon, the preacher emphasizes that God is the creator and ruler of the world. He does not need worship from human hands, as He is the source of all life and everything we
	Fifteenth Letter by Brother Lawrence	Brother Lawrence, on his death-bed, emphasizes the importance of knowing God deeply, highlighting that God's love for us is the foundation of all His actions for our good. He encou