Matthew 25

Hendriksen

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-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 o StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size StandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsItalicUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsBoldUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsBoldfsUnderlineColorclBlueSubSuperScriptTypervsssSuperScriptUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsUnderlineColorclBlueSubSuperScriptTypervsssSuperScriptUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsUnderlineColorclBlueUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsBoldfsUnderlineColorclBlueUnicode Jump Size-9 2 0 0 2 0 2 RVStyle2 �BiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabsStandardSpaceBefore SpaceAfterTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 6 1 3 8 0 0 8. The Parable of the Five Foolish and the Five Sensible Girls) 7 1 -1 9 0 0 ) 8 1 3 8 0 0 25:1. Then the kingdom of heaven shall be comparable to ten girls who took their��) -2 1 0 0 0 0 0 0 _ftnref1 9 1 -1 9 0 “#_ftn1” 814) 8 1 -1 9 0 0 �� lamps and went out to meet the bridegroom.) 7 1 -1 9 0 0 As is clear from a comparison of 25:13 with 24:42, 44, there is a close connection between this parable and the immediately preceding one. Both emphasize the need of being prepared at all times for the coming of the Bridegroom, Jesus Christ. For the meaning of comparable to see on 20:1. As the ten virgins of the parable were under obligation to be well-prepared to meet the bridegroom, so all those who profess Jesus as their Lord and Savior should be ready to receive him when at his glorious return he ushers in the kingdom of heaven on which see 4:23; 13:43 in its final phase. ) 7 1 3 8 0 0 Exactly how the going out to meet the bridegroom fits into the entire picture of a typical Jewish wedding��) -2 1 0 0 0 0 0 0 _ftnref2 10 1 -1 9 0 “#_ftn2” 815) 7 1 -1 9 0 0 �� is not explained in the text. One might ask, for example, Who are these girls? Bridesmaids? Daughters of friends and neighbors of the bride? Is it their intention to meet the bridegroom when the latter, having taken his bride from her parental home, is conveying her to, and is now approaching, his own home, where the festivities are to be held?��) -2 1 0 0 0 0 0 0 _ftnref3 10 1 -1 9 0 “#_ftn3” 816) 7 1 -1 9 0 0 �� Where are these young ladies when they hear the shout, Here comes the bridegroom! Go out to meet him ? Somewhere out in the open, along the road, where they had been sleeping? At the home of the bride? Or, of the groom? Or, of some friend? ) 7 1 3 8 0 0 In defense of any of these implied theories the reader can find at least one commentator. It would be tiresome to discuss all the pros and cons in each case. Instead of doing this, therefore, I shall simply state my own position. If anyone chooses to differ he is welcome to do so. The fact that Scripture does not answer these questions would seem to indicate that they are not of supreme importance. By spending too much time on them one is apt to forget the main lesson: ) 6 1 -1 9 0 0 Preparedness is essential, for the time is coming when getting ready will no longer be possible; the door will be shut.) 7 1 -1 9 0 0 ) 7 2 3 8 0 0 On the basis of the fact that the bridegroom takes a long time in arriving (cf. 24:48; 25:19), and is therefore presumably coming from a distant place, I shall assume that the interested parties have already taken care of the preliminaries. Why should the bridegroom still have to fetch the bride from her home? The best Greek text has nothing whatever to say about the bride being with the bridegroom in the arriving procession! Never is the bride even mentioned! Hence, is it not more reasonable to assume that the bride is already at the place where the wedding is to be held, which then is either her own parental home or else the home of the groom? Since the latter was more usual, I shall assume it. ) On this assumption the situation is as follows: It is evening.

The guests, the bride, and the ten girls call them bridesmaids if you wish have all gathered at the home of the groom (either his own new home or that of his parents). Everything is ready except that ) 6 1 -1 9 0 0 the bridegroom has not yet arrived!) 7 1 -1 9 0 0 ) 7 2 3 8 0 0 Why there were exactly ten girls we do not know. This may have been customary, or ten may simply be a round figure. The idea that it is symbolical and indicates the complete number of those who belong to the church on earth cannot be proved. Besides, it is perhaps not wise to allegorize so generously. We are definitely told, however, that these young ladies have taken their lamps, probably meaning: devices equipped with oil receptacles and wicks, and in characteristic procession-style held aloft by means of wooden poles. The statement, and went out to meet the bridegroom must be understood proleptically.

The matter is here set forth in summary before being described in detail. The actual going out to meet the bridegroom is not intimated until verse 10 is reached. Even then it is only implied, and, as will be seen, strictly speaking applies to only five of the bridesmaids, though originally all ten had the intention to go out to meet the bridegroom. ) The bridesmaids are divided into two groups: ) 8 1 -1 9 0 0 2 4. Five of them were foolish and five sensible. For the foolish, having taken their lamps, took no oil with them; but the sensible took oil in their vessels with their lamps.) 7 1 -1 9 0 0 The ten are alike in ever so many respects. All intend to meet the bridegroom and to escort him to the place where the festivities are to be held. All have lamps. All are expecting the bridegroom to come before another day has arrived, but none of them knows at what hour he is coming. All are looking forward to taking part in the marriage feast. When the bridegroom lingers, all these ten girls fall asleep, a sleep from which all are suddenly aroused (verses 5 and 6). ) 7 1 3 8 0 0 But though the ten resemble each other in so many outward points, their dissimilarity is even more striking. It is basic. It is what really counts: five were foolish, five sensible. The foolishness of the first group consisted in the fact that they were totally unprepared to meet the bridegroom; for, though they had taken lamps, ) 6 1 -1 9 0 0 they had taken no oil) 7 1 -1 9 0 0 . That is what the text plainly indicates. Says A. T. Robertson, Probably none at all. A. Edersheim, The foolishness of the five virgins therefore consisted & in ) 6 1 -1 9 0 0 the entire absence of personal preparation) 7 1 -1 9 0 0 [his italics], having brought no oil of their own in their lamps. Lenski, The foolish brought no oil at all that was their folly. ��) -2 1 0 0 0 0 0 0 _ftnref4 10 1 -1 9 0 “#_ftn4” 817) 7 1 -1 9 0 0 �� They had lamps but no oil. They were careless, not forward-looking, guilty of inexcusable and senseless neglect, shortsighted, thoughtless. The sensible girls, on the contrary, were equipped with a generous supply of oil.��) -2 1 0 0 0 0 0 0 _ftnref5 10 1 -1 9 0 “#_ftn5” 818) 7 1 -1 9 0 0 �� They were fully prepared. ) 8 1 3 8 0 0 5. Now when the bridegroom was taking his time, they all grew drowsy and (soon) were sleeping.) 7 1 -1 9 0 0 The temptation is to attach an allegorical meaning to this verse, as if it were a reference to the debilitation of the church. But is it not better to follow the example of the Master, and to wait with the application until the end (verse 13) of the story has been reached? We cannot blame these girls for having become sleepy, so that they nodded and presently were fast asleep. After all, the excitement caused by dressing up for the wedding, taking their lamps, making the trip to the home where they now were waiting, wondering every moment whether the groom (accompanied by a procession?) would soon come in sight, again and again being disappointed, etc., all this had been exhausting. Besides, the expected one was staying away so long, much longer than anyone had expected. ) 7 1 3 8 0 0 It should be borne in mind, however, that the nodding and the sleeping took place in the very home to which the ten had come, not outside, somewhere along the road! ) 8 1 3 8 0 0 6. But at midnight there was a shout, Here comes the bridegroom! Go out to meet him!) 7 1 -1 9 0 0 We are not told who did the shouting. It may have been done by the young fellows who, let us suppose, accompanied the bridegroom. Or else, by some of the guests who had remained awake and from some dark place in or near the house had been quietly looking down the lane. Had they almost given up hope? It was already midnight! When the approach of the long awaited one was at last announced he may still have been a considerable distance away from the house what a shout must have been raised! ) 8 1 3 8 0 0 7, 8. Then all those girls awoke and trimmed their lamps. And the foolish said to the sensible, Give us some of your oil, because our lamps are going out.) 7 1 -1 9 0 0 All the girls, now fully awake, trim their lamps. They try to make them look bright and beautiful by lighting them. For a moment all is well. A wick that is not yet completely dry can burn brightly a few seconds. After that, however, since the foolish girls had taken no oil with them, their lamps begin to flicker and sputter and die down, resulting in their owners agonizing appeal to their wiser partners, Give us some of your oil, because our lamps are going out. We must not suppose that the ten lamps had been burning all through the evening. In the case of the five foolish girls that would have been impossible, for they had taken no oil with them. But even the idea that the five lamps of the sensible girls had been burning all this time, on top of their poles, ) 6 1 -1 9 0 0 inside) 7 1 -1 9 0 0 the house, would appear to be rather unreasonable. Besides, a house where a feast was about to be held would have illumination of its own. No, as far as the parable is concerned, now for the first time this night five lamps are burning brightly, and are about to be carried outside the house. ) 7 1 3 8 0 0 The answer to the pathetic request of the foolish girls is given in verse ) 8 1 -1 9 0 0 9. But the sensible girls answered, There may not be enough for both us and you.) 7 1 -1 9 0 0 Instead of finding fault with these girls because of their heartlessness, we must try to understand their situation. Wedding processions generally move slowly. Besides, this is midnight. Not only must the girls go out to meet the bridegroom; they must also escort him back to the house with their lamps still brightly burning all the time. Their reply is therefore not unreasonable. It is rather in character, showing forethought, a further manifestation of the same careful planning they had done when they had filled their lamps with oil.��) -2 1 0 0 0 0 0 0 _ftnref6 10 1 -1 9 0 “#_ftn6” 819) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 When they now add, ) 8 1 -1 9 0 0 You better go to those who sell (it) and buy (some) for yourselves,) 7 1 -1 9 0 0 this need not be interpreted as a saucy remark. They may actually have thought that somewhere a bazaar might still be open, or if not, that it might be possible to awaken the bazaar keeper in order to buy some oil from him. That any attempt of this kind would be entirely futile was for the senseless girls to discover: ) 8 1 -1 9 0 0 10. However, when they were on their way to buy, there came the bridegroom. The girls who were ready went in with him to the wedding, and the door was shut.) 7 1 -1 9 0 “tw://bible.?id=10.18.33|AUTODETECT|” Certain passages of Scripture are filled with pathos, with a deep feeling of tragedy. Think, for example, of ) 12 1 -1 9 0 “tw://bible.?id=10.18.33|AUTODETECT|” II Sam. 18:33) 7 1 -1 9 0 “tw://bible.?id=66.18.21-66.18.23|AUTODETECT|” , O my son Absolom, my son, my son, Absolom.& So also the never agains at the close of the six lines of ) 12 1 -1 9 0 “tw://bible.?id=66.18.21-66.18.23|AUTODETECT|” Rev. 18:21 23) 7 1 -1 9 0 “tw://bible.?id=42.13.25|AUTODETECT|” a. And so here also: when the bridegroom comes, those who are ready enter. The others never get in, for when they arrive they discover that the door is shut. Cf. ) 12 1 -1 9 0 “tw://bible.?id=42.13.25|AUTODETECT|” Luke 13:25) 7 1 -1 9 0 0 . ) 7 1 3 8 0 0 At this point the parable gradually leaves us, and the reality begins to surface, until in verse 13 the parable has completely disappeared, having served its purpose. ) 8 1 -1 9 0 0 11, 12. Later the other girls came also, saying, Sir, sir, open the door for us. But he replied, I solemnly declare, I do not know you.) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=55.2.19|AUTODETECT|” Too late, too late, ye cannot enter now. We may call this reality. We may also describe it as being contrary to reality. Both would be correct. It is surely contrary to reality that an earthly bridegroom would exclude such girls. But it is indeed reality that the Lord Jesus Christ, at his glorious coming, will exclude all those who by then are still not converted. It is to them that he will say, I do not know you, that is, I do not recognize you as belonging to those whom I am pleased to call my own. See 7:21. The Lord knows those who are his 12 1 -1 9 0 “tw://bible.?id=55.2.19|AUTODETECT|” II Tim. 2:19) 7 1 -1 9 0 “tw://bible.?id=1.18.19|AUTODETECT|” ). He knows Abraham 12 1 -1 9 0 “tw://bible.?id=1.18.19|AUTODETECT|” Gen. 18:19) 7 1 -1 9 0 “tw://bible.?id=2.33.12|AUTODETECT|” ), Moses 12 1 -1 9 0 “tw://bible.?id=2.33.12|AUTODETECT|” Exod. 33:12) 7 1 -1 9 0 “tw://bible.?id=2.33.17|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=2.33.17|AUTODETECT|” 17) 7 1 -1 9 0 “tw://bible.?id=34.1.7|AUTODETECT|” ), those who take refuge in him 12 1 -1 9 0 “tw://bible.?id=34.1.7|AUTODETECT|” Nah. 1:7) 7 1 -1 9 0 “tw://bible.?id=43.10.28|AUTODETECT|” ). See also ) 12 1 -1 9 0 “tw://bible.?id=43.10.28|AUTODETECT|” John 10:28) 7 1 -1 9 0 “tw://bible.?id=43.10.29|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=43.10.29|AUTODETECT|” 29) 7 1 -1 9 0 “tw://bible.?id=45.8.28|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=45.8.28|AUTODETECT|” Rom. 8:28) 7 1 -1 9 0 “tw://bible.?id=45.8.29|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=45.8.29|AUTODETECT|” 29) 7 1 -1 9 0 0 . By virtue of his sovereign grace the Lord from eternity acknowledged them as his own. Consequently in time he made them the recipients of his special love and fellowship (in the Spirit). To those who have not surrendered their lives to him ) 6 1 -1 9 0 0 for that is what readiness means) 7 1 -1 9 0 0 he says, I do not know you. There must be no delay, for once he has returned, the door of grace is irrevocably closed! ) 7 1 3 8 0 0 The one altogether obvious lesson is therefore: ) 8 1 -1 9 0 0 13. Keep on the alert, therefore, because you do not know the day or the hour.) 7 1 -1 9 0 0 See on 24:36, 42, 44, 50. ) 7 1 3 8 0 0 Having now studied the parable, and having fixed our attention upon its main lesson, namely the necessity of constant preparedness, hearts and lives ever consecrated to the Lord in the here and now, we are entitled to ask, In keeping with this main application, what are some of the ancillary truths taught here? Probably the following: ) 7 1 3 8 0 “tw://bible.?id=40.25.1|AUTODETECT|” a. All who profess to believe in the Lord Jesus Christ are alike in many respects; especially in this, that all are on their way to meet the Bridegroom, Jesus Christ. See ) 12 1 -1 9 0 “tw://bible.?id=40.25.1|AUTODETECT|” Matt. 25:1) 7 1 -1 9 0 0 . ) 7 1 3 8 0 0 b. The resemblances are, however, superficial. There is an essential difference. By no means all who read the Bible, attend and even belong to a church, sing the songs of salvation, make public profession of faith, even preach in Christ s name, are going to share in the blessings of Christ s return. ) 6 1 -1 9 0 0 Some are sensible.) 7 1 -1 9 0 0 Religion with them is not sham and pretense. They believe in being prepared by faith in the Savior and lives dedicated to him and therefore to God Triune. ) 6 1 -1 9 0 0 Others are foolish.) 7 1 -1 9 0 “tw://bible.?id=55.3.5|AUTODETECT|” They have a form of piety but deny its power 12 1 -1 9 0 “tw://bible.?id=55.3.5|AUTODETECT|” II Tim. 3:5) 7 1 -1 9 0 “tw://bible.?id=40.7.22|AUTODETECT|” ; cf. ) 12 1 -1 9 0 “tw://bible.?id=40.7.22|AUTODETECT|” Matt. 7:22) 7 1 -1 9 0 “tw://bible.?id=40.7.23|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=40.7.23|AUTODETECT|” 23) 7 1 -1 9 0 “tw://bible.?id=40.25.2-40.25.4|AUTODETECT|” ). Unprepared they travel on to meet the Judge. See ) 12 1 -1 9 0 “tw://bible.?id=40.25.2-40.25.4|AUTODETECT|” Matt. 25:2 4) 7 1 -1 9 0 0 . ) 7 1 3 8 0 “tw://bible.?id=40.25.5|AUTODETECT|” c. A long span of time will elapse between the first and the second coming. See ) 12 1 -1 9 0 “tw://bible.?id=40.25.5|AUTODETECT|” Matt. 25:5) 7 1 -1 9 0 0 ; and on 24:9, 14; 25:19. ) 7 1 3 8 0 “tw://bible.?id=40.25.6|AUTODETECT|” d. The return of the Lord will be sudden, visible, and audible. See ) 12 1 -1 9 0 “tw://bible.?id=40.25.6|AUTODETECT|” Matt. 25:6) 7 1 -1 9 0 0 ; and on 24:31. ) 7 1 3 8 0 “tw://bible.?id=40.25.7-40.25.9|AUTODETECT|” e. Preparedness is not transferable from one person to another. See ) 12 1 -1 9 0 “tw://bible.?id=40.25.7-40.25.9|AUTODETECT|” Matt. 25:7 9) 7 1 -1 9 0 “tw://bible.?id=19.49.7|AUTODETECT|” ; also ) 12 1 -1 9 0 “tw://bible.?id=19.49.7|AUTODETECT|” Ps. 49:7) 7 1 -1 9 0 “tw://bible.?id=20.9.12|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=20.9.12|AUTODETECT|” Prov. 9:12) 7 1 -1 9 0 0 ; Gal. 9:12. ) 7 1 3 8 0 0 f. For those who are ) 6 1 -1 9 0 0 not ready) 7 1 -1 9 0 “tw://bible.?id=40.25.10-40.25.12|AUTODETECT|” that is, for those unsaved before they die, and for those who in their unsaved condition survive on earth until Christ s return there is no second chance. See ) 12 1 -1 9 0 “tw://bible.?id=40.25.10-40.25.12|AUTODETECT|” Matt. 25:10 12) 7 1 -1 9 0 “tw://bible.?id=47.5.9|AUTODETECT|” ; also 7:22, 23; 10:32, 33; 24:37 42; 25:34 46; ) 12 1 -1 9 0 “tw://bible.?id=47.5.9|AUTODETECT|” II Cor. 5:9) 7 1 -1 9 0 “tw://bible.?id=47.5.10|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=47.5.10|AUTODETECT|” 10) 7 1 -1 9 0 “tw://bible.?id=48.6.7|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=48.6.7|AUTODETECT|” Gal. 6:7) 7 1 -1 9 0 “tw://bible.?id=48.6.8|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=48.6.8|AUTODETECT|” 8) 7 1 -1 9 0 “tw://bible.?id=53.1.8|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=53.1.8|AUTODETECT|” II Thess. 1:8) 7 1 -1 9 0 “tw://bible.?id=53.1.9|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=53.1.9|AUTODETECT|” 9) 7 1 -1 9 0 “tw://bible.?id=58.9.27|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=58.9.27|AUTODETECT|” Heb. 9:27) 7 1 -1 9 0 0 . ) 7 1 3 8 0 “tw://bible.?id=40.25.13|AUTODETECT|” g. Therefore and in view of the fact that the moment of Christ s return is unknown watchfulness at all times is required. See ) 12 1 -1 9 0 “tw://bible.?id=40.25.13|AUTODETECT|” Matt. 25:13) 7 1 -1 9 0 “tw://bible.?id=19.95.7|AUTODETECT|” ; also ) 12 1 -1 9 0 “tw://bible.?id=19.95.7|AUTODETECT|” Ps. 95:7) 7 1 -1 9 0 “tw://bible.?id=19.95.8|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=19.95.8|AUTODETECT|” 8) 7 1 -1 9 0 “tw://bible.?id=47.6.2|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=47.6.2|AUTODETECT|” II Cor. 6:2) 7 1 -1 9 0 0 . ) 7 1 3 8 0 0 Whether or not the oil in this parable has a symbolical meaning is not certain. ) 6 1 -1 9 0 0 If) 7 1 -1 9 0 0 it does, it would point to the Holy Spirit, through whose transforming and enabling power men are ) 6 1 -1 9 0 0 prepared) 7 1 -1 9 0 “tw://bible.?id=40.25.2-40.25.4|AUTODETECT|” to welcome the Bridegroom. See ) 12 1 -1 9 0 “tw://bible.?id=40.25.2-40.25.4|AUTODETECT|” Matt. 25:2 4) 7 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” ; and cf. ) 12 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” Isa. 61:1) 7 1 -1 9 0 “tw://bible.?id=38.4.1-38.4.6|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=38.4.1-38.4.6|AUTODETECT|” Zech. 4:1 6) 7 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” II Thess. 2:13) 7 1 -1 9 0 0 . ) 6 1 3 8 0 0 9. The Parable of The Talents) 7 1 -1 9 0 0 ) 7 6 3 8 0 0 The material here presented may be divided as follows: ) a. How a business man, about to go abroad, distributed his talents among his servants (verses 14, 15). ) b. What use they severally made of them (verses 16 18). ) c. The reckoning that took place when the master returned (verses 19 27). ) d. The lesson here taught (verses 28 30). ) The first point is introduced as follows: ) 8 1 -1 9 0 0 14. For (it is) like a man going abroad, who called his��) -2 1 0 0 0 0 0 0 _ftnref7 9 1 -1 9 0 “#_ftn7” 820) 8 1 -1 9 0 0 �� servants and placed his property in their hands.) 7 1 -1 9 0 0 This is clearly an instance of abbreviated expression, for which see ) -2 1 0 0 0 0 0 0 _ftnref8 11 1 -1 9 0 “#_ftn8” N.T.C.) 7 1 -1 9 0 0 on the Gospel according to John, Vol. I, p. 206. The meaning is in all probability that what happens in the kingdom of heaven (see verse 1) in its final manifestation resembles the outcome of the story concerning the talents. ) 7 1 3 8 0 0 The beginning of the parable pictures a propertied individual who is about to leave on a journey. Cf. 21:33. Before he does so he entrusts his belongings to his servants. In the present parable it is not a vineyard that he entrusts to them but ) 6 1 -1 9 0 0 money) 7 1 -1 9 0 0 (verse 27), specifically talents. ) 8 1 -1 9 0 0 15. To one he gave five talents, to another two, and to another one, to each according to his��) -2 1 0 0 0 0 0 0 _ftnref9 9 1 -1 9 0 “#_ftn9” 821) 8 1 -1 9 0 0 �� ability; then he went abroad.) 7 1 -1 9 0 “tw://bible.?id=66.16.21|AUTODETECT|” Basically a talent is a measure of weight. So, for example, ) 12 1 -1 9 0 “tw://bible.?id=66.16.21|AUTODETECT|” Rev. 16:21) 7 1 -1 9 0 0 speaks of hailstones weighing a talent (125 Roman pounds) each. The same word talent is, however, also used to indicate a unit of coinage. The value differed from one place and time to another, and also with the metal that was used, whether copper, silver, or gold. It has already been pointed out (see on 18:24) that an Attic talent amounted to no less than six thousand denars. It would take an ordinary laborer almost twenty years to earn one. It is clear, therefore, that in the present parable we are dealing with a rich businessman.

Naturally he does not want his money to lie idle during his absence. It must be used so that he may make a profit. The owner of all this wealth is not only rich but also sagacious. He realizes that not all servants have equal business skill. So, figuring with each man s ability, he lets one servant have five talents, another two, and another one. Then he goes on his way. ) 7 1 3 8 0 0 As to what use the three severally made of the entrusted wealth, the parable continues: ) 8 1 -1 9 0 0 16, 17. At once the man who had received the five talents went and put them to work and gained five more. So also the man (who had) the two gained two more.) 7 1 -1 9 0 0 Prompted undoubtedly by the orders they had received from their master, by the confidence he had placed in them, and by the knowledge that one day they would have to give an account to him, the first and the second servants used the entrusted sums so effectively that in each case the amount doubled. ) 8 1 -1 9 0 0 18. But the man who had received the one (talent) went off, dug a hole in the ground, and hid his master s money.) 7 1 -1 9 0 0 The third servant did not care to be bothered by the task that had been assigned to him. So he dug a hole in the ground and buried the talent there. It was not unusual for treasures to be buried in the ground. See 13:44. What motivated this man in deciding to do this? Was it love for his master, lest some burglar might come along and steal what belonged to the absent one? Was it timidity perhaps, a feeling of inferiority strengthened by the consideration that less had been entrusted to him than to the others? From verses 24 27 we learn that it was neither of these, but rather unjustified suspicion and laziness. ) 7 1 3 8 0 0 When the master returned, a reckoning took place: ) 8 1 -1 9 0 0 19. Now a long while afterward the master of those servants came and settled accounts with them.) 7 1 -1 9 0 “tw://bible.?id=42.19.15|AUTODETECT|” This matter of settling accounts between servants and their master has been mentioned also in another parable; see on 18:23; cf. 21:34; ) 12 1 -1 9 0 “tw://bible.?id=42.19.15|AUTODETECT|” Luke 19:15) 7 1 -1 9 0 0 . It was ever the duty of servants to bear in mind this day of their master s return, when there would be a reckoning. Did the slothful servant think that his master would never return? How thoroughly irresponsible his action; or shall we say lack of action ? Well, in a sense, both. Note especially that the return of the master occurred a long while afterward, an expression that will be taken up again when the parable s figurative meaning is pointed out. See ) 6 1 -1 9 0 0 d.) 7 1 -1 9 0 0 on p. 884. ) 8 1 3 8 0 0 20 23. He who had received the five talents came forward, brought five additional talents, and said, Master, five talents you placed in my hands; look, an additional five talents I have gained! His master said to him, Well done, good and faithful servant. Over a small amount you have been faithful, over much I am going to put you in charge; come, share your master s happiness. He (who had received) the two talents also came forward, and said, Master, two talents you placed in my hands; look, an additional two talents I have gained. His master said to him, Well done, good and faithful servant. Over a small amount you have been faithful, over much I am going to put you in charge; come, share your master s happiness.) 7 1 -1 9 0 0 The first servant, in bringing his report, hands the master two bags full of money, each containing five talents. Here the story becomes very vivid. This should not be lost in the translation. Note therefore the emphasis on the exact number of talents that had been entrusted to him. The words five talents are placed at the very head of the clause . This is followed by the subject-predicate you placed in my hands (or: entrusted to me).

In the next clause the parallel object, an additional five talents, again precedes the subject-predicate, which in this case is, I have gained. But, to make the story even more vivid, between the two clauses occurs the word look (for which see footnote 133 on p. 131). The man s eyes are sparkling. He is bubbling over with enthusiasm, is thoroughly thrilled, and, as it were, invites the master to start counting! ) 7 3 3 8 0 0 Well done, answers the master. This can also be translated, Excellent, or wonderful. When the master now adds, Over a small amount you have been faithful, we wonder, perhaps, whether this was not a gross understatement. Certainly in those days five talents could hardly be considered a small amount! To justify the expression we need not immediately resort to the figurative meaning. We can, for the time being, stay right with the story as such, and find the solution in the fact that what the master was telling this servant was that, in comparison with the even weightier responsibilities with which he would be charged in the future, those which he had shouldered so nobly were but small.

Note also that the servant is called good and faithful. In the eyes of the master this man had proved himself to be thoroughly reliable. Accordingly, he was going to have a share in the master s feast. ) It is gratifying to notice that when the next servant, his countenance beaming with equal joy, steps forward, hands the master two talents and then another two, and with the substitution of two for five in both clauses, makes the same speech, he receives identical praise. Has he not also doubled the amount? Has he not also added 100 percent to that which had been entrusted to him? He too, therefore, had been good and faithful, just as excellent as the first servant.

Such moral soundness and such loyalty was what counted. He too, therefore, was going to share his master s joy. We can picture a party at which the three the master and these two good and faithful servants tell each other what has happened, rejoice because of the business enterprises that have been carried forward so successfully, but especially share each other s joy. Each man is happy because so are the others. ) The time has arrived for the third servant to bring his report: ) 8 1 -1 9 0 0
24, 25. Also he who had received the one talent came forward and said, Master, I always knew��) -2 1 0 0 0 0 0 0
_ftnref10
9 1 -1 9 0 “#_ftn10”
822) 8 1 -1 9 0 0
�� that you were a hard man, reaping where you did not sow, and gathering where you did not scatter; so, being afraid, I went away and hid your talent in the ground.& ) 7 1 -1 9 0 0
In order to invent an excuse for his own dereliction of duty this fellow has the audacity to accuse his master of being hard, ��) -2 1 0 0 0 0 0 0
_ftnref11
10 1 -1 9 0 “#_ftn11”
823) 7 1 -1 9 0 0
�� that is unrelenting, harsh, merciless, stern, one who exacts more than he has a right to exact. When the servant tells his master, You are reaping where you did not sow, and gathering where you did not scatter, ��) -2 1 0 0 0 0 0 0
_ftnref12
10 1 -1 9 0 “#_ftn12”
824) 7 1 -1 9 0 “tw://bible.*?id=2.5.7|AUTODETECT|”
�� he is lying. This particular employer was not at all like Pharaoh who without giving the Israelites straw demanded that they make as many bricks as heretofore 12 1 -1 9 0 “tw://bible.*?id=2.5.7|AUTODETECT|”
Exod. 5:7) 7 1 -1 9 0 “tw://bible.*?id=2.5.8|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=2.5.8|AUTODETECT|”
8) 7 1 -1 9 0 “tw://bible.*?id=11.12.11|AUTODETECT|”
); or like Rehoboam who said, My father chastised you with whips, but I will chastise you with scorpions 12 1 -1 9 0 “tw://bible.*?id=11.12.11|AUTODETECT|”
I Kings 12:11) 7 1 -1 9 0 0
). ) 6 1 -1 9 0 0
This) 7 1 -1 9 0 0
master, in assigning tasks, had mercifully figured with each man s capacity. And as to whether he at all sowed and scattered, the answer is that he certainly did, namely, when he distributed his talents among the three servants. So now he had every right to reap and gather. ) 7 1 3 8 0 0
What the wicked servant is saying, then, amounts to this, If in doing business with the talent which you entrusted to me I had lost it, you would have demanded it of me nevertheless. That s the kind of man you are. I was afraid, therefore. That fear was not really my fault but yours. You made it so that the only thing I could do was to dig a hole in the ground and hide the talent. Then, calling his master s attention to the bag holding the money, he adds, ) 8 1 -1 9 0 0
Look, (here) you have what is yours;) 7 1 -1 9 0 0
as if to say, I did not keep anything back. You should be thankful that I kept it intact, and that I now return to you whatever is yours. ) 7 1 3 8 0 0
By no means is the master satisfied with this lame excuse and this groundless accusation: ) 8 1 -1 9 0 0
26, 27. But his master answered and said to him, You wicked and lazy servant! Did you know that I reap where I did not sow, and gather where I did not scatter? Then you should have invested my money with the bankers, and upon my return I would have received what was mine plus interest.) 7 1 -1 9 0 0
This man was wicked because he deliberately misrepresented both his master and himself. He falsely accused his master of being cruel. He also lied, namely, when he said, Look (here) you have what is yours, for he actually owed his employer not only that one talent but also whatever it would have earned had he been faithful. But instead of admitting his guilt, he acts as if the master should have given him credit for having been so cautious and for having returned the entire talent intact. This shows that he was indeed an utterly wicked and selfish individual. His master, moreover, is as it were saying to him, Your own words convict you; for if you were so sure that I was hard, you should have exerted yourself all the more. The least you could have done would have been to put my money in the bank, so that, upon my return, I could have received it back with interest. ) 7 1 3 8 0 0
Literally the master said, You should have invested my money with ) 6 1 -1 9 0 0
the bankers) 7 1 -1 9 0 0
. These bankers or benchers ��) -2 1 0 0 0 0 0 0
_ftnref13
10 1 -1 9 0 “#_ftn13”
825) 7 1 -1 9 0 0
�� were the men who displayed their coins on the trapezas or benches. They were money-exchangers and bankers all in one. For a small fee they exchanged money, and they also paid interest��) -2 1 0 0 0 0 0 0
_ftnref14
10 1 -1 9 0 “#_ftn14”
826) 7 1 -1 9 0 0
�� on money that was deposited with them. Naturally, as is the case with present-day bankers, the money invested with them was by them loaned out at a higher rate of interest. In passing, a safe inference would seem to be that Jesus, who tells this parable, is not opposed to responsible capitalism. Profit promotes employment and makes possible helping those in need, etc. ) 7 1 3 8 0 “tw://bible.*?id=20.6.6|AUTODETECT|”
But helping others was about the last thing this man thought of. He was not only wicked but also lazy, guilty of the very sin against which again and again Scripture hurls its thunderbolts 12 1 -1 9 0 “tw://bible.*?id=20.6.6|AUTODETECT|”
Prov. 6:6) 7 1 -1 9 0 “tw://bible.*?id=20.6.9|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=20.6.9|AUTODETECT|”
9) 7 1 -1 9 0 “tw://bible.*?id=20.6.10|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=20.6.10|AUTODETECT|”
10) 7 1 -1 9 0 “tw://bible.*?id=20.10.5|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=20.10.5|AUTODETECT|”
10:5) 7 1 -1 9 0 “tw://bible.*?id=20.13.4|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=20.13.4|AUTODETECT|”
13:4) 7 1 -1 9 0 “tw://bible.*?id=20.15.19|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=20.15.19|AUTODETECT|”
15:19) 7 1 -1 9 0 “tw://bible.*?id=20.18.9|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=20.18.9|AUTODETECT|”
18:9) 7 1 -1 9 0 “tw://bible.*?id=20.19.15|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=20.19.15|AUTODETECT|”
19:15) 7 1 -1 9 0 “tw://bible.*?id=20.19.24|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=20.19.24|AUTODETECT|”
24) 7 1 -1 9 0 “tw://bible.*?id=20.20.4|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=20.20.4|AUTODETECT|”
20:4) 7 1 -1 9 0 “tw://bible.*?id=20.20.13|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=20.20.13|AUTODETECT|”
13) 7 1 -1 9 0 “tw://bible.*?id=20.21.25|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=20.21.25|AUTODETECT|”
21:25) 7 1 -1 9 0 “tw://bible.*?id=20.23.21|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=20.23.21|AUTODETECT|”
23:21) 7 1 -1 9 0 “tw://bible.*?id=20.24.30|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=20.24.30|AUTODETECT|”
24:30) 7 1 -1 9 0 “tw://bible.*?id=20.24.31|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=20.24.31|AUTODETECT|”
31) 7 1 -1 9 0 “tw://bible.*?id=20.26.16|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=20.26.16|AUTODETECT|”
26:16) 7 1 -1 9 0 “tw://bible.*?id=21.10.18|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=21.10.18|AUTODETECT|”
Eccles. 10:18) 7 1 -1 9 0 “tw://bible.*?id=53.3.11|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=53.3.11|AUTODETECT|”
II Thess. 3:11) 7 1 -1 9 0 “tw://bible.*?id=58.6.11|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=58.6.11|AUTODETECT|”
Heb. 6:11) 7 1 -1 9 0 0
). Wickedness and laziness are allies, not as if the wicked person is always lazy or slothful, but the lazy one is certainly wicked. In the original the combination is unforgettable, for the words used for wicked and lazy rhyme; cf. pernicious and unambitious. While the other two servants had been busily at work, figuring out ways in which, by honest means, they would be able to multiply their master s capital, this wicked and lazy fellow had dug a hole, little realizing that in a sense he was digging it for himself! ) 7 1 3 8 0 0
What follows also belongs, in a way, to ) 6 1 -1 9 0 0
the reckoning) 7 1 -1 9 0 0
that took place when the master returned. Yet, one can also consider it separately, for here again, as in other parables, the truth which Jesus wishes to teach his disciples, the real ) 6 1 -1 9 0 0
point) 7 1 -1 9 0 0
of the story-illustration, comes to the surface. The lesson here taught is expressed as follows: ) 8 1 -1 9 0 0
28 30. Take the talent from him and give (it) to the one who has the ten talents. For to everyone who has shall (more) be given, and he shall have plenty; but from him who does not have, even what he has shall be taken away.) 7 1 -1 9 0 “tw://bible.*?id=42.19.24|AUTODETECT|”
The master issues a command. To whom? To other servants present at the scene, as in ) 12 1 -1 9 0 “tw://bible.*?id=42.19.24|AUTODETECT|”
Luke 19:24) 7 1 -1 9 0 “tw://bible.*?id=41.8.34-41.8.38|AUTODETECT|”
? Though the answer to this question is not given, the command itself is very clear. The talent must be given to the first servant, the one who had increased to ten talents the five that had been entrusted to him. In this connection the principle already announced in 13:12 is now repeated. A superficial glance at the rule here expressed might cause sharp disagreement and perhaps even resentment. One might ask, What? Does Jesus here actually justify taking from the poor in order to give to the rich? In the light of the entire context and of other passages such as 10:39; 16:26; ) 12 1 -1 9 0 “tw://bible.*?id=41.8.34-41.8.38|AUTODETECT|”
Mark 8:34 38) 7 1 -1 9 0 “tw://bible.*?id=42.9.23|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=42.9.23|AUTODETECT|”
Luke 9:23) 7 1 -1 9 0 “tw://bible.*?id=42.9.24|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=42.9.24|AUTODETECT|”
24) 7 1 -1 9 0 “tw://bible.*?id=42.17.32|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=42.17.32|AUTODETECT|”
17:32) 7 1 -1 9 0 “tw://bible.*?id=42.17.33|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=42.17.33|AUTODETECT|”
33) 7 1 -1 9 0 “tw://bible.*?id=43.12.25|AUTODETECT|”
; and ) 12 1 -1 9 0 “tw://bible.*?id=43.12.25|AUTODETECT|”
John 12:25) 7 1 -1 9 0 “tw://bible.*?id=43.12.26|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=43.12.26|AUTODETECT|”
26) 7 1 -1 9 0 “tw://bible.*?id=42.10.29-42.10.37|AUTODETECT|”
one soon discovers the true meaning. It is this: the man who through diligent use of the opportunities for service given to him by God has by divine grace surrendered himself to the Lord, to love and to help others 12 1 -1 9 0 “tw://bible.*?id=42.10.29-42.10.37|AUTODETECT|”
Luke 10:29 37) 7 1 -1 9 0 “tw://bible.*?id=48.6.10|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=48.6.10|AUTODETECT|”
Gal. 6:10) 7 1 -1 9 0 “tw://bible.*?id=52.5.15|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=52.5.15|AUTODETECT|”
I Thess. 5:15) 7 1 -1 9 0 0
), and who in so doing has enriched himself, shall by continuing in this course become more and more abundantly rich. On the other hand, from the person who has become poor, because he has never given himself, even whatever little he once had shall be taken away. For the rest, see on 13:12. There follows, in words strongly reminiscent of 8:12, and of 22:13, ) 8 1 -1 9 0 0
And fling the useless servant into the most distant darkness; there shall be weeping and grinding of teeth.) 7 1 -1 9 0 “tw://bible.*?id=42.13.28|AUTODETECT|”
For the second part (weeping and grinding of teeth) see also 13:42; 24:51; and ) 12 1 -1 9 0 “tw://bible.*?id=42.13.28|AUTODETECT|”
Luke 13:28) 7 1 -1 9 0 0
. For the complete thought see on 8:12. ) 7 1 3 8 0 0
The point of the parable, then, is this, ) 6 1 -1 9 0 0
Let everyone be faithful in using the opportunities for service which the Lord has given him) 7 1 -1 9 0 0
. These opportunities, bestowed upon each according to his (God-given) ability, should, out of gratitude to God, be improved in such a manner that the glory of God Triune is advanced, his kingdom extended, and his little ones benefited. ) 6 1 -1 9 0 0
Negligence is punished; diligence, rewarded.) 7 1 -1 9 0 0
) 7 2 3 8 0 0
A few subsidiary points may be noted: ) a. Whatever we have, whether opportunities or ability to use them to advantage, belongs to God. We ) 6 1 -1 9 0 0
possess) 7 1 -1 9 0 0
. God ) 6 1 -1 9 0 0
owns) 7 1 -1 9 0 “tw://bible.*?id=40.25.14|AUTODETECT|”
. What we have is still his property. We are stewards. See ) 12 1 -1 9 0 “tw://bible.*?id=40.25.14|AUTODETECT|”
Matt. 25:14) 7 1 -1 9 0 “tw://bible.*?id=42.16.2|AUTODETECT|”
; also ) 12 1 -1 9 0 “tw://bible.*?id=42.16.2|AUTODETECT|”
Luke 16:2) 7 1 -1 9 0 “tw://bible.*?id=46.4.1|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=46.4.1|AUTODETECT|”
I Cor. 4:1) 7 1 -1 9 0 “tw://bible.*?id=46.4.2|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=46.4.2|AUTODETECT|”
2) 7 1 -1 9 0 “tw://bible.*?id=46.6.19|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=46.6.19|AUTODETECT|”
6:19) 7 1 -1 9 0 “tw://bible.*?id=46.6.20|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=46.6.20|AUTODETECT|”
20) 7 1 -1 9 0 “tw://bible.*?id=60.4.10|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=60.4.10|AUTODETECT|”
I Peter 4:10) 7 1 -1 9 0 0
. ) 7 1 3 8 0 “tw://bible.*?id=40.25.15|AUTODETECT|”
b. The Lord grants us opportunities for service in accordance with our ability to make use of them. Accordingly, since not all men have the same ability, therefore not all have the same, or an equal number of, opportunities. In the day of judgment the number will not matter. The question is only, Have we been faithful in their use? See ) 12 1 -1 9 0 “tw://bible.*?id=40.25.15|AUTODETECT|”
Matt. 25:15) 7 1 -1 9 0 “tw://bible.*?id=40.25.16|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=40.25.16|AUTODETECT|”
16) 7 1 -1 9 0 “tw://bible.*?id=40.25.19-40.25.23|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=40.25.19-40.25.23|AUTODETECT|”
19 23) 7 1 -1 9 0 0
; also 7:24 27. ) 7 1 3 8 0 0
c. Not only ) 6 1 -1 9 0 0
committing) 7 1 -1 9 0 0
murder, adultery, theft, etc. is wrong, but so is also ) 6 1 -1 9 0 0
omitting) 7 1 -1 9 0 “tw://bible.*?id=40.25.18|AUTODETECT|”
good deeds to the glory of God. See ) 12 1 -1 9 0 “tw://bible.*?id=40.25.18|AUTODETECT|”
Matt. 25:18) 7 1 -1 9 0 “tw://bible.*?id=40.25.26|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=40.25.26|AUTODETECT|”
26) 7 1 -1 9 0 “tw://bible.*?id=59.4.17|AUTODETECT|”
; also 25:41 45; ) 12 1 -1 9 0 “tw://bible.*?id=59.4.17|AUTODETECT|”
James 4:17) 7 1 -1 9 0 0
. ) 7 1 3 8 0 “tw://bible.*?id=40.25.19|AUTODETECT|”
d. Jesus did not expect to return immediately. He knew that a relatively long time would elapse before his return. See ) 12 1 -1 9 0 “tw://bible.*?id=40.25.19|AUTODETECT|”
Matt. 25:19) 7 1 -1 9 0 “tw://bible.*?id=53.2.2|AUTODETECT|”
; also 24:9, 14; 25:5; ) 12 1 -1 9 0 “tw://bible.*?id=53.2.2|AUTODETECT|”
II Thess. 2:2) 7 1 -1 9 0 “tw://bible.*?id=53.2.3|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=53.2.3|AUTODETECT|”
3) 7 1 -1 9 0 “tw://bible.*?id=61.3.4-61.3.9|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=61.3.4-61.3.9|AUTODETECT|”
II Peter 3:4 9) 7 1 -1 9 0 “tw://bible.*?id=66.20.1-66.20.3|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=66.20.1-66.20.3|AUTODETECT|”
Rev. 20:1 3) 7 1 -1 9 0 0
; 7 11. ) 7 1 3 8 0 “tw://bible.*?id=40.25.19|AUTODETECT|”
e. Everything should be done with a view to the day of reckoning that is coming. How will this wish, thought, word, or deed, look on the day of the final judgment? is the question that should constantly be asked. See ) 12 1 -1 9 0 “tw://bible.*?id=40.25.19|AUTODETECT|”
Matt. 25:19) 7 1 -1 9 0 “tw://bible.*?id=21.12.14|AUTODETECT|”
; also 25:35 45; ) 12 1 -1 9 0 “tw://bible.*?id=21.12.14|AUTODETECT|”
Eccles. 12:14) 7 1 -1 9 0 “tw://bible.*?id=42.12.47|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=42.12.47|AUTODETECT|”
Luke 12:47) 7 1 -1 9 0 “tw://bible.*?id=42.12.48|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=42.12.48|AUTODETECT|”
48) 7 1 -1 9 0 “tw://bible.*?id=45.2.16|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=45.2.16|AUTODETECT|”
Rom. 2:16) 7 1 -1 9 0 “tw://bible.*?id=47.5.10|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=47.5.10|AUTODETECT|”
II Cor. 5:10) 7 1 -1 9 0 “tw://bible.*?id=66.20.13|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=66.20.13|AUTODETECT|”
Rev. 20:13) 7 1 -1 9 0 0
. ) 7 1 3 8 0 “tw://bible.*?id=40.25.21|AUTODETECT|”
f. Though, in the light of their meaning for eternity, our responsibilities here and now are very important, they will be surpassed by those in hereafter. See ) 12 1 -1 9 0 “tw://bible.*?id=40.25.21|AUTODETECT|”
Matt. 25:21) 7 1 -1 9 0 “tw://bible.*?id=40.25.23|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=40.25.23|AUTODETECT|”
23) 7 1 -1 9 0 0
. ) 7 1 3 8 0 “tw://bible.*?id=40.25.21|AUTODETECT|”
g. To share the Master s own joy and the joy of all the saved is the glory of the life hereafter. See ) 12 1 -1 9 0 “tw://bible.*?id=40.25.21|AUTODETECT|”
Matt. 25:21) 7 1 -1 9 0 “tw://bible.*?id=40.25.23|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=40.25.23|AUTODETECT|”
23) 7 1 -1 9 0 “tw://bible.*?id=55.4.8|AUTODETECT|”
; also ) 12 1 -1 9 0 “tw://bible.*?id=55.4.8|AUTODETECT|”
II Tim. 4:8) 7 1 -1 9 0 “tw://bible.*?id=49.3.15|AUTODETECT|”
; and N.T.C. on ) 12 1 -1 9 0 “tw://bible.*?id=49.3.15|AUTODETECT|”
Eph. 3:15) 7 1 -1 9 0 0
. ) 7 1 3 8 0 “tw://bible.*?id=40.25.24-40.25.30|AUTODETECT|”
h. Instead of being true to his trust, a wicked and lazy person will offer excuses. See ) 12 1 -1 9 0 “tw://bible.*?id=40.25.24-40.25.30|AUTODETECT|”
Matt. 25:24 30) 7 1 -1 9 0 “tw://bible.*?id=42.13.26|AUTODETECT|”
; also 7:22, 23; 25:44, 45; ) 12 1 -1 9 0 “tw://bible.*?id=42.13.26|AUTODETECT|”
Luke 13:26) 7 1 -1 9 0 “tw://bible.*?id=42.13.27|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=42.13.27|AUTODETECT|”
27) 7 1 -1 9 0 0
. None will avail. ) 6 1 3 8 0 0
10. The Son of Man s Coming in His Glory to Judge All the Nations) 7 1 -1 9 0 0
) 7 1 3 8 0 0
What follows is not really a parable, though it does contain parabolic elements. It is a very dramatic, frequently symbolic, description of the last judgment: ) 8 1 -1 9 0 0
31. When the Son of man comes in his glory, and all the angels with him, then he shall sit on the throne of his glory.& ) 7 1 -1 9 0 0
Cf. 24:30b, 31. In both cases the glorious coming of the Son of man, accompanied by angels, is described. The Son of man for this title see on 8:20, pp. 403 407 is here represented as seated upon the throne of ) 6 1 -1 9 0 0
his glory) 7 1 -1 9 0 0
. The symbol indicates a most glorious throne, that is, a throne characterized by external splendor, brightness, brilliance, or radiance, corresponding with the internal and essential splendor of its Occupant s attributes.��) -2 1 0 0 0 0 0 0
_ftnref15
10 1 -1 9 0 “#_ftn15”
827) 7 1 -1 9 0 0
�� ) 7 1 3 8 0 “tw://bible.*?id=18.19.25|AUTODETECT|”
Somewhere in the renewed universe this throne or center of majesty and judgment will be established. Where will that be? Some place it on the earth 12 1 -1 9 0 “tw://bible.*?id=18.19.25|AUTODETECT|”
Job 19:25) 7 1 -1 9 0 “tw://bible.*?id=38.14.4|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=38.14.4|AUTODETECT|”
Zech. 14:4) 7 1 -1 9 0 0
). Whether the passages to which reference is made actually prove this is another question. Two possible objections against the idea of the throne being on earth might be: ) 6 1 -1 9 0 0
a.) 7 1 -1 9 0 0
In the book of Revelation the throne of God and of the Lamb is generally in the upper regions, not on earth; and ) 6 1 -1 9 0 0
b.) 7 1 -1 9 0 0
Would there be room ) 6 1 -1 9 0 0
on earth) 7 1 -1 9 0 0
for all the generations that have ever lived, so as to stand ) 6 1 -1 9 0 0
together) 7 1 -1 9 0 0
before the throne of judgment? But if not on earth, why not in the air? 6 1 -1 9 0 0
after) 7 1 -1 9 0 0
the judgment). We know at any rate that at Christ s return believers will be caught up in clouds, to meet the Lord ) 6 1 -1 9 0 0
in the air) 7 1 -1 9 0 “tw://bible.*?id=52.4.17|AUTODETECT|”
12 1 -1 9 0 “tw://bible.*?id=52.4.17|AUTODETECT|”
I Thess. 4:17) 7 1 -1 9 0 0
). Why would it be impossible that believers go forth joyfully to meet their Lord and Savior, while at the same time the wicked are driven before the judgment-throne? ) 7 1 3 8 0 “tw://bible.*?id=27.7.13|AUTODETECT|”
One thing is certain. It will be a very glorious throne. God, through the Mediator Jesus Christ, will be Judge. Of course, in the outgoing divine works (such as creation, providence, redemption, judgment) all three persons of the Holy Trinity co-operate. Nevertheless, from our present passage it is clear that the honor of judging was conferred on Jesus Christ as Mediator, that is, as a reward for his accomplished mediatorial work. See also ) 12 1 -1 9 0 “tw://bible.*?id=27.7.13|AUTODETECT|”
Dan. 7:13) 7 1 -1 9 0 “tw://bible.*?id=29.3.2|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=29.3.2|AUTODETECT|”
Joel 3:2) 7 1 -1 9 0 “tw://bible.*?id=58.4.2|AUTODETECT|”
12 1 -1 9 0 “tw://bible.*?id=58.4.2|AUTODETECT|”
Heb. 4:2) 7 1 -1 9 0 “tw://bible.*?id=40.13.41|AUTODETECT|”
); ) 12 1 -1 9 0 “tw://bible.*?id=40.13.41|AUTODETECT|”
Matt. 13:41) 7 1 -1 9 0 “tw://bible.*?id=40.16.27|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=40.16.27|AUTODETECT|”
16:27) 7 1 -1 9 0 “tw://bible.*?id=40.26.64|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=40.26.64|AUTODETECT|”
26:64) 7 1 -1 9 0 “tw://bible.*?id=40.28.18|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=40.28.18|AUTODETECT|”
28:18) 7 1 -1 9 0 “tw://bible.*?id=43.5.22|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=43.5.22|AUTODETECT|”
John 5:22) 7 1 -1 9 0 “tw://bible.*?id=43.5.27|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=43.5.27|AUTODETECT|”
27) 7 1 -1 9 0 “tw://bible.*?id=50.2.9|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=50.2.9|AUTODETECT|”
Phil. 2:9) 7 1 -1 9 0 “tw://bible.*?id=50.2.10|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=50.2.10|AUTODETECT|”
10) 7 1 -1 9 0 0
. ) 7 1 3 8 0 “tw://bible.*?id=53.1.7|AUTODETECT|”
Associated with the Son of man in the judgment will be the angels. They are mentioned here not only because, by forming Christ s train, they enhance his glory, but also because they are given a task to perform. They will gather the wicked before the judgment throne and cast them into the furnace of fire 12 1 -1 9 0 “tw://bible.*?id=53.1.7|AUTODETECT|”
II Thess. 1:7) 7 1 -1 9 0 “tw://bible.*?id=53.1.8|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=53.1.8|AUTODETECT|”
8) 7 1 -1 9 0 “tw://bible.*?id=66.14.17-66.14.20|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=66.14.17-66.14.20|AUTODETECT|”
Rev. 14:17 20) 7 1 -1 9 0 “tw://bible.*?id=40.24.31|AUTODETECT|”
). That the angels will also gather the elect from the four winds and bring them to their Judge-Savior, is clear from ) 12 1 -1 9 0 “tw://bible.*?id=40.24.31|AUTODETECT|”
Matt. 24:31) 7 1 -1 9 0 0
. ) 7 1 3 8 0 0
This gathering of both the saved and the unsaved, and their separation, are described in verse ) 8 1 -1 9 0 0
32.& and before him shall be gathered all the nations, and he shall separate them from each other, as the shepherd separates the sheep from the goats.& ) 7 1 -1 9 0 “tw://bible.*?id=66.20.11-66.20.15|AUTODETECT|”
Clearly, then, the judgment described concerns everybody, the entire human race. It is as universal here as in ) 12 1 -1 9 0 “tw://bible.*?id=66.20.11-66.20.15|AUTODETECT|”
Rev. 20:11 15) 7 1 -1 9 0 0
. None are excluded, neither the wicked nor the righteous. All the nations indicates all people indiscriminately; not, for example, the nations as contrasted with the Jews, as if the essence of the Grand Assize would be to discover how this or that nation had treated the Jews! ) 7 1 3 8 0 0
Those gathered before the throne are persons, individuals, without any regard to their nationality; hence, all the nations. And in the case of any given individual what matters is whether he has during his earthly life given evidence of his faith in the Lord Jesus Christ; therefore, of a life in harmony with Christ s commands and example. See verses 34 46. ) 7 1 3 8 0 “tw://bible.*?id=43.10.3|AUTODETECT|”
On the basis of this determination the Judge separates those gathered, as a shepherd separates the sheep from the goats. Cf. 13:40 43; and 13:49, 50. Though sheep and goats during the day often intermingle, yet when the shepherd calls the sheep, the goats do not respond. Sheep probably symbolize those who trust in that is, follow the Savior, are meek, and obedient 12 1 -1 9 0 “tw://bible.*?id=43.10.3|AUTODETECT|”
John 10:3) 7 1 -1 9 0 “tw://bible.*?id=43.10.4|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=43.10.4|AUTODETECT|”
4) 7 1 -1 9 0 “tw://bible.*?id=43.10.27|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=43.10.27|AUTODETECT|”
27) 7 1 -1 9 0 “tw://bible.*?id=26.34.17-26.34.19|AUTODETECT|”
); goats, those who are belligerent, unruly, and destructive 12 1 -1 9 0 “tw://bible.*?id=26.34.17-26.34.19|AUTODETECT|”
Ezek. 34:17 19) 7 1 -1 9 0 “tw://bible.*?id=27.8.5|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=27.8.5|AUTODETECT|”
Dan. 8:5) 7 1 -1 9 0 “tw://bible.*?id=27.8.7|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=27.8.7|AUTODETECT|”
7) 7 1 -1 9 0 “tw://bible.*?id=27.8.21|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=27.8.21|AUTODETECT|”
21) 7 1 -1 9 0 0
. The manner in which anyone standing before the Son of man has treated his people, that is, all those saved by grace regardless of nationality, race, etc., determines whether he is a sheep or a goat. ) 8 1 3 8 0 0
33.& and he shall put the sheep at his right and the goats at his left.) 7 1 -1 9 0 0
��) -2 1 0 0 0 0 0 0
_ftnref16
10 1 -1 9 0 “#_ftn16”
828) 7 1 -1 9 0 0
�� Being thus placed, each person knew immediately that he was ) 6 1 -1 9 0 0
a.) 7 1 -1 9 0 0
saved, or ) 6 1 -1 9 0 0
b.) 7 1 -1 9 0 “tw://bible.*?id=43.5.28|AUTODETECT|”
condemned. That believers, too, are standing before the throne is clear not only from the very description all the nations & sheep & goats but also from such passages as ) 12 1 -1 9 0 “tw://bible.*?id=43.5.28|AUTODETECT|”
John 5:28) 7 1 -1 9 0 “tw://bible.*?id=43.5.29|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=43.5.29|AUTODETECT|”
29) 7 1 -1 9 0 “tw://bible.*?id=45.14.10|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=45.14.10|AUTODETECT|”
Rom. 14:10) 7 1 -1 9 0 “tw://bible.*?id=46.3.13|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=46.3.13|AUTODETECT|”
I Cor. 3:13) 7 1 -1 9 0 “tw://bible.*?id=47.5.10|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=47.5.10|AUTODETECT|”
II Cor. 5:10) 7 1 -1 9 0 “tw://bible.*?id=43.3.18|AUTODETECT|”
. Yet believers do not come into judgment, are not condemned 12 1 -1 9 0 “tw://bible.*?id=43.3.18|AUTODETECT|”
John 3:18) 7 1 -1 9 0 “tw://bible.*?id=43.5.24|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=43.5.24|AUTODETECT|”
5:24) 7 1 -1 9 0 0
). In fact, in the passage that immediately follows (see verses 34 40) not a single one of their sins is even mentioned, only their good deeds. ) 7 3 3 8 0 0
The objection is often heard, The final judgment is entirely unnecessary and superfluous, for long before that time the reprobate will already know where they will spend eternity, and so will also the elect. Is it not true that when a person dies, his soul immediately enters heaven or hell? So, what possible purpose would a final judgment serve? ) However, this reasoning is faulty. Note the following facts which show that the final judgment, at the last day, is indeed necessary: ) a. The ) 6 1 -1 9 0 0
survivors) 7 1 -1 9 0 0
that is, those individuals who will still be living on earth when Jesus returns have not yet been assigned either to heaven or to hell. Hence ) 6 1 -1 9 0 0
they) 7 1 -1 9 0 0
at least must still be judged. ) 7 1 3 8 0 0
b. But the final judgment is necessary not only for them but for everyone. This is true because the exact degree, or measure of weal or woe which anyone will receive ) 6 1 -1 9 0 0
in soul and body) 7 1 -1 9 0 0
throughout eternity has not yet been designated. Up to the moment of the final judgment all those who have died have been in heaven or hell ) 6 1 -1 9 0 0
with respect to their souls only) 7 1 -1 9 0 0
. ) 7 2 3 8 0 0
c. The righteousness of God must be publicly displayed, that he may be glorified. ) d. The righteousness of Christ and the honor of his people must be publicly vindicated. When the world in general last saw Jesus, he was hanging on a cross, ) 6 1 -1 9 0 0
as if) 7 1 -1 9 0 0
he were a criminal! This estimate as if he were a malefactor condemned for his own personal crimes must be reversed. All men must see him whom they have pierced. They must behold him in his glory with his people on his right hand. ) 8 1 3 8 0 0
34. Then the king shall say to those at his right, Come, you who are blessed by my Father, inherit the kingdom prepared for you since the founding of the world.& ) 7 1 -1 9 0 “tw://bible.*?id=49.1.22|AUTODETECT|”
Since the Son of man is clothed with all authority 12 1 -1 9 0 “tw://bible.*?id=49.1.22|AUTODETECT|”
Eph. 1:22) 7 1 -1 9 0 “tw://bible.*?id=43.18.36|AUTODETECT|”
), he is called the King 12 1 -1 9 0 “tw://bible.*?id=43.18.36|AUTODETECT|”
John 18:36) 7 1 -1 9 0 “tw://bible.*?id=66.19.16|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=66.19.16|AUTODETECT|”
Rev. 19:16) 7 1 -1 9 0 0
). To be at the King s right means to hear from his lips, Come. They are welcomed to close, loving, and abiding fellowship with their Savior, the Judge and King. No greater blessing can be i) 6 1 -1 9 0 0
magi) 7 1 -1 9 0 “tw://bible.*?id=19.17.15|AUTODETECT|”
ned 12 1 -1 9 0 “tw://bible.*?id=19.17.15|AUTODETECT|”
Ps. 17:15) 7 1 -1 9 0 “tw://bible.*?id=19.73.23-19.73.25|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=19.73.23-19.73.25|AUTODETECT|”
73:23 25) 7 1 -1 9 0 0
). They are those who have been and, as the tense of the original implies, are abidingly the blessed of or: those blessed by the Father, who bestowed upon them ) 6 1 -1 9 0 0
salvation,) 7 1 -1 9 0 0
that is, who delivered them from the greatest evil, sin and all its consequences, and placed them in possession of the greatest good, right standing before him and all it implies. ) 7 1 3 8 0 0
They hear the joyful words, inherit the kingdom. For kingdom see on 4:23, 13:43. Since this is the judgment day, the kingdom in its final phase is meant here. These blessed ones, who were already heirs ) 6 1 -1 9 0 0
by right) 7 1 -1 9 0 0
now also become heirs ) 6 1 -1 9 0 0
in fact,) 7 1 -1 9 0 “tw://bible.*?id=45.8.17|AUTODETECT|”
and this in the full sense of the term. All the promises of salvation full and free are now about to be fulfilled in them everlastingly and ever progressively; all this in and through Christ 12 1 -1 9 0 “tw://bible.*?id=45.8.17|AUTODETECT|”
Rom. 8:17) 7 1 -1 9 0 0
). For the implications of the term inherit see on 5:5. ) 7 1 3 8 0 0
It is surely wonderful and comforting to observe that before the good deeds of these sheep are mentioned (verses 35, 36) emphasis is first of all placed on the fact that the basis of their salvation, hence also of these good deeds, is their having been chosen from eternity: ) 6 1 -1 9 0 0
the kingdom had been prepared for them,) 7 1 -1 9 0 0
and this not just recently, but ) 6 1 -1 9 0 0
from the founding) 7 1 -1 9 0 0
6 1 -1 9 0 0
foundation) 7 1 -1 9 0 0
) ) 6 1 -1 9 0 0
of the world) 7 1 -1 9 0 0
. Whether this phrase 6 1 -1 9 0 0
from,) 7 1 -1 9 0 0
etc.) is used or ) 6 1 -1 9 0 0
before,) 7 1 -1 9 0 “tw://bible.*?id=49.1.4|AUTODETECT|”
etc. 12 1 -1 9 0 “tw://bible.*?id=49.1.4|AUTODETECT|”
Eph. 1:4) 7 1 -1 9 0 0
), the result is the same: from eternity. The good pleasure of God Triune, his sovereign grace, is the foundation of their salvation. Their good works are the fruit, not the root, of grace. This must be borne in mind throughout the study of verses 35, 36. To God alone be the glory! ) 7 1 3 8 0 0
Having pointed this out, Jesus, predicting and describing the words of welcome which he himself will one day use, is now able to continue: ) 8 1 -1 9 0 0
35, 36 & for I was hungry, and you gave me to eat; I was thirsty, and you gave me a drink; I was a stranger, and you welcomed me; in need of clothes, and you clothed me; I was sick, and you looked after me; I was in prison, and you came to see me.) 7 1 -1 9 0 0
Throughout his ministry, by means of precept and example, Jesus had stressed the necessity of feelings and works of love, mercy, and generosity (5:7, 43 48; 8:17; 9:36; 11:28 30; 12:7, 20, 21; 14:16, 34 36; 15:32; 18:1 6, 22, 35; 19:13 15; 20:28; 22:9, 37 39; 23:37). So it is altogether natural that this is what he expects of his followers. Now those who are here called blessed have shown kindness to the Son of man while he was still in the state of humiliation, rejected of men. Therefore all the more they will be called blessed when he returns in glory. All these kindnesses you have shown ) 6 1 -1 9 0 0
to me,) 7 1 -1 9 0 0
says the King when he returns in glory. The combination I & me occurs six times in succession. ) 7 1 3 8 0 0
What is deserving of special attention is the fact that in each case of need I was hungry, thirsty, a stranger, etc. and of satisfaction of this need you gave me to eat, etc. ) 6 1 -1 9 0 0
it is the faithful discharge of humble duties pertaining to day by day living, that is given as the reason for the words of congratulation and approbation, and for the cheering invitation to come in and take possession of the blessings of the kingdom in its final stage) 7 1 -1 9 0 0
. What Jesus is saying is, In your daily life and conduct, in what are often called the little things of life, you have furnished proof that you are my true disciples. Therefore I call you blessed. This shows that in the kingdom of heaven there is room, plenty of room, for people who have not in the technical sense prophesied in Christ s name, have not cast out demons, and have not done many mighty works in his name. In fact, for those who ) 6 1 -1 9 0 0
boast) 7 1 -1 9 0 0
about such great accomplishments there is no room (7:22, 23). It is Christ s unpretentious but sincere follower, who honors him in the common things of life, that is here pronounced blessed. ) 7 1 3 8 0 0
That these people are indeed genuine children of God is clear from their reaction to the words of the Son of man, the King: ) 8 1 -1 9 0 0
37 39. Then the righteous shall answer, saying, Lord, when did we see thee hungry and feed thee, or thirsty and give thee a drink, and when did we see thee a stranger and welcome thee, or in need of clothes and clothe thee, and when did we see thee sick or in prison and come to thee?) 7 1 -1 9 0 0
Thoroughly unaware are these people of ever having performed any good deeds which was exactly what made these deeds so good! It seems strange to them that they who had accomplished so little should now receive the ultimate accolade, a bestowal of praise uttered by the One who was their Lord and King. Note also that they are called the righteous. To limit this term as here used entirely to the forensic sense��) -2 1 0 0 0 0 0 0
_ftnref17
10 1 -1 9 0 “#_ftn17”
829) 7 1 -1 9 0 0
�� would seem to be impossible. Certainly the forensic sense is basic. But righteousness of imputation cannot be separated from that of impartation. Justification goes hand in hand with sanctification. In the present context the emphasis may well be on conduct that is in conformity with the law of God, deeds that are pleasing to him. ) 7 1 3 8 0 0
The astonishment expressed by these followers of the Lord was that borne of service spontaneously, gladly, gratefully, and humbly rendered, and then completely forgotten. Their utterance of surprise receives a memorable reply: ) 8 1 -1 9 0 0
40. And the King shall answer them, I solemnly assure you,) 7 1 -1 9 0 0
see on 5:18 ) 8 1 -1 9 0 0
whatever you did for one of these brothers of mine, (even) for one of the least, you did it for me.) 7 1 -1 9 0 “tw://bible.*?id=41.13.13|AUTODETECT|”
The very close connection between Christ and his genuine followers is shown here, as also in 10:25, 40, 42; ) 12 1 -1 9 0 “tw://bible.*?id=41.13.13|AUTODETECT|”
Mark 13:13) 7 1 -1 9 0 “tw://bible.*?id=43.15.5|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=43.15.5|AUTODETECT|”
John 15:5) 7 1 -1 9 0 “tw://bible.*?id=43.15.18-43.15.21|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=43.15.18-43.15.21|AUTODETECT|”
18 21) 7 1 -1 9 0 “tw://bible.*?id=44.9.4|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=44.9.4|AUTODETECT|”
Acts 9:4) 7 1 -1 9 0 “tw://bible.*?id=44.9.5|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=44.9.5|AUTODETECT|”
5) 7 1 -1 9 0 “tw://bible.*?id=44.22.7|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=44.22.7|AUTODETECT|”
22:7) 7 1 -1 9 0 “tw://bible.*?id=44.26.14|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=44.26.14|AUTODETECT|”
26:14) 7 1 -1 9 0 “tw://bible.*?id=44.26.15|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=44.26.15|AUTODETECT|”
15) 7 1 -1 9 0 “tw://bible.*?id=47.1.5|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=47.1.5|AUTODETECT|”
II Cor. 1:5) 7 1 -1 9 0 “tw://bible.*?id=47.1.10|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=47.1.10|AUTODETECT|”
10) 7 1 -1 9 0 “tw://bible.*?id=48.2.20|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=48.2.20|AUTODETECT|”
Gal. 2:20) 7 1 -1 9 0 “tw://bible.*?id=48.6.17|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=48.6.17|AUTODETECT|”
6:17) 7 1 -1 9 0 “tw://bible.*?id=51.1.24|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=51.1.24|AUTODETECT|”
Col. 1:24) 7 1 -1 9 0 “tw://bible.*?id=66.12.4|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=66.12.4|AUTODETECT|”
Rev. 12:4) 7 1 -1 9 0 “tw://bible.*?id=66.12.13|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=66.12.13|AUTODETECT|”
13) 7 1 -1 9 0 “tw://bible.*?id=20.19.17|AUTODETECT|”
. Cf. ) 12 1 -1 9 0 “tw://bible.*?id=20.19.17|AUTODETECT|”
Prov. 19:17) 7 1 -1 9 0 0
. Whatever was done for Christ s disciples, out of love for Christ, is counted as if done for Christ. Note especially for one of these brothers of mine, a marvelous word of condescending love, made even more glorious by the addition of (even) for one of the least. The reference is to the little favor to one of Christ s little ones, one who will never be mentioned in the headlines, the little favor almost instantly forgotten by the doer, but by the little one s Lord and Savior remembered throughout all the coming ages, and mentioned on the day of the final judgment! Wonderful! ) 7 1 3 8 0 “tw://bible.*?id=61.2.4|AUTODETECT|”
Jesus now also addresses those on the left, and in doing this he shows that not only human beings but even angels are judged. Cf. 8:29; ) 12 1 -1 9 0 “tw://bible.*?id=61.2.4|AUTODETECT|”
II Peter 2:4) 7 1 -1 9 0 “tw://bible.*?id=65.1.6|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=65.1.6|AUTODETECT|”
Jude 6) 7 1 -1 9 0 “tw://bible.*?id=66.20.10|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=66.20.10|AUTODETECT|”
Rev. 20:10) 7 1 -1 9 0 “tw://bible.*?id=66.20.14|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=66.20.14|AUTODETECT|”
14) 7 1 -1 9 0 “tw://bible.*?id=66.20.15|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=66.20.15|AUTODETECT|”
15) 7 1 -1 9 0 0: ) 8 1 -1 9 0 0

Then he shall also speak to those at his left (saying): Depart from me, you accursed ones, into the everlasting fire prepared for the devil and his angels.& ) 7 1 -1 9 0 0 This passage describes the punishment of the wicked as consisting of: ) 6 1 -1 9 0 0 a.) 7 1 -1 9 0 0 separation ; ) 6 1 -1 9 0 0 b.) 7 1 -1 9 0 0 association ; ) 6 1 -1 9 0 0 c.) 7 1 -1 9 0 0 fire , to which may be added ) 6 1 -1 9 0 0 d.) 7 1 -1 9 0 0 (see verse 30) darkness . ) 7 1 3 8 0 “tw://bible.?id=42.12.47|AUTODETECT|” It must be borne in mind that hell s most dreadful torment is for those who, though they knew the way, rejected it 12 1 -1 9 0 “tw://bible.?id=42.12.47|AUTODETECT|” Luke 12:47) 7 1 -1 9 0 “tw://bible.?id=42.12.48|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=42.12.48|AUTODETECT|”

7 1 -1 9 0 0 ). First of all, then, hell means ) 6 1 -1 9 0 0 separation) 7 1 -1 9 0 “tw://bible.?id=42.13.27|AUTODETECT|” . The wicked will hear the terrible words, Depart from me, you accursed, which is the opposite of Come, you blessed. Besides 25:41 see also 7:23; ) 12 1 -1 9 0 “tw://bible.?id=42.13.27|AUTODETECT|” Luke 13:27) 7 1 -1 9 0 “tw://bible.?id=42.13.28|AUTODETECT|” . They will go away into everlasting punishment (25:46). Their dwelling-place will be outside the banquet hall, the wedding feast, the shut door (8:11, 12; 22:13; 25:10 13). Within is the bridegroom. Within are also all who accepted the invitation before it was too late. Outside are the sons of the kingdom who, having spurned the gracious summons, are knocking at the door in vain 12 1 -1 9 0 “tw://bible.?id=42.13.28|AUTODETECT|” Luke 13:28) 7 1 -1 9 0 “tw://bible.?id=66.22.15|AUTODETECT|” ). Outside are dogs 12 1 -1 9 0 “tw://bible.?id=66.22.15|AUTODETECT|” Rev. 22:15) 7 1 -1 9 0 “tw://bible.?id=66.9.1|AUTODETECT|” ). The wicked are cast down down down into the bottomless pit 12 1 -1 9 0 “tw://bible.?id=66.9.1|AUTODETECT|” Rev. 9:1) 7 1 -1 9 0 “tw://bible.?id=66.9.2|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=66.9.2|AUTODETECT|”
7 1 -1 9 0 “tw://bible.?id=66.11.7|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=66.11.7|AUTODETECT|” 11:7) 7 1 -1 9 0 “tw://bible.?id=66.17.8|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=66.17.8|AUTODETECT|” 17:8) 7 1 -1 9 0 “tw://bible.?id=66.20.1|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=66.20.1|AUTODETECT|” 20:1) 7 1 -1 9 0 “tw://bible.?id=66.20.3|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=66.20.3|AUTODETECT|”
7 1 -1 9 0 0 ). Thus they sink away endlessly from the presence of God and of the Lamb. ) 7 1 3 8 0 0 Secondly, hell means ) 6 1 -1 9 0 0 association,) 7 1 -1 9 0 0 the most gruesome togetherness of all. The wicked will dwell forever with the devil and his angels, for whom the everlasting fire was prepared. ) 7 1 3 8 0 0 Thirdly, then, hell is the place of ) 6 1 -1 9 0 0 fire,) 7 1 -1 9 0 0 of ) 6 1 -1 9 0 0 the flame) 7 1 -1 9 0 “tw://bible.?id=23.33.14|AUTODETECT|” . This is the language of Scripture throughout 12 1 -1 9 0 “tw://bible.?id=23.33.14|AUTODETECT|” Isa. 33:14) 7 1 -1 9 0 “tw://bible.?id=23.66.24|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=23.66.24|AUTODETECT|” 66:24) 7 1 -1 9 0 “tw://bible.?id=40.3.12|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=40.3.12|AUTODETECT|” Matt. 3:12) 7 1 -1 9 0 “tw://bible.?id=40.5.22|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=40.5.22|AUTODETECT|” 5:22) 7 1 -1 9 0 “tw://bible.?id=40.13.40|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=40.13.40|AUTODETECT|” 13:40) 7 1 -1 9 0 “tw://bible.?id=40.13.42|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=40.13.42|AUTODETECT|”
7 1 -1 9 0 “tw://bible.?id=40.13.50|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=40.13.50|AUTODETECT|”
7 1 -1 9 0 “tw://bible.?id=40.18.8|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=40.18.8|AUTODETECT|” 18:8) 7 1 -1 9 0 “tw://bible.?id=40.18.9|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=40.18.9|AUTODETECT|”
7 1 -1 9 0 “tw://bible.?id=41.9.43-41.9.48|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=41.9.43-41.9.48|AUTODETECT|” Mark 9:43 48) 7 1 -1 9 0 “tw://bible.?id=42.3.17|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.3.17|AUTODETECT|” Luke 3:17) 7 1 -1 9 0 “tw://bible.?id=42.16.19-42.16.31|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.16.19-42.16.31|AUTODETECT|” 16:19 31) 7 1 -1 9 0 “tw://bible.?id=65.1.7|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=65.1.7|AUTODETECT|” Jude 7) 7 1 -1 9 0 “tw://bible.?id=66.14.10|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=66.14.10|AUTODETECT|” Rev. 14:10) 7 1 -1 9 0 “tw://bible.?id=66.19.20|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=66.19.20|AUTODETECT|” 19:20) 7 1 -1 9 0 “tw://bible.?id=66.19.20|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=66.19.20|AUTODETECT|”
7 1 -1 9 0 “tw://bible.?id=66.19.14|AUTODETECT|” :10, ) 12 1 -1 9 0 “tw://bible.?id=66.19.14|AUTODETECT|”
7 1 -1 9 0 “tw://bible.?id=66.19.15|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=66.19.15|AUTODETECT|”
7 1 -1 9 0 “tw://bible.?id=66.21.8|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=66.21.8|AUTODETECT|” 21:8) 7 1 -1 9 0 0 ). This fire is unquenchable. It devours forever and ever. ) 7 1 3 8 0 0 Fourthly, hell is the abode of ) 6 1 -1 9 0 0 darkness) 7 1 -1 9 0 “tw://bible.?id=65.1.6|AUTODETECT|” (8:12; 22:13), the place where evil spirits are kept in everlasting chains under darkness 12 1 -1 9 0 “tw://bible.?id=65.1.6|AUTODETECT|” Jude 6) 7 1 -1 9 0 “tw://bible.?id=65.1.13|AUTODETECT|” ). For the impenitent the gloom of darkness has been preserved forever 12 1 -1 9 0 “tw://bible.?id=65.1.13|AUTODETECT|” Jude 13) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 This description gives rise to questions: ) 6 1 -1 9 0 0 a.) 7 1 -1 9 0 “tw://bible.?id=19.139.7-19.139.12|AUTODETECT|” How is it possible for the wicked to be sent away from (or: to depart from) God? Is not God omnipresent? 12 1 -1 9 0 “tw://bible.?id=19.139.7-19.139.12|AUTODETECT|” Ps. 139:7 12) 7 1 -1 9 0 0 ). Answer: Although God is indeed everywhere, that presence is not everywhere a presence of love. It is from this presence of love, patience, and warning that the wicked are finally banished forever. ) 6 1 -1 9 0 0 b.) 7 1 -1 9 0 0 If hell is the place of fire, of the flame, of burning, how can it also be the abode of darkness? Answer: Burning and darkness are not necessarily mutually exclusive. For example, by a certain form of radiation a person may be seriously burned while he is in a dark room. It has happened. We also speak of burning thirst and of burning fever. It is therefore possible that in some literal, semi-literal, at least physical, sense hell can be the place of burning even though it is also the abode of darkness. Moreover, the term everlasting fire here in 25:41 may be used mainly as a symbol. At least, the physical sense does not exhaust its meaning. Everlasting fire has been prepared for the devil and his angels, yet these are ) 6 1 -1 9 0 0 spirits) 7 1 -1 9 0 “tw://bible.?id=5.32.22|AUTODETECT|” . Also, Scripture frequently associates two other concepts with that of fire, namely, divine wrath and human anguish 12 1 -1 9 0 “tw://bible.?id=5.32.22|AUTODETECT|” Deut. 32:22) 7 1 -1 9 0 “tw://bible.?id=19.11.6|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=19.11.6|AUTODETECT|” Ps. 11:6) 7 1 -1 9 0 “tw://bible.?id=19.18.8|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=19.18.8|AUTODETECT|” 18:8) 7 1 -1 9 0 “tw://bible.?id=19.21.9|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=19.21.9|AUTODETECT|” 21:9) 7 1 -1 9 0 “tw://bible.?id=19.97.3|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=19.97.3|AUTODETECT|” 97:3) 7 1 -1 9 0 “tw://bible.?id=19.140.10|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=19.140.10|AUTODETECT|” 140:10) 7 1 -1 9 0 “tw://bible.?id=24.4.4|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=24.4.4|AUTODETECT|” Jer. 4:4) 7 1 -1 9 0 “tw://bible.?id=30.1.4|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=30.1.4|AUTODETECT|” Amos 1:4) 7 1 -1 9 0 “tw://bible.?id=30.1.7|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=30.1.7|AUTODETECT|”
7 1 -1 9 0 “tw://bible.?id=30.1.10|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=30.1.10|AUTODETECT|”
7 1 -1 9 0 “tw://bible.?id=34.1.6|AUTODETECT|” , etc.; ) 12 1 -1 9 0 “tw://bible.?id=34.1.6|AUTODETECT|” Nah. 1:6) 7 1 -1 9 0 “tw://bible.?id=39.3.2|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=39.3.2|AUTODETECT|” Mal. 3:2) 7 1 -1 9 0 “tw://bible.?id=66.14.10|AUTODETECT|” ; and ) 12 1 -1 9 0 “tw://bible.?id=66.14.10|AUTODETECT|” Rev. 14:10) 7 1 -1 9 0 “tw://bible.?id=66.14.11|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=66.14.11|AUTODETECT|”
7 1 -1 9 0 “tw://bible.?id=40.27.45|AUTODETECT|” ). See also on ) 12 1 -1 9 0 “tw://bible.?id=40.27.45|AUTODETECT|” Matt. 27:45) 7 1 -1 9 0 “tw://bible.?id=40.27.46|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=40.27.46|AUTODETECT|”
7 1 -1 9 0 0 . ) 7 1 3 8 0 0 As a statement of the reason why the wicked are consigned to everlasting fire the sixfold I was & of verses 35, 36 is now repeated, the last two items being condensed into one, so that we now have a fivefold description of Christ s condition. Each of the five items is followed by the dismal and you did not & instead of by the joyous you gave me & you welcomed me & of verses 35, 36: ) 8 1 -1 9 0 0 42, 43 & for I was hungry, and you did not give me to eat; I was thirsty, and you did not give me a drink; I was a stranger, and you did not welcome me; in need of clothes, and you did not clothe me; sick and in prison, and you did not look after me.) 7 1 -1 9 0 “tw://bible.?id=58.2.3|AUTODETECT|” It should be noted that all these sins are negative. Not a single sinful deed such as idolatry, murder, adultery, theft, etc. is mentioned. Only sins of omission are enumerated, sins of neglect. Cf. ) 12 1 -1 9 0 “tw://bible.?id=58.2.3|AUTODETECT|” Heb. 2:3) 7 1 -1 9 0 0 . This neglect proves that these people have not believed in the Son of man. For this unbelief, thus demonstrated, they are condemned. ) 7 1 3 8 0 0 In abbreviated form the wicked now ask the same question as that asked by the righteous (vss. 37 39): ) 8 1 -1 9 0 0

Then they, too, shall answer, saying, Lord, when did we see thee hungry or thirsty or a stranger or in need of clothes or sick or in prison, and did not wait on thee?) 7 1 -1 9 0 0 It cannot be proved that any special significance should be attached to this abbreviated form. The question in both cases is essentially the same. In both cases it is an utterance of astonishment. Nevertheless, the root of the question reveals a sharp contrast. In the case of the righteous we are dealing with astonishment borne of service gratefully rendered, and then completely forgotten. In the case of the wicked the expression of surprise, if not actually feigned, is rooted in self-delusion, the product of unbelief. Continued: ) 8 1 -1 9 0 0
Then he shall answer them, saying, I solemnly assure you, whatever you did not do for one of the least of these, you did not do for me.) 7 1 -1 9 0 0 Because of the close connection between Christ and his genuine followers see on verse 40 whatever was not done for Christ s disciples is counted as if not done for Christ. Final result: ) 8 1 -1 9 0 0
And these shall go away into everlasting punishment, but the righteous into everlasting life.) 7 1 -1 9 0 “tw://bible.?id=27.12.2|AUTODETECT|” Cf. ) 12 1 -1 9 0 “tw://bible.?id=27.12.2|AUTODETECT|” Dan. 12:2) 7 1 -1 9 0 0 . Common to the concept everlasting in both of these cases is the idea without end. There is going to be an enduring separation. Punishment and life are everlasting. There will be no change (F. W. Grosheide). Contrary to ) -2 1 0 0 0 0 0 0 _ftnref18 11 1 -1 9 0 “#_ftn18” A.V.) 7 1 -1 9 0 “tw://bible.?id=23.66.24|AUTODETECT|” everlasting & eternal the adjective must be rendered by the same word in both of these balanced and co-ordinate clauses; hence, either eternal & eternal or everlasting & everlasting. Along with Williams, Beck, Goodspeed, and Norlie I prefer the latter. See ) 12 1 -1 9 0 “tw://bible.?id=23.66.24|AUTODETECT|” Isa. 66:24) 7 1 -1 9 0 “tw://bible.?id=41.9.48|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=41.9.48|AUTODETECT|” Mark 9:48) 7 1 -1 9 0 “tw://bible.?id=66.14.11|AUTODETECT|” , where their worm does not die and the fire is not quenched ; ) 12 1 -1 9 0 “tw://bible.?id=66.14.11|AUTODETECT|” Rev. 14:11) 7 1 -1 9 0 “tw://bible.?id=66.18.21-66.18.23|AUTODETECT|” , the smoke of their torment goes up forever and ever. Note also the sixfold no more at all of ) 12 1 -1 9 0 “tw://bible.?id=66.18.21-66.18.23|AUTODETECT|” Rev. 18:21 23) 7 1 -1 9 0 “tw://bible.?id=66.7.16|AUTODETECT|” . Similarly, with respect to God s children, They shall hunger no more, nor thirst any more 12 1 -1 9 0 “tw://bible.?id=66.7.16|AUTODETECT|” Rev. 7:16) 7 1 -1 9 0 “tw://bible.?id=66.10.6|AUTODETECT|” ). Nowhere not even in ) 12 1 -1 9 0 “tw://bible.?id=66.10.6|AUTODETECT|” Rev. 10:6) 7 1 -1 9 0 0 does Scripture support the notion that either after death or after the judgment day there will be no more time. Nowhere does Scripture eternalize or deify the inhabitants of the coming aeon.��) -2 1 0 0 0 0 0 0 _ftnref19 10 1 -1 9 0 “#_ftn19”

7 1 -1 9 0 0 �� And since here in 25:46 the same adjective is used in both clauses, the word to be used in the translation should make clear in which respect the two, namely, punishment for the wicked and life for the righteous, are the same. They are the same in this one respect, namely, that they last on and on and on, without ever coming to an end. ) 7 1 3 8 0 “tw://bible.?id=43.3.16|AUTODETECT|” Having said this, it must now immediately be emphasized that qualitively there is, of course, a vast difference between the punishment and the life. In connection with life this has been shown above; see on 19:16; cf. N.T.C. on ) 12 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 7 1 -1 9 0 0 . Briefly, life in the expression everlasting life means salvation full and free. On the contrary punishment in the phrase everlasting punishment means damnation and all this implies.��) -2 1 0 0 0 0 0 0 _ftnref20 10 1 -1 9 0 “#_ftn20”
7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 With this important word of instruction, prediction, warning, and consolation, the last of Christ s six discourses, as reported by Matthew, is ended. ) -2 1 0 0 0 0 0 0 _ftn1 9 1 3 8 0 “#_ftnref1” 814 ) 7 1 -1 9 0 “tw://bible.?id=42.11.21|AUTODETECT|” Here �� probably simply means their. As in 21:8; ) 12 1 -1 9 0 “tw://bible.?id=42.11.21|AUTODETECT|” Luke 11:21) 7 1 -1 9 0 “tw://bible.?id=42.12.36|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.12.36|AUTODETECT|” 12:36) 7 1 -1 9 0 0 , it seems to be used in the place of the possessive pronoun. ) -2 1 0 0 0 0 0 0 _ftn2 10 1 3 8 0 “#_ftnref2” 815 ) 7 1 -1 9 0 0 For the various elements of such a wedding see my book, ) 6 1 -1 9 0 0 More Than Conquerors) 7 1 -1 9 0 0 , pp. 215, 216. ) -2 1 0 0 0 0 0 0 _ftn3 10 1 3 8 0 “#_ftnref3” 816 ) 7 1 -1 9 0 0 In that case these girls would be going out to meet the bridegroom and the bride, as a few textual variants represent the situation. But the preponderance of textual evidence omits and the bride. ) -2 1 0 0 0 0 0 0 _ftn4 10 1 3 8 0 “#_ftnref4” 817 ) 7 1 -1 9 0 0 Respectively, ) 6 1 -1 9 0 0 Word Pictures) 7 1 -1 9 0 0 , Vol. I, p. 196; ) 6 1 -1 9 0 0 The Life and Times of Jesus The Messiah) 7 1 -1 9 0 0 , Vol. II, p. 457; ) 6 1 -1 9 0 0 op. cit.,) 7 1 -1 9 0 0 pp. 942, 944. ) -2 1 0 0 0 0 0 0 _ftn5 10 1 3 8 0 “#_ftnref5” 818 ) 7 1 -1 9 0 0 This is true whether one interprets the term ��-�� (in the New Testament occurring only here; but see the related word in 13:48) to refer to the oil receptacles that were part of the lamps (thus A. Edersheim) or to separate oilcans (thus A. T. Robertson). H. N. Ridderbos, ) 6 1 -1 9 0 0 op. cit.,) 7 1 -1 9 0 0 Vol. II, p. 164, leaves room for either possibility. I agree. ) -2 1 0 0 0 0 0 0 _ftn6 10 1 3 8 0 “#_ftnref6” 819 ) 7 1 -1 9 0 0 Shall we say that their refusal was all the more justifiable if the vessels mentioned in verse 4 were not ) 6 1 -1 9 0 0 extra) 7 1 -1 9 0 0 oil flasks? See footnote 818. ) -2 1 0 0 0 0 0 0 _ftn7 9 1 3 8 0 “#_ftnref7” 820 ) 7 1 -1 9 0 0 Acc. pl. of 4��, which here, as frequently, is used for the gen. of �P��. ) -2 1 0 0 0 0 0 0 _ftn8 11 1 3 8 0 “#_ftnref8” N.T.C. ) 7 1 -1 9 0 0 W. Hendriksen, New Testament Commentary ) -2 1 0 0 0 0 0 0 _ftn9 9 1 3 8 0 “#_ftnref9” 821 ) 7 1 -1 9 0 0 Or in this case his own, his respective. ) -2 1 0 0 0 0 0 0 _ftn10 9 1 3 8 0 “#_ftnref10” 822 ) 7 1 -1 9 0 0 first per. sing. aor. act. ind. of ��, indicating ) 6 1 -1 9 0 0 experimental) 7 1 -1 9 0 0 knowledge; hence, here I always knew (Phillips) can be considered a good translation. ) -2 1 0 0 0 0 0 0 _ftn11 10 1 3 8 0 “#_ftnref11” 823 ) 7 1 -1 9 0 0 ��, ) 6 1 -1 9 0 0 hard,) 7 1 -1 9 0 0 cf. ) 6 1 -1 9 0 0 arteriosclerosis:) 7 1 -1 9 0 0 hardening of the arteries. ) -2 1 0 0 0 0 0 0 _ftn12 10 1 3 8 0 “#_ftnref12” 824 ) 7 1 -1 9 0 0 Note the balancing of the verbal forms, the positive pres. act. participles �� and �� contrasted with the negative sec. per. sing. aor. act. indicates �P� �� and �P ��. ) -2 1 0 0 0 0 0 0 _ftn13 10 1 3 8 0 “#_ftnref13” 825 ) 7 1 -1 9 0 0 �� = ) 6 1 -1 9 0 0 banker,) 7 1 -1 9 0 0 from ��, ) 6 1 -1 9 0 0 bench, small table) 7 1 -1 9 0 0 (cf. 21:12) equipped with four feet or legs (��-��: four-footed). ) -2 1 0 0 0 0 0 0 _ftn14 10 1 3 8 0 “#_ftnref14” 826 ) 7 1 -1 9 0 0 The Greek word ��, ) 6 1 -1 9 0 0 interest,) 7 1 -1 9 0 0 is related to ��, ) 6 1 -1 9 0 0 child,) 7 1 -1 9 0 0 and to ��, ) 6 1 -1 9 0 0 to bear, to bring forth) 7 1 -1 9 0 0 . ) -2 1 0 0 0 0 0 0 _ftn15 10 1 3 8 0 “#_ftnref15” 827 ) 7 1 -1 9 0 0 For the concept �� see N.T.C. on Philippians, footnote 43 on pp. 62, 63. ) -2 1 0 0 0 0 0 0 _ftn16 10 1 3 8 0 “#_ftnref16” 828 ) 6 1 -1 9 0 0 Right) 7 1 -1 9 0 0 and ) 6 1 -1 9 0 0 left) 7 1 -1 9 0 0 are plurals in the original; hence, literally, from the right parts of his body and from the left parts of his body. ) -2 1 0 0 0 0 0 0 _ftn17 10 1 3 8 0 “#_ftnref17” 829 ) 7 1 -1 9 0 0 See Lenski, ) 6 1 -1 9 0 0 op. cit.,) 7 1 -1 9 0 0 pp. 971, 972. He claims that the adjective is never used in any but a forensic sense. ) -2 1 0 0 0 0 0 0 _ftn18 11 1 3 8 0 “#_ftnref18” A.V. ) 7 1 -1 9 0 0 Authorized Version (King James) ) -2 1 0 0 0 0 0 0 _ftn19 10 1 3 8 0 “#_ftnref19” 830 ) 7 1 -1 9 0 0 For more on this see my book, ) 6 1 -1 9 0 0 The Bible on the Life Hereafter) 7 1 -1 9 0 0 , pp. 72 74. ) -2 1 0 0 0 0 0 0 _ftn20 10 1 3 8 0 “#_ftnref20” 831 ) 7 1 -1 9 0 0 The idea that since ��, comes from ��: ) 6 1 -1 9 0 0 to prune) 7 1 -1 9 0 0 (as a tree), and so ) 6 1 -1 9 0 0 to restrain, discipline,) 7 1 -1 9 0 0 and since �0�� basically means ) 6 1 -1 9 0 0 agelong,) 7 1 -1 9 0 “tw://bible.?id=44.4.21|AUTODETECT|” hence the hope of ultimate salvation for everybody is here taught, is worthless. Words have histories. Punish seems to be the meaning in ) 12 1 -1 9 0 “tw://bible.?id=44.4.21|AUTODETECT|” Acts 4:21) 7 1 -1 9 0 “tw://bible.?id=61.2.9|AUTODETECT|” . In ) 12 1 -1 9 0 “tw://bible.?id=61.2.9|AUTODETECT|” II Peter 2:9) 7 1 -1 9 0 “tw://bible.?id=62.4.18|AUTODETECT|” the punishment on the day of the final judgment is indicated. ) 12 1 -1 9 0 “tw://bible.?id=62.4.18|AUTODETECT|” I John 4:18) 7 1 -1 9 0 “tw://bible.?id=45.16.25|AUTODETECT|” teaches that fear has to do with punishment. And as to �0��, if we limit the duration of the punishment, then why not also that of the life? But this hardly anyone wishes to do. Also, though it is true that �0�� may indicate either without beginning 12 1 -1 9 0 “tw://bible.?id=45.16.25|AUTODETECT|” Rom. 16:25) 7 1 -1 9 0 “tw://bible.?id=55.1.9|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=55.1.9|AUTODETECT|” II Tim. 1:9) 7 1 -1 9 0 “tw://bible.?id=40.18.8|AUTODETECT|” ), or without end 12 1 -1 9 0 “tw://bible.?id=40.18.8|AUTODETECT|” Matt. 18:8) 7 1 -1 9 0 “tw://bible.?id=40.25.41|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=40.25.41|AUTODETECT|” 25:41) 7 1 -1 9 0 “tw://bible.?id=58.9.14|AUTODETECT|” ), or both 12 1 -1 9 0 “tw://bible.?id=58.9.14|AUTODETECT|” Heb. 9:14) 7 1 -1 9 0 0 ), this does not help us in the present context, which, as has been shown, must be interpreted in the light of parallel passages, and therefore means without end. )

New Testament Commentary (Baker)

William Hendriksen (1900–1982) was a Dutch-American Reformed theologian and professor at Calvin Theological Seminary. His New Testament Commentary series, later completed by Simon J. Kistemaker, covers the entire New Testament and is one of the most highly regarded Reformed commentary sets of the …

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Old Testament

New Testament

MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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