Mateus 25
Charles Spurgeon · Citado em PreceptAustin
Mateus 25
Comentário de Spurgeon – Nosso Salvador estava falando de si mesmo como o Noivo celestial; agora ele se compara a “um homem viajando para um país distante.” A palavra “viajando” sugere que nosso Senhor só se ausentou por um período e que ele retornará quando seu propósito de ir para o “país distante” for cumprido. Quando ele voltou da terra para o céu, foi uma longa jornada; mas ele não deixou seus servos sem os suprimentos necessários durante sua ausência. Ele “chamou os seus próprios servos”, os seus servos, os seus empregados domésticos; “e entregou-lhes os seus bens.” Os servos eram dele, e os bens também eram dele; seus escravos não podiam reivindicar como seus nem suas pessoas nem seus bens; todos pertenciam ao seu senhor e deveriam ser usados para ele. Alfred Plummer explica por que a Parábola dos Talentos provavelmente não é a mesma parábola de Lucas 19:11-27 (Libras) - "A lição das Libras é que homens dotados dos mesmos dons podem fazer um uso muito diferente deles e ser retribuídos de maneira muito diferente. A lição dos Talentos é que homens com dons diferentes podem fazer um uso igualmente bom (ou ruim) deles, e serem proporcionalmente retribuídos." (Mateus on-line - vá para a página 397) Confiado (comprometer, entregar) (3860) paradidomi é um compromisso autorizado de algo a alguém = confiar, comprometer, dar ou entregar, entregar. Paradidomi (de para = ao lado, ao lado, ao lado de, até + didomi = dar) transmite o significado básico de entregar da mão a alguém ou alguma coisa, especialmente entregar ao poder de outro. Paradidomi é usado na linguagem jurídica para descrever a entrega de alguém sob custódia da polícia, autoridades, etc. Entregar alguém sob custódia, para ser julgado, condenado, punido, açoitado, atormentado, condenado à morte. Paradidomi pode descrever a entrega "ilegal", traiçoeira ou injustificada de alguém a alguém como uma traição. Paradidomi é usado no contexto de morrer, significando desistir da vida, desistir do espírito, ou seja, expirar. Paradidomi foi usado como termo militar para descrever a rendição. Paulo usa paradidomi para descrever a libertação dos rebeldes, rejeitando Deus e a verdade para que sofram as consequências de seus pecados (Romanos 1:24+). PARADIDOMI EM MATEUS - Mat. 4:12; Matt. 5:25; Matt. 10:4; Matt. 10:17; Matt. 10:19; Matt. 10:21; Matt. 11:27; Matt. 17:22; Matt. 18:34; Matt. 20:18; Matt. 20:19; Matt. 24:9; Matt. 24:10; Matt. 25:14; Matt. 25:20; Matt. 25:22; Matt. 26:2; Matt. 26:15; Matt. 26:16; Matt. 26:21; Matt. 26:23; Matt. 26:24; Matt. 26:25; Matt. 26:45; Matt. 26:46; Matt. 26:48; Matt. 27:2; Matt. 27:3; Matt. 27:4; Matt. 27:18; Matt. 27:26 PERGUNTA - Qual é o significado da Parábola dos Talentos? RESPOSTA - Mateus, nos capítulos 24-25, registra o coração de compaixão e amor do Senhor misturado com santidade inabalável. Esta seção das Escrituras, incluindo a Parábola dos Talentos, constitui advertências, profecias e encorajamentos finais para Seu povo Israel antes de Sua partida. Ele, que é o Senhor deles, está partindo por um período de tempo não revelado. Ele está delegando a eles a responsabilidade, como mordomos, de cuidar do Seu reino. A Parábola dos Talentos, Mateus 25:14-30, mostra-lhes o peso dessa responsabilidade e as graves consequências de negligenciarem a compreensão e a aplicação das Suas instruções. Há também uma mensagem para toda a humanidade. Se os talentos são talentos de ouro, o valor daquilo que o mestre confiou aos administradores seria imensamente alto, na casa dos milhões de dólares. Visto que o Senhor usa apenas o termo “talentos”, devemos fazer algumas suposições, mas parece razoável supor que o dono dos talentos, o homem que viajou para um país distante, era um homem rico. Ele está confiando sua riqueza a três homens que se tornam administradores de seu dinheiro. Um recebe cinco talentos. Outro recebe dois talentos. Um terceiro mordomo recebe um talento. Cada um recebe uma quantia significativa de dinheiro. Estes são administradores encarregados de cuidar do dinheiro. Os mordomos devem conhecer a personalidade e o caráter de seu Senhor. Ele espera que eles O conheçam bem o suficiente para aplicar tanto o espírito como a letra de Suas instruções. Aqueles que o fazem são ricamente recompensados. Os outros recebem julgamento severo. O valor dado é baseado na habilidade de cada administrador. Os dois primeiros entendem o espírito e a letra das instruções e o caráter de seu Senhor. Ambos usam os recursos “negociando” para obter lucro. Cada um deles obtém um lucro de 100%. O medo e a desconfiança em seu Senhor motivam o terceiro mordomo. Ele enterra o dinheiro na terra e devolve o valor original. Os mordomos proveitosos são elogiados, recebem maiores responsabilidades e são convidados a entrar na alegria do seu Senhor. O mordomo desconfiado é repreendido, rejeitado e punido. A aplicação desta parábola deve ser entendida dentro do contexto da mensagem de Mateus 24-25. É primeiro uma mensagem ao povo de Israel que viverá nos últimos dias antes do retorno do Senhor. A declaração em Mateus 24:13: “Mas aquele que perseverar até o fim, esse será salvo”, é uma declaração chave. Este é o remanescente crente que receberá a promessa do reino. Em Mateus 24:32-34, o Senhor declara: “Aprendei agora a parábola da figueira: quando o seu ramo ainda está tenro e brota folhas, sabeis que o verão está próximo; assim também vós, quando virdes todas estas coisas, sabei que está próximo, mesmo às portas. Estes estarão vivos quando Ele retornar e terão compreendido e crido em seu Senhor. A aplicação ao povo de Israel é gráfica e relevante. Aqueles que acreditam Nele serão recompensados em Seu reino. A base da recompensa será a administração dos recursos que lhes foram confiados. Aqueles que temem e não acreditam serão rejeitados e julgados. Existe também uma aplicação universal para toda a humanidade. Desde o momento da criação da humanidade, a cada indivíduo foram confiados recursos de tempo e riqueza material. Tudo o que temos vem de Deus e pertence a Ele. Somos responsáveis por utilizar esses recursos para que eles aumentem de valor. Como cristãos, temos adicionalmente o recurso mais valioso de todos – a Palavra de Deus. Se acreditarmos e O compreendermos, e aplicarmos a Sua Palavra como bons mordomos, seremos uma bênção para os outros e o valor do que fazemos multiplica-se. Somos responsáveis perante o Senhor pelo uso de Seus recursos. Recursos relacionados: Qual é o significado da Parábola das Dez Minas? Croft Pentz - TRABALHANDO PARA CRISTO Mateus 25:14–27 Jesus ensina a importância de ser fiel. Grande parte de Seu ensino dizia respeito à mordomia. Deus colocou o homem neste mundo para fazer Sua obra. O que temos realmente pertence a Ele. Estamos apenas cuidando disso para Ele. 1. AS INDICAÇÕES – vv. 14–18 2. O PAGAMENTO – vv. 19–23 3. A PUNIÇÃO – vv. 24–27 Deus dá a todos os homens talento e habilidade. Alguns podem cantar, ensinar, orar, etc. Contudo, todos podem testemunhar do Senhor. Muitas vezes são os “pequenos trabalhos” na igreja que devem ser feitos. Seja fiel onde Deus o colocou. James Smith - OS TALENTOS Mateus 25:14–30 Na parábola das “virgens” aprendemos a grande necessidade da prontidão individual quando Cristo vier. Esta parábola ensina a necessidade de negociar com Seus dons até que Ele venha. Em ambos nos é mostrada a dupla atitude de esperar e trabalhar. O homem que escondeu o seu talento na terra também estava à espera, e pode ter desejado a vinda do seu Senhor, mas, tal como as virgens tolas, encontrou-se despreparado. Ao reunir a verdade ensinada aqui, observe o— I. Chamado dos Servos. “Chamou os seus servos e entregou-lhes os seus bens” (v. 14). Aqueles chamados para este serviço mais honrado eram Seus próprios servos – aqueles que anteriormente haviam se entregado a Ele. Eles eram os discípulos de Jesus Cristo, a quem Ele chamou e entregou-lhes Seus bens antes de iniciar Sua jornada para o país distante da presença do Pai. Seus servos não são enviados para a guerra por conta própria. Em João 17 vemos quais eram esses bens, as “palavras”, a “alegria” e a “glória”. Com estes eles deveriam ocupar Seu lugar na terra até que Ele viesse. “Assim como meu Pai me enviou, eu também vos envio” (João 20:21). O poder de negociar com Seus bens foi dado no Pentecostes. II. Medida dos Presentes. “A cada homem de acordo com suas diversas habilidades.” Nem todos têm a mesma capacidade, porque nem todos têm a mesma fé. Grande fé é grande habilidade. Se o homem que recebeu apenas um talento tivesse conseguido os dez, sem dúvida teria usado mal todos eles. É o próprio Senhor quem divide com cada homem. Ele sabe o quanto a nossa fé é capaz de receber e usar para Sua própria glória. “Aquele que tem será dado.” Mesmo um talento é um grande presente. Todo dom de Deus é precioso. “De acordo com a sua fé, assim será com você.” III. Aproveitamento dos Talentos. Todos os que recebem o dom de Deus são obrigados a fazer algo com ele – seja negociá-lo ou enterrá-lo. Aquele que recebeu cinco e aquele que recebeu dois usou-os, e no uso foram duplicados. Pense nos dois grandes talentos que Deus nos deu: Seu Filho e Seu Espírito. Que riqueza e poder espiritual estão aqui! Quanto mais os usarmos em nossa vida e testemunho, mais sua preciosidade e bênção serão multiplicadas em nossa experiência pessoal. Mas alguém “escondeu o dinheiro do seu Senhor”. Foi o orgulho ou a vergonha que o fez enterrá-lo na terra? Não há ainda muitos que enterram o dom do Espírito na terra de uma vida mundana - aqueles que deliberadamente escondem o seu dom espiritual dos olhos dos homens, que negociam com os seus próprios talentos naturais, e assim encobrem o dinheiro do seu Senhor. 4. Vinda do Senhor. “Depois de muito tempo, o Senhor destes servos vem e acerta contas com eles.” O Senhor virá novamente. Mil e novecentos anos podem parecer muito tempo, mas é um tempo de graça e oportunidade. O dinheiro do Senhor é suficiente para Seus servos negociarem até que Ele venha. Quando Ele vier, primeiro será para acertar contas com Seus servos, e não para julgar os ímpios (2Co 5:10). Aqueles que estão sempre negociando com os dons do Mestre estão sempre prontos para Sua vinda. Se quisermos ter sucesso nos negócios do Mestre, devemos cuidar para que negociemos com o dinheiro do Mestre. Sua graça é suficiente. V. Recompensa do Diligente. “Muito bem, servo bom e fiel.” A vida eterna é um dom de Deus para todos os que crêem, mas as recompensas são apenas para os servos que foram “bons e fiéis”. A promessa não é para os bem-sucedidos, mas o servo bom e fiel sempre terá sucesso aos olhos de Deus. Esta recompensa foi tripla - 1. COMENDAÇÃO. "Bom trabalho." Uma entrada abundante. 2. EXALTAÇÃO. “Eu te farei governante.” Um lugar de distinção e honra. 3. COMUNHÃO. “Entra na alegria do teu Senhor.” Uma condição de plenitude de bênção. Feliz companheirismo. VI. A desgraça dos não lucrativos. “Lance o servo inútil nas trevas exteriores.” Ele era um servo, mas como tal sua vida e trabalho foram um fracasso, porque ele não usou o dom que lhe foi concedido por seu gracioso Senhor. Este é o segredo da inutilidade de todo servo para Deus – negligenciar o dom do Espírito. Existem sete etapas na carreira descendente deste homem. Veja o privilégio que ele teve. Contado com Seus servos e possuidor de um presente especial de seu Senhor. As etapas são— 1. NEGLIGÊNCIA INTENCIONAL. Ele escondeu o dinheiro do seu Senhor. 2. PENSAMENTOS DIFÍCEIS SOBRE SEU SENHOR. "Eu te conheço como um homem duro." 3. MEDO ESCRAVO. “Eu estava com medo.” 4. PREGUIÇA. 5. MALDADE. 6. SEU TALENTO TIRADO DELE. 7. EXCLUIR. Como ramo infrutífero, ele foi cortado. Como as virgens loucas, ele não entrou na alegria do seu Senhor. Nós então, como cooperadores com Ele, também vos rogamos que não recebais a graça de Deus em vão. Mateus 25:15 “A um deu cinco talentos, a outro dois, e a outro um, cada um segundo a sua capacidade; e ele prosseguiu o seu caminho. KJV Mateus 25:15 E a um deu cinco talentos, a outro dois, e a outro um; a cada homem de acordo com suas diversas habilidades; e imediatamente partiu em sua jornada. NKJ Mateus 25:15 “E a um deu cinco talentos, a outro dois, e a outro um, a cada um segundo a sua capacidade; e imediatamente partiu. NET Mateus 25:15 A um deu cinco talentos, a outro dois, e a outro um, cada um segundo a sua capacidade. Então ele seguiu sua jornada. 16 Aquele que recebeu cinco talentos saiu imediatamente e pôs o seu dinheiro para trabalhar e ganhou mais cinco. BGT Mateus 25:15 καὶ ᾧ μὲν ἔδωκεν πέντε τάλαντα, ᾧ δὲ δύο, ᾧ δὲ ἕν, ἑκάστῳ κατὰ τὴν ἰδίαν δύναμιν, καὶ ἀπεδήμησεν. εὐθέως CSB Mateus 25:15 A um deu cinco talentos; para outro, dois; e para outro, um - para cada um de acordo com sua capacidade. Então ele partiu em uma viagem. Imediatamente ESV Mateus 25:15 A um deu cinco talentos, a outro dois, a outro um, a cada um segundo a sua capacidade. Então ele foi embora. 16 Aquele que recebera cinco talentos foi imediatamente e negociou com eles, e ganhou mais cinco talentos. NVI Mateus 25:15 A um deu cinco talentos de dinheiro, a outro dois talentos, e a outro um talento, cada um segundo a sua capacidade. Então ele seguiu sua jornada. NLT Mateus 25:15 Ele deu cinco sacos de prata para um, dois sacos de prata para outro e um saco de prata para o último - dividindo-o proporcionalmente às suas habilidades. Ele então partiu em viagem. YLT Mateus 25:15 e a um deu cinco talentos, e a outro dois, e a outro um, a cada um segundo a sua capacidade, foi imediatamente para o estrangeiro. MIT Mateus 25:15 Nas mãos de um deles colocou cinco grandes barras de prata; outro recebeu duas barras de prata; e outro recebeu uma barra. O valor confiado a cada um era determinado pela sua capacidade. O homem começou sua viagem imediatamente. NJB Mateus 25:15 A um deu cinco talentos, a outro dois, a um terceiro, cada um na proporção da sua capacidade. Então ele partiu em sua jornada. 16 O homem que recebera os cinco talentos foi prontamente e negociou com eles e ganhou mais cinco. NRS Mateus 25:15 a um deu cinco talentos, a outro dois, a outro um, a cada um segundo a sua capacidade. Então ele foi embora. 16 Aquele que recebera os cinco talentos saiu imediatamente e negociou com eles, e ganhou mais cinco talentos. RSV Mateus 25:15 a um deu cinco talentos, a outro dois, a outro um, a cada um segundo a sua capacidade. Então ele foi embora. 16 Aquele que recebera os cinco talentos foi imediatamente e negociou com eles; e ele ganhou mais cinco talentos. NAB Mateus 25:15 A um deu cinco talentos; para outro, dois; para um terceiro, um - para cada um de acordo com sua habilidade. Então ele foi embora. Imediatamente GWN Mateus 25:15 Ele deu a um homem dez mil dólares, outro quatro mil dólares e outro dois mil dólares. Cada um recebeu dinheiro com base em sua habilidade. Então o homem partiu em viagem. 16 “Aquele que recebeu dez mil dólares investiu o dinheiro de uma vez e dobrou o seu dinheiro. BBE Mateus 25:15 E a um deu cinco talentos, a outro dois, a outro um; para todos como ele podia; e ele seguiu sua jornada. 16 Imediatamente aquele a quem haviam sido dados cinco talentos foi negociar com eles e ganhou mais cinco. talentos: Mt 18:24 Lu 12:48 19:13,14 Passagens Relacionadas: Lucas 12:48+ mas aquele que não sabia disso e cometeu atos dignos de açoitamento receberá poucos. De quem muito recebeu, muito será exigido; e a quem muito confiaram, dele pedirão ainda mais. A um deu cinco talentos (talanton), a outro, dois, e a outro, um, cada um de acordo com sua (idios) habilidade (dunamis) - Talentos é a palavra talanton que era uma unidade de peso e não um valor monetário específico, por isso é incerto quanto dinheiro o senhor dava a cada escravo. O que podemos ter certeza é que a doação desses talentos simboliza a profunda responsabilidade da mordomia, porque a quantidade de dinheiro era considerável. Seja em finanças, presentes, tempo ou oportunidades, Deus chama Seus seguidores para usarem e multiplicarem o que Ele lhes confiou para Sua glória e para o benefício de outros. Observe que a distribuição não se baseava no mérito do escravo, mas na sua capacidade (dunamis) (que teria sido uma dádiva de Deus) de utilizar efetivamente a dádiva. Em outras palavras, cada escravo recebia tudo o que era capaz de lidar. O desejo do senhor não era que cada escravo tivesse um retorno igual sobre os talentos, mas que cada um se esforçasse para obter um retorno compatível com sua capacidade. À medida que a parábola se desenrola, o mestre dá recompensas com base no esforço demonstrado por cada um. Isto lembra as palavras de Paulo assegurando-nos que cada escravo “receberá a sua recompensa de acordo com o seu próprio trabalho” (1 Coríntios 3:8+). Os talentos representam oportunidades e responsabilidades para servir ao Senhor David Turner sobre talentos - Como termo monetário, seu valor variou, mas sempre conotou uma soma muito grande, evidentemente em torno de seis mil denários de prata (BDAG 988). Isso seria tanto dinheiro quanto um diarista poderia esperar ganhar ao longo de dezenove anos! Assim, a quantidade de dinheiro envolvida aqui é muito elevada, talvez para “implicar a grandeza dos dons de Deus ao seu povo” (Davies e Allison 1997:405). (Veja Mateus, Marcos - página 326) Esta parábola, como a das dez virgens, tem a ver com cristãos reais e nominais CH Comentário de Spurgeon – Ele não confiou a todos a mesma quantidade de bens: “A um deu cinco talentos, a outro dois e a outro um; a cada homem segundo as suas diversas capacidades.” Ele era o juiz da capacidade de cada um de seus servos e não cometeu nenhum erro ao distribuir os talentos a eles. Podemos ter certeza, se formos servos do Senhor, de que ele nos concedeu tantos talentos quanto pudermos usar corretamente, e tantos quantos pudermos contabilizar quando ele retornar. O mais importante para nós é sermos fiéis à confiança que nos foi confiada. “E imediatamente partiu: “nosso Senhor sabia tudo o que estava para acontecer antes de deixar a terra, - sua paixão, crucificação e ressurreição; mas ele falou calmamente sobre isso, como um homem falaria de seus preparativos para viajar para um país estrangeiro. Ele se foi, e seus servos foram deixados para trás para fazerem o melhor uso possível de seus dons de ascensão enquanto ele estiver ausente. Esta parábola, como a das dez virgens, tem a ver com os cristãos reais e nominais, com todos os que são ou professam ser servos de Cristo. Os “talentos” são tudo e qualquer coisa que nosso Senhor nos deu para usarmos aqui como seus mordomos. David Abernathy resume vários comentários respondendo à pergunta – O que os talentos representam nesta parábola? Os talentos representam oportunidades e responsabilidades para servir ao Senhor [David Turner = BECNT, Davies e Allison = ICC, R C H Lenski = Lns, RT France = NICNT, W. Hendriksen = NTC, Leon Morris = PNTC], bem como as habilidades que ele concedeu para fazê-lo [BECNT, Lns]. Representam recursos que Deus coloca à nossa disposição e que devem ser utilizados e desenvolvidos [D. A. Carson=EBC]. Eles representam o tempo, as habilidades e os recursos que Deus dá às pessoas para capacitá-las a servi-lo [Craig Blomberg = NAC]. O serviço fiel será recompensado com mais oportunidades de serviço fiel [PNTC]. (Um Resumo Exegético de Mateus 17-28) Craig Blomberg comenta de acordo com sua própria habilidade - F. D. Bruner (pegue emprestado o Chuchbook - Matthew) comenta: “No reino de Cristo nem todos são criados iguais”. (Livro da Igreja, p. 902) Nem se espera que todos tenham o mesmo nível de competência, mas espera-se que todos façam o melhor que puderem como mordomos fiéis. (Pegue Mateus Emprestado: Uma Exposição Exegética e Teológica) John
Mateus 25
Spurgeon - According to Oriental custom, the bridegroom is represented as having gone to the house of his bride’s father, whence he would conduct his spouse to her future home. The parable opens at the point where some of his professed friends are waiting to join the procession, and go in with him to the marriage-feast. Thus is the nominal Church of Christ waiting for the coming of the Lord. There did not seem to be much difference in the eternal appearance of the “ten virgins, which took their lamps, and went forth to meet the bridegroom. ” They were all virgins, they all took their lamps, and they all went forth to meet the bridegroom. They all made a profession of attachment to him, which led them to separate themselves from their other companions and acquaintances, that they might go forth to meet him on his wedding-night. (Matthew Commentary) Gotquestions.org has an interesting comment - According to Jewish marriage law, when the time came for nisuin, the groom would return for his bride, accompanied by male escorts. The exact time of his arrival was not usually known in advance (see Matthew 25:1–15). The groom’s arrival was announced with a shout. The Church’s Bridegroom has been separated from His Bride now for nearly 2,000 years, and one day He will come for her and snatch her from the earth to meet Him in the air (1 Thessalonians 4:17). We don’t know when exactly this will happen; we must be ready and remain faithful (Mark 13:33). Jesus will be accompanied by an angelic escort, preceded by a shout, when He returns for the Church (1 Thessalonians 4:16). After being whisked from her home, the Jewish bride remained hidden at the groom’s father’s house for seven days. Similarly, the Church will remain “hidden” for a period of seven years, during the prophesied tribulation period. After the seven days, the Jewish bride left the bridal chamber unveiled; likewise, after seven years the Church will return to earth with Christ, in full view of all (Colossians 3:4). James Freeman on Marriage Procession - On the occasion of a marriage, the bridegroom, attended by his friends, went to the house of his bride, and brought her with her friends in joyful procession to his own house. In pre-Mosaic times, when the proposals were accepted and the marriage price given, the bridegroom could come at once and take away his bride to his own house (Genesis 24:63–67). But in general the marriage was celebrated by a feast in the house of the bride’s parents, to which all friends were invited (Genesis 29:22, 27); and, on the day of the marriage, the bride, concealed under a thick veil, was conducted to her future husband’s home. (Borrow Manners and Customs) Matthew
Mateus 25
Spurgeon - There was, however, a vital and essential difference between them: “Five of them were wise, and five were foolish. ” Let us fain hope that we are not to gather from our Lord’s words that one half of the professing Church is composed of those whom he calls “foolish.” Yet our Savior would not have spoken of so great a proportion if there were not really a very large admixture of foolish professors with the wise possessors of the grace of God. (Matthew Commentary) While we cannot arrive at a percentage of those saved and lost from the 5 prudent and 5 foolish, in some ways Jesus gives an even worse (in my opinion) quantitation in Matthew 7 where twice He warns that many will enter the broad road of destruction and will be forced to depart from Him (see adjective "MANY" which means a large number as in Mt 7:13-14+, Mt 7:21-23+). Donald Hagner - The difference between the foolish and the wise is that the latter do all within their power to be ready for the parousia. They will join the Son of Man in the eschatological reward of the messianic banquet while the foolish will find themselves excluded and without recourse. The bottom line of the eschatological discourse is the importance of preparedness, which looms larger and larger toward the end of the discourse. (Word Biblical Commentary) Foolish (3474) moros conveys the root meaning of one who is mentally dull, sluggish in understanding, foolish, morally worthless, useless, silly or stupid (English = “moron”). Absurd (ridiculously unreasonable, unsound, or incongruous) Compare the derivative moria = Folly, foolishness, absurdity (1Cor. 1:18, 21, 23; 2:14; 3:19). There are a number of synonyms including blockhead, bonehead, dimwit, dork, numbskull, and the list goes on and on. Jesus seems to characterize calling someone a fool as a more serious reproach than a "good for nothing".
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Spurgeon commentary - There is a reckoning-day coming, even though “a long time “may elapse before “the lord of those servants cometh. ” Jesus is coming back from the far country whither he has gone; his own word is, “Behold, I come quickly.” (Rev 22:12+) We must not leave this great fact out of our reckoning; and as his stewards, we must be prepared at any moment for him to come and reckon with us as to the talents with which he has endowed each of his servants. J C
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Spurgeon - They may have thought that, if they had lamps that were similar to those carried by others, it would be sufficient. Perhaps they judged that the secret store of oil, being unseen, was unnecessary. They were willing to carry a lamp in one hand; but to devote the other hand to the care of an oil-flask, was more than they were willing to do. It is the want of the oil of grace that is the fatal flaw in many a professor’s lamp. Many have a name to live, but have not the life of God within their souls. They make a profession of attachment to Christ, but they have not the inward supply of the Spirit of grace to keep it up. There is a glitter or a flash, but there is no permanent light, and there cannot be any, for although they have “lamps ”, they have “no oil with them.” (Matthew Commentary) J C
Mateus 25
Spurgeon - They had oil in their lamps, and oil with their lamps. Lamps are of no use without oil; yet the oil needs the lamp, or it will not be used. Grace should reveal its presence, faith in Christ should be avowed; but it is worse than useless to make a profession of love to Christ, unless there is a secret store of grace by which the external part of religion may be maintained even before the allsearching eye of the King himself. Unless the Spirit of God be in us, indeed, and of a truth, we may for a while make a fair show in the flesh, but the end will be the blackness of darkness for ever. (Matthew Commentary) Matthew 25:5 “Now while the bridegroom was delaying, they all got drowsy and began to sleep. KJV Matthew 25:5 While the bridegroom tarried, they all slumbered and slept. NKJ Matthew 25:5 "But while the bridegroom was delayed, they all slumbered and slept. NET Matthew 25:5 When the bridegroom was delayed a long time, they all became drowsy and fell asleep. BGT Matthew 25:5 χρονίζοντος δὲ τοῦ νυμφίου ἐνύσταξαν πᾶσαι καὶ ἐκάθευδον. CSB Matthew 25:5 Since the groom was delayed, they all became drowsy and fell asleep. ESV Matthew 25:5 As the bridegroom was delayed, they all became drowsy and slept. NIV Matthew 25:5 The bridegroom was a long time in coming, and they all became drowsy and fell asleep. NLT Matthew 25:5 When the bridegroom was delayed, they all became drowsy and fell asleep. YLT Matthew 25:5 'And the bridegroom tarrying, they all nodded and were sleeping, MIT Matthew 25:5 Because the bridegroom's procession was delayed, they all nodded off and were sleeping. NJB Matthew 25:5 The bridegroom was late, and they all grew drowsy and fell asleep. NRS Matthew 25:5 As the bridegroom was delayed, all of them became drowsy and slept. RSV Matthew 25:5 As the bridegroom was delayed, they all slumbered and slept. NAB Matthew 25:5 Since the bridegroom was long delayed, they all became drowsy and fell asleep. GWN Matthew 25:5 Since the groom was late, all the bridesmaids became drowsy and fell asleep. BBE Matthew 25:5 Now the husband was a long time in coming, and they all went to sleep. Now while the bridegroom was delaying: Mt 25:19 24:48 Hab 2:3 Lu 12:45 20:9 Heb 10:36,37 2Pe 3:4-9 Rev 2:25 they all got drowsy: Mt 26:40,43 Song 3:1 5:2 Jon 1:5,6 Mk 14:37,38 Lu 18:8 Ro 13:11 Eph 5:14 1Th 5:6-8 1Pe 5:8 Now while the bridegroom (numphios) was delaying - Always be on the alert for expressions of time and here we see two. Do you see them? While is an expression of time as of course is delaying. Applying this parable to the Second Coming, the point is that there is an unknown period of time until Jesus returns. There is no clue as to how long this delay will be, and the clear implication is that one must always be prepared for His return. they all got drowsy and began to sleep (katheudo) - Note the adjective all, signifying this description applies to all 10 virgins, so there was nothing to differentiate the foolish from the prudent. Drowsy is nustazo which pictures them nodding off or dosing on the edge of sleep, which is the usual end for one who is dozing off. Sleep (katheudo) is in the imperfect tense picturing all 10 falling asleep, one after another. William Arnot wrote ""There is not a more grand or a more beautiful spectacle on earth than a great assembly reverently worshipping God together. No line visible to human eye divides into two parts the goodly company; yet the goodly company is divided into two parts. The Lord reads our character and marks our place. The Lord knows them that are his, and them that are not his, in every assembly of worshippers" (See The parables of Our Lord page 288) So while such a gathering is externally "grand" and "beautiful," I would submit it is also a tragic picture, for the professors are mixed with the possessors (genuine believers), which makes the former group think that they too are saved. This is the ultimate and worst deception humanly possible! In the case of even true believers, the delay in Christ’s coming causes disappointment, weariness, and lethargy; and his Church falls fast asleep when she ought to be watching for her Lord. Spurgeon - How sadly true it is, that, in the history of Christ’s Church, genuine saints and mere professors have often “slumbered and slept ” side by side! Those who have the oil of grace are not always wide awake to serve their Master, and watch for His appearing. In the case of even true believers, the delay in Christ’s coming causes disappointment, weariness, and lethargy; and his Church falls fast asleep, when she ought to be watching for her Lord. As for the “foolish “, whether self-deceived or hypocrites, there being no true life of God in the soul, after a while their apparent earnestness disappears, and Satan drugs them into a fatal slumber. (Matthew Commentary) Matthew 25:6 “But at midnight there was a shout, ‘Behold, the bridegroom! Come out to meet him.’ KJV Matthew 25:6 And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. NKJ Matthew 25:6 "And at midnight a cry was heard:`Behold, the bridegroom is coming; go out to meet him!' NET Matthew 25:6 But at midnight there was a shout, 'Look, the bridegroom is here! Come out to meet him.' BGT Matthew 25:6 μέσης δὲ νυκτὸς κραυγὴ γέγονεν· ἰδοὺ ὁ νυμφίος, ἐξέρχεσθε εἰς ἀπάντησιν [αὐτοῦ]. CSB Matthew 25:6 "In the middle of the night there was a shout: 'Here's the groom! Come out to meet him.' ESV Matthew 25:6 But at midnight there was a cry, 'Here is the bridegroom! Come out to meet him.' NIV Matthew 25:6 "At midnight the cry rang out: 'Here's the bridegroom! Come out to meet him!' NLT Matthew 25:6 "At midnight they were roused by the shout, 'Look, the bridegroom is coming! Come out and meet him!' YLT Matthew 25:6 and in the middle of the night a cry was made, Lo, the bridegroom doth come; go ye forth to meet him. MIT Matthew 25:6 At midnight a stentorian call was made: "Behold the bridegroom! Proceed to meet him." NJB Matthew 25:6 But at midnight there was a cry, "Look! The bridegroom! Go out and meet him." NRS Matthew 25:6 But at midnight there was a shout, 'Look! Here is the bridegroom! Come out to meet him.' RSV Matthew 25:6 But at midnight there was a cry, `Behold, the bridegroom! Come out to meet him.' NAB Matthew 25:6 At midnight, there was a cry, 'Behold, the bridegroom! Come out to meet him!' GWN Matthew 25:6 "At midnight someone shouted, 'The groom is here! Come to meet him!' BBE Matthew 25:6 But in the middle of the night there is a cry, The husband comes! Go out to him. But at midnight : Mt 24:44 Mk 13:33-37 Lu 12:20,38-40,46 1Th 5:1-3 Rev 16:15 there was a shout: Mt 24:31 Jn 5:28,29 1Th 4:16 2Pe 3:10 Behold: Mt 25:31 Ps 50:3-6 96:13 98:9 2Th 1:7-10 Jude 1:14,15 Come out to meet him: Mt 25:1 Isa 25:9 Am 4:12 Mal 3:1,2 Rev 19:7-9 THE CLOCK STRIKES MIDNIGHT But - Term of contrast. What is the contrast in this context? At midnight there was a shout (krauge), ‘Behold (idou), the bridegroom (numphios)! - The expression midnight is indefinite but is usually when most people are asleep. The picture is of all 10 virgins awakened from sound sleep, which is another clue that the Bridegroom's coming was not expected and would take men by surprise. It does not provide a clue as to when the clock will strike, but when it does, as they say on television game shows "Time's up!" Jesus says the divine denouement is identified by a shout and use of the interjection Behold (idou), which is calculated to arrest the hearer's attention! "Time's up!" Jesus' point is that all 10 virgins would be awakened by this shout and would know it was time for action (to come out and meet). That all 10 were asleep and therefore surprised by the shout would suggest that even believers will be apathetic rather than expectant regarding the Bridegroom's return. I fear J C Ryle is correct when he says "He will find the bulk of His believing people in a sleepy and indolent state of soul....Well might a dying minister say, "we are none of us more than half-awake." It is interesting that the exodus of Israel from the spiritual darkness and bondage in Egypt occurred at midnight, Moses writing "Now it came about at midnight that the LORD struck all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the dungeon, and all the firstborn of cattle." (Ex 12:29+). The rabbim actually taught that Messiah would come at midnight. Come out (exerchomai) to meet (apantesis) Him - Come out is a command (present imperative) which only the virgins with oil could obey. The noun meet is apantesis, which is interesting in that this is the same word used by Paul in 1 Thessalonians 4:17+ describing "Then we who are alive and remain will be caught up together with (sun) them in the clouds to meet (apantesis) the Lord in the air, and so we shall always be with (sun ~ intimacy) the Lord." Spurgeon - That midnight cry, “Behold, the bridegroom cometh, ” startled all the sleepers. It should be well if we all thought more of the great truth of our Lord’s Second Advent. The oftener it is preached, in due proportion with other revealed doctrines, the more likely will it be to arouse both slumbering possessors and sleeping professors of love to Christ. As the midnight of this present evil age approaches, there is increasing need for all to be bidden to listen for the clarion cry, “Go ye out to meet him. ” (Matthew Commentary) Behold (2400) idou is the second person singular aorist middle imperative of eidon which means to see, perceive, look at. In the NT idou is used as a demonstrative particle that draws attention to what follows. Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!" Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" Idou is used by the Biblical writers to (1) prompt or arouse the reader's attention (introducing something new or unusual), (2) to mark a strong emphasis ("Indeed!" Lk 13:16) and (3) to call the reader to pay close attention (very similar to #1) so that one will listen, remember or consider 🙏 THOUGHT - Dear reader, have you experienced this "Behold" in your life, the behold that you are now a new creation in Christ (2Co 5:17+)? If not, then read Acts 4:12, Acts 16:31, Romans 10:9, 10, John 1:12, 13, and Ephesians 2:8,9,10 so that you too might have oil in your lamp and be able to "Behold" the glory of the risen Son and abundant life in Christ (Jn 10:10+). Shout (cry) (2906) krauge from krazo = clamor or cry = a word like "croak" ~ suggests a rough and guttural sound = croaking of ravens = croak or cry out with a loud, raucous voice like donkey in Job 6:5, childbirth Is 26:17, war cry in Josh 6:16) can refer to a chorus of voices (one voice in Lk 1:42) speaking loudly at the same time (outcry, shout, clamor). A third meaning the loud sound accompanying weeping, crying or wailing. (cp Heb 5:7 = What a picture krauge presents of the pathos and agony the Creator incarnate had to endure on His way to the Cross! Also used this way in Rev 21:4 but here of sinners who were traumatized to see their evil world system passing away!) KRAUGE - 6V - clamor(1), crying(2), shout(1), uproar(1), voice(1). Matt. 25:6; Lk. 1:42; Acts 23:9; Eph. 4:31; Heb. 5:7; Rev. 21:4 Meet (529) (apantesis from apantáo from apó = from + antáo = to come opposite to, to meet especially to meet face to face) describes a meeting especially a meeting of two who are coming from different directions. In Greek culture the word had a technical meaning to describe the visits of dignitaries to cities where the visitor would be formally met by the citizens, or a deputation of them, who had gone out from the city for this purpose and would then be ceremonially escorted back into the city. Apantesis was often used to suggest the meeting of a dignitary or king, a famous person, describing people rushing to meet the one who was coming. In other words in secular Greek it had become a kind of technical term denoting "a ceremonial meeting with a person of position. Almost invariably the word suggests that those who go out to meet him intend to return to their starting place with the person met." APANTESIS - 4V - Matt. 25:1; Matt. 25:6; Acts 28:15; 1 Thess. 4:17 Matthew 25:7 “Then all those virgins rose and trimmed their lamps. KJV Matthew 25:7 Then all those virgins arose, and trimmed their lamps. NKJ Matthew 25:7 "Then all those virgins arose and trimmed their lamps. NET Matthew 25:7 Then all the virgins woke up and trimmed their lamps. BGT Matthew 25:7 τότε ἠγέρθησαν πᾶσαι αἱ παρθένοι ἐκεῖναι καὶ ἐκόσμησαν τὰς λαμπάδας ἑαυτῶν. CSB Matthew 25:7 "Then all those virgins got up and trimmed their lamps. ESV Matthew 25:7 Then all those virgins rose and trimmed their lamps. NIV Matthew 25:7 "Then all the virgins woke up and trimmed their lamps. NLT Matthew 25:7 "All the bridesmaids got up and prepared their lamps. YLT Matthew 25:7 'Then rose all those virgins, and trimmed their lamps, MIT Matthew 25:7 Then all those young women got up and fiddled with their lamps to trim them. NJB Matthew 25:7 Then all those wedding attendants woke up and trimmed their lamps, NRS Matthew 25:7 Then all those bridesmaids got up and trimmed their lamps. RSV Matthew 25:7 Then all those maidens rose and trimmed their lamps. NAB Matthew 25:7 Then all those virgins got up and trimmed their lamps. GWN Matthew 25:7 Then all the bridesmaids woke up and got their lamps ready. BBE Matthew 25:7 Then all those virgins got up, and made ready their lights. Lu 12:35 2Pe 3:14 Rev 2:4,5 3:2,19,20 Related Passages: Proverbs 20:27 “The spirit of a man is the lamp of the Lord, searching all the innermost parts of his being.” Five Virgins with oil in their TORCHES CRUNCH TIME - LIGHT 'EM UP! Crunch time is an idiom that describes the "critical moment or period (as near the end of a game) when decisive action is needed." Indeed, this is "near the end" of the "game of life!" Then (tote) (See discussion of this expression of time) Marks progression in the narrative. All those virgins (parthenos) rose (egeiro) and trimmed (kosmeo) their lamps (lampas) - All again identifies a proper response of all ten. Rose (egeiro) is an interesting verb choice here as it is used elsewhere of resurrection (Acts 5:30, Mt 10:8, Jn 5:21, Acts 26:8, 2Co 1:9). All will trim their lamps. So far there is not distinguishing feature among the ten virgins. Note that the verb kosmeo is not the usual word for “trim” (which is usually ekkopto = to cut off) as used with cutting off the burnt portion of wicks in oil lamps. Here Jesus uses the verb kosmeo which means to adorn, arrange or put in order. Note that the ancient lamps (lampas) were more like rag-topped torches which they would soaked in oil, allowing the torches to burn for a while,, but still in need of re-soaking to keep burning. Trimming of the torches was done to prepare them to burn. Such trimming could involve rewrapping or retying the cloth, reapplying oil, shaking off ash or char or reigniting a dimming torch. Clearly, in the context of this parable, trimming their lamps describes the general readiness which was not only a physical action but a symbolic one speaking of their spiritual watchfulness. Yes, even the believing five were drowsy and somnolent, but at least they had prepared by taking oil. Defcom 1 for His Return! THOUGHT - The ten virgins each had lampas (torches), symbolizing their outward readiness, but only five had enough oil to keep the torch lit until (key time phrase - something must happen until something else happens) the bridegroom came. The act of “trimming” or preparing their torches speaks to us keeping watch over our hearts, so that they are responsive to our Master, on high alert spiritually (Spiritually "Defcom 1"! See scale above), all of which necessitates ongoing preparation (reading His Word, confessing our sins, repenting of our sins, praying to Him). Spurgeon - The suddenness of the alarm made them all start to their feet, and begin to examine and trim their lamps. They could not go to meet the bridegroom without carrying a light; that was an essential part of their preparation for joining the King’s marriage procession. Those virgins who had “oil in their vessels with their lamps” soon finished their trimming, and were ready to start; but those who had “lamps” but “no oil” were unable to perform the necessary trimming. It is a pity that any should have to be trimming their lamps when they come to die, or when the sign of the Son of man appears in the heaven; but if that work is attempted without the Spirit or the grace of God, it will be an eternal failure. (Matthew Commentary) This verse recalls Jesus' words in Luke 12:35+ “Be (present imperative see our need to depend on the Holy Spirit to obey) dressed in readiness, and and keep your lamps (luchnos/lychnos - small oil lamps, not torches) lit." Literally Jesus says "Let your loins be continually girded," an idiom referring to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, etc (click image below). Trimming a lamp (luchnos/lychnos) refers to the fact that ancient lamps used wicks soaked in oil. Over time, the tip of the wick would become charred, leading to a smoky or dim flame, uneven or flickering light or inefficient burning of the oil (THOUGHT - Application - "How's your flame beloved? Does your wick need trimming?") So, trimming the lamp involved removing the burnt portion of the wick, repositioning the wick for steady burning and sometimes refilling the lamp with oil. Matthew 25:8 “The foolish said to the prudent, ‘Give us some of your oil, for our lamps are going out.’ KJV Matthew 25:8 And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. NKJ Matthew 25:8 "And the foolish said to the wise,`Give us some of your oil, for our lamps are going out.' NET Matthew 25:8 The foolish ones said to the wise, 'Give us some of your oil, because our lamps are going out.' BGT Matthew 25:8 αἱ δὲ μωραὶ ταῖς φρονίμοις εἶπαν· δότε ἡμῖν ἐκ τοῦ ἐλαίου ὑμῶν, ὅτι αἱ λαμπάδες ἡμῶν σβέννυνται. CSB Matthew 25:8 But the foolish ones said to the sensible ones, 'Give us some of your oil, because our lamps are going out.' ESV Matthew 25:8 And the foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' NIV Matthew 25:8 The foolish ones said to the wise, 'Give us some of your oil; our lamps are going out.' NLT Matthew 25:8 Then the five foolish ones asked the others, 'Please give us some of your oil because our lamps are going out.' YLT Matthew 25:8 and the foolish said to the prudent, Give us of your oil, because our lamps are going out; MIT Matthew 25:8 The shortsighted ones said to those who were foresighted, "Give us some of your oil because our lamps have burned out." NJB Matthew 25:8 and the foolish ones said to the sensible ones, "Give us some of your oil: our lamps are going out." NRS Matthew 25:8 The foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' RSV Matthew 25:8 And the foolish said to the wise, `Give us some of your oil, for our lamps are going out.' NAB Matthew 25:8 The foolish ones said to the wise, 'Give us some of your oil, for our lamps are going out.' GWN Matthew 25:8 "The foolish ones said to the wise ones, 'Give us some of your oil. Our lamps are going out.' BBE Matthew 25:8 And the foolish said to the wise, Give us of your oil; for our lights are going out. Give: Mt 3:9 Lu 16:24 Ac 8:24 Rev 3:9 for: Mt 13:20,21 Job 8:13,14 18:5 21:17 Pr 4:18,19 13:9 20:20 Lu 8:18 Lu 12:35 going out, Heb 4:1 Related Passages: Hebrews 4:1 Therefore, let us fear if, while a promise remains of entering His rest, any one of you may seem to have come short of it. OUR LAMPS ARE GOING OUT! The foolish said to the prudent, ‘Give us some of your oil, for (term of explanation) our lamps (lampas) are going out - The foolish five recognize that they are in a dire strait and seek help from the prudent five. Lamps are going out indicates initially the lamps seemed to work, but they ceased when the oil went out. May no reader of this page ever have to utter this bitter lament! Spurgeon - They now began to value what they had aforetime despised; they had been so foolish as to think that oil was unnecessary, now they saw that it was the one thing needful. Hence their request to their wiser companions: “Give us of your oil. ” They gave a dreadful reason for their request: “for our lamps are gone out, ” or, going out; the dry wick flickered a while, and then died out in darkness, like the snuff of a candle. Those are terrible words, “our lamps are gone out.” It is worse to have a lamp that has gone out than never to have had a lamp at all. “Our lamps are gone out.” The foolish virgins seemed to say, “We thought everything was ready for tonight, we even gloried in our lamps, we promised ourselves a bright future, we thought all was well for our share in the marriage-supper; but our lamps are gone out, and we have no oil with which to supply them.” May no reader of this page ever have to utter this bitter lament! Those who are putting off their repentance till their dying hour are like these foolish virgins; their folly has reached its utmost height. When the death-sweat lies cold on the brow, the neglected oil of grace will be valued. Then will come the despairing cry “Send for a minister to pray for me, get in some Christian people to see what they can do for me.” (Matthew Commentary) Matthew 25:9 “But the prudent answered, ‘No, there will not be enough for us and you too; go instead to the dealers and buy some for yourselves.’ KJV Matthew 25:9 But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. NKJ Matthew 25:9 "But the wise answered, saying,`No, lest there should not be enough for us and you; but go rather to those who sell, and buy for yourselves.' NET Matthew 25:9 'No,' they replied. 'There won't be enough for you and for us. Go instead to those who sell oil and buy some for yourselves.' BGT Matthew 25:9 ἀπεκρίθησαν δὲ αἱ φρόνιμοι λέγουσαι· μήποτε οὐ μὴ ἀρκέσῃ ἡμῖν καὶ ὑμῖν· πορεύεσθε μᾶλλον πρὸς τοὺς πωλοῦντας καὶ ἀγοράσατε ἑαυταῖς. CSB Matthew 25:9 "The sensible ones answered, 'No, there won't be enough for us and for you. Go instead to those who sell, and buy oil for yourselves.' ESV Matthew 25:9 But the wise answered, saying, 'Since there will not be enough for us and for you, go rather to the dealers and buy for yourselves.' NIV Matthew 25:9 " 'No,' they replied, 'there may not be enough for both us and you. Instead, go to those who sell oil and buy some for yourselves.' NLT Matthew 25:9 "But the others replied, 'We don't have enough for all of us. Go to a shop and buy some for yourselves.' YLT Matthew 25:9 and the prudent answered, saying -- Lest there may not be sufficient for us and you, go ye rather unto those selling, and buy for yourselves. MIT Matthew 25:9 But the thoughtful young women said, "Most certainly there is not enough for us and for you. Go instead to the merchants and buy some for yourselves." NJB Matthew 25:9 But they replied, "There may not be enough for us and for you; you had better go to those who sell it and buy some for yourselves." NRS Matthew 25:9 But the wise replied, 'No! there will not be enough for you and for us; you had better go to the dealers and buy some for yourselves.' RSV Matthew 25:9 But the wise replied, `Perhaps there will not be enough for us and for you; go rather to the dealers and buy for yourselves.' NAB Matthew 25:9 But the wise ones replied, 'No, for there may not be enough for us and you. Go instead to the merchants and buy some for yourselves.' GWN Matthew 25:9 "But the wise bridesmaids replied, 'We can't do that. There won't be enough for both of us. Go! Find someone to sell you some oil.' BBE Matthew 25:9 But the wise made answer, saying, There may not be enough for us and you; it would be better for you to go to the traders and get oil for yourselves. lest: Ps 49:7-9 Jer 15:1 Eze 14:14-16,20 but: Isa 55:1-3,6,7 Ac 8:22 Rev 3:17,18 But - A term of contrast. This contrast would mark a separation of the ten virgins, with five going one way and five going the right way. The prudent (phronimos) answered, ‘No, there will not be enough for us and you too - They prove themselves doubly prudent. This was not selfishness, but reality. No one can give another person salvation. Go (present imperative) instead to the dealers and buy some for yourselves - The empathetic five virgins thoughtfully recommended purchasing more oil. Spurgeon - No believer has more grace than he needs: “the wise” virgins had no oil to give away. They gave the best advice they could under the circumstances, although it was of no avail: “Go ye rather to them that sell, and buy for yourselves.” There is a proper place where the oil can be bought at the right time: we are bidden to “buy the truth,” grace is sold in God’s market on gospel terms, “without money, and without price;” but when the midnight cry is heard, the day of grace has closed, and buying and selling are over forever. (Matthew Commentary) Isaiah 55:1 "Ho! Every one who thirsts, come to the waters; And you who have no money come, buy and eat. Come, buy wine and milk Without money and without cost. Matthew 25:10 “And while they were going away to make the purchase, the bridegroom came, and those who were ready went in with him to the wedding feast; and the door was shut. KJV Matthew 25:10 And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. NKJ Matthew 25:10 "And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut. NET Matthew 25:10 But while they had gone to buy it, the bridegroom arrived, and those who were ready went inside with him to the wedding banquet. Then the door was shut. BGT Matthew 25:10 ἀπερχομένων δὲ αὐτῶν ἀγοράσαι ἦλθεν ὁ νυμφίος, καὶ αἱ ἕτοιμοι εἰσῆλθον μετ᾽ αὐτοῦ εἰς τοὺς γάμους καὶ ἐκλείσθη ἡ θύρα. CSB Matthew 25:10 "When they had gone to buy some, the groom arrived. Then those who were ready went in with him to the wedding banquet, and the door was shut. ESV Matthew 25:10 And while they were going to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. NIV Matthew 25:10 "But while they were on their way to buy the oil, the bridegroom arrived. The virgins who were ready went in with him to the wedding banquet. And the door was shut. NLT Matthew 25:10 "But while they were gone to buy oil, the bridegroom came. Then those who were ready went in with him to the marriage feast, and the door was locked. YLT Matthew 25:10 'And while they are going away to buy, the bridegroom came, and those ready went in with him to the marriage-feasts, and the door was shut; MIT Matthew 25:10 While they were away to buy oil, the bridegroom arrived. Those who were ready entered with him to the marriage feast, and the door was bolted. NJB Matthew 25:10 They had gone off to buy it when the bridegroom arrived. Those who were ready went in with him to the wedding hall and the door was closed. NRS Matthew 25:10 And while they went to buy it, the bridegroom came, and those who were ready went with him into the wedding banquet; and the door was shut. RSV Matthew 25:10 And while they went to buy, the bridegroom came, and those who were ready went in with him to the marriage feast; and the door was shut. NAB Matthew 25:10 While they went off to buy it, the bridegroom came and those who were ready went into the wedding feast with him. Then the door was locked. GWN Matthew 25:10 "While they were buying oil, the groom arrived. The bridesmaids who were ready went with him into the wedding hall, and the door was shut. BBE Matthew 25:10 And while they went to get oil, the master came; and those who were ready went in with him to the feast: and the door was shut. the bridegroom: Mt 25:6 Rev 1:7 22:12,20 they: Mt 25:20-23 Am 8:12,13 Lu 12:36,37 Col 1:12 2Ti 4:8 1Pe 1:13 and the door was shut : Ge 7:16 Nu 14:28-34 Ps 95:11 Lu 13:25 Heb 3:18,19 Rev 22:11 Wedding Feast TOO LITTLE TOO LATE And while they were going away to make the purchase - Notice the expression of time, while, indicating at the same time the five were going, the Bridegroom was coming! To their credit, the five foolish virgins heeded the advice of the five prudent, but as the old saying goes it was "Too little, too late!" The bridegroom (numphios) came, and those who were ready (hetoimos) went in (eiserchomai) with him to the wedding feast (gamos); and the door (thura) was shut (kleio) - Notice the verbs, came, were ready, went in and shut, four verbs that describe an immutable (and ultimately eternal) division in the group of 10 virgins. The closing of the door to the feast recalls the closing of the door to those drowning in the global flood, Moses recording "Those that entered, male and female of all flesh, entered as God had commanded him; and the LORD closed (Lxx - kleio) it behind him." (Ge 7:16+) Two doors in Genesis 7 and Matthew 25 separating all humanity into those who would forever be separated from their Creator and those who would forever be privileged to worship their Creator. Spurgeon - Undoubtedly, there are death-bed repentances; but it is to be feared that, in the great majority of cases, people who wake up so late to a true conviction of their condition will find that, while they go to buy the long despised grace, “the bridegroom” will come. The poor head may be so distracted with pain that the mind may not be able to catch the idea of what faith in Christ is; mental capacity may wholly fail in that dread hour. The risk is so great that none but the fatally foolish will postpone till then the preparation for the King’s coming. “They that were ready went in with him to the marriage: ” their readiness consisted in having lighted lamps, or flaming torches; our preparation for death or Christ’s coming, is the possession of grace in the heart. “And the door was shut: ” when that door is once shut, it will never be opened. There are some who dote and dream about an opening of that door, after death, for those who have died impenitent; but there is nothing in the Scriptures to warrant such an expectation. Any “larger hope” than that revealed in the Word of God, is a delusion and a snare. (Matthew Commentary) Raleigh - The door of mercy has hinges, and it may be shut, and then locked with the adamantine key of justice. Locked Out! Those who were ready went in with him to the wedding; and the door was shut. — Matthew 25:10 Today's Scripture : Matthew 25:1-13 I can still remember the night I locked myself out of my house. My wife and son had just left for the evening, and I had gone outside to close up the garage. When I went back to the house, I discovered that the door had blown shut. Everything was tightly secured. I had no choice but to remain out in the chilly air until my family returned. As I sat there for several hours, I thought about how dreadful it will be for all who are “locked out” of heaven for eternity. Having waited too long and having never received Christ, they will suddenly face the terrifying reality that the door of salvation is closed to them forever! In the parable of the ten virgins, Jesus told of five who had prepared for the coming of the bridegroom. When he came, they “went in with him to the wedding” (Mt. 25:10). Later, however, when the five foolish virgins tried to go in, the door was shut! In response to their pleas, they heard him answer, “I do not know you” (v.12). The day of life is passing by, Soon night your soul will hide; And then "too late" will be your cry If you are just outside! —Rowe It's never too early to receive Christ, but at any moment it could be too late! Doors: Open And Shut I am the door. If anyone enters by Me, he will be saved. —John 10:9 Today's Scripture : Matthew 25:1-13 George Morrison, one of Scotland’s most popular preachers in the early 20th century, was known for a sermon titled, “The Ever-Open Door.” And on his deathbed he exclaimed, “It’s open for me now, and I’m going through.” As a believer, he surely did go through the door into glory. That door won’t always be open, however. Someday the door of grace will close and unbelievers will be shut out of God’s presence forever. The eloquent English evangelist George Whitefield (1714-1770) once preached on the text, “. . . and the door was shut” (Mt. 25:10). One man in the audience was overheard saying to another, “So what? Another door will open.” But as Whitefield continued preaching, he said, “There may be someone here who is careless and self-satisfied, and who thinks, ‘What does it matter if the door is shut? Another will open.’ Yes, it will—the door to the bottomless pit, the door to hell!” When time runs out, and God shuts the door of salvation, the door to doom, darkness, and despair will open. But today, if you trust in Jesus Christ, you enter the still wide-open door into eternal life. The time has come for me to choose— It's Jesus Christ or heaven lose; But if what heaven loves, I hate, Then closed to me is heaven's gate. —Anon. Christ is the only way to heaven; all other ways lead to doom. Matthew 25:11 “Later the other virgins also came, saying, ‘Lord, lord, open up for us.’ KJV Matthew 25:11 Afterward came also the other virgins, saying, Lord, Lord, open to us. NKJ Matthew 25:11 "Afterward the other virgins came also, saying,`Lord, Lord, open to us!' NET Matthew 25:11 Later, the other virgins came too, saying, 'Lord, lord! Let us in!' BGT Matthew 25:11 ὕστερον δὲ ἔρχονται καὶ αἱ λοιπαὶ παρθένοι λέγουσαι· κύριε κύριε, ἄνοιξον ἡμῖν. CSB Matthew 25:11 "Later the rest of the virgins also came and said, 'Master, master, open up for us!' ESV Matthew 25:11 Afterward the other virgins came also, saying, 'Lord, lord, open to us.' NIV Matthew 25:11 "Later the others also came. 'Sir! Sir!' they said. 'Open the door for us!' NLT Matthew 25:11 Later, when the other five bridesmaids returned, they stood outside, calling, 'Lord! Lord! Open the door for us!' YLT Matthew 25:11 and afterwards come also do the rest of the virgins, saying, Sir, sir, open to us; MIT Matthew 25:11 Later, the rest of the young women arrived saying, "Sir, sir, open up for us!" NJB Matthew 25:11 The other attendants arrived later. "Lord, Lord," they said, "open the door for us." NRS Matthew 25:11 Later the other bridesmaids came also, saying, 'Lord, lord, open to us.' RSV Matthew 25:11 Afterward the other maidens came also, saying, `Lord, lord, open to us.' NAB Matthew 25:11 Afterwards the other virgins came and said, 'Lord, Lord, open the door for us!' GWN Matthew 25:11 "Later the other bridesmaids arrived and said, 'Sir, sir, open the door for us!' BBE Matthew 25:11 After that the other virgins came, saying, Lord, Lord, let us in. saying: Mt 7:21-23 Heb 12:16-17 Later - This time phrase refers to after the door was shut. The idea is afterwards as with Esau's tragic situation in Heb 12:16-17. The other virgins (parthenos) also came, saying, ‘Lord (kurios), lord (kurios), open (anoigo) up for us - Open (anoigo) up is a command in the aorist imperative which speaks of a sense of urgency - Do it now! Sadly, since they did not open the door when He knocked (Rev 3:20+), He could not open the door when they knocked! THOUGHT - Dear reader, if you have never opened the door to Jesus Christ, today could be the day of salvation for you. Let Jesus' warning drive you to Him and by faith through grace receive His gracious gift of eternal life and you will never be locked out from His glorious presence. J C
Mateus 25
Spurgeon - “The other virgins ” were not “ready” when the bridegroom came; and there is no hint in the parable that they were any more ready when they came and clamored at his closed door, “Lord, lord, open to us.’ “We came to meet thee, we carried lamps, we were with the other virgins; Lord, Lord, open to us! “ (Matthew Commentary) Lord (2962) (kurios/kyrios from kuros = might or power, related to kuroo = to give authority) primarily means the possessor, owner, master, the supreme one, one who is sovereign (e.g., Roman emperors - Acts 25:26+) and possesses absolute authority, absolute ownership rights and uncontested power. Originally kurios was an adjective which meant “to have power, authority.” The term also functioned as a noun, and in that case it meant “lord, master, ruler.” It could be an address reserved for those with a superior status (“sir”). Kurios is used of the one to whom a person or thing belonged, over which he has the power of deciding, the one who is the master or disposer of a thing (Mk 7:28) Kurios has a variety of meanings/uses in the NT and therefore one must carefully examine the context in order to discern which sense is intended by the NT author. For example, some passages use kurios only as a common form of polite address with no religious/spiritual meaning. Friberg on kurios - (1) in a nonreligious sense; (a) one controlling his own property owner, lord, master (Mk 12.9); (b) one having authority over persons lord, master (Lu 12.43); (2) as a form of address showing respect sir, lord (Jn 4.11); (3) in religious usage, as a designation and personal title for God (Mt 1.20) and Jesus Christ (Jn 20.18) (the) Lord; translation of the Hebrew adonai, which in the public reading of Scripture replaced the tetragrammaton yhwh See in depth 10 page discussion of kyrios in The New International Dictionary of New Testament Theology (NIDNTT) Matthew 25:12 “But he answered, ‘Truly I say to you, I do not know you.’ KJV Matthew 25:12 But he answered and said, Verily I say unto you, I know you not. NKJ Matthew 25:12 "But he answered and said,`Assuredly, I say to you, I do not know you.' NET Matthew 25:12 But he replied, 'I tell you the truth, I do not know you!' BGT Matthew 25:12 ὁ δὲ ἀποκριθεὶς εἶπεν· ἀμὴν λέγω ὑμῖν, οὐκ οἶδα ὑμᾶς. CSB Matthew 25:12 "But he replied, ' I assure you: I do not know you!' ESV Matthew 25:12 But he answered, 'Truly, I say to you, I do not know you.' NIV Matthew 25:12 "But he replied, 'I tell you the truth, I don't know you.' NLT Matthew 25:12 "But he called back, 'Believe me, I don't know you!' YLT Matthew 25:12 and he answering said, Verily I say to you, I have not known you. MIT Matthew 25:12 But his answer came: "Indeed, I declare to you that I do not recognize you." NJB Matthew 25:12 But he replied, "In truth I tell you, I do not know you." NRS Matthew 25:12 But he replied, 'Truly I tell you, I do not know you.' RSV Matthew 25:12 But he replied, `Truly, I say to you, I do not know you.' NAB Matthew 25:12 But he said in reply, 'Amen, I say to you, I do not know you.' GWN Matthew 25:12 "But he answered them, 'I don't even know who you are!' BBE Matthew 25:12 But he made answer and said, Truly I say to you, I have no knowledge of you. know: Ps 1:6 5:5 Hab 1:13 Lu 13:26-30 Jn 9:31 Jn 10:27 1Co 8:3 Ga 4:9 2Ti 2:19 Related Passages: Galatians 4:9+ But now that you have come to know God, or rather to be known by God, how is it that you turn back again to the weak and worthless elemental things, to which you desire to be enslaved all over again? Psalm 1:6+ For the LORD knows the way of the righteous, But the way of the wicked will perish. John 10:27+ “My sheep hear My voice, and I know them, and they follow Me; 1 Corinthians 8:3+ but if anyone loves God, he is known by Him. THE BELL TOLLS THEIR DEATH KNELL But - Term of contrast. This contrast marks a dramatic change of direction for the foolish virgins. He answered, ‘Truly (amen) I say to you, I do (ou - absolutely do) not know (eido) you - Only Jesus uses "Amen" at the beginning of sentences and these uses always signify the absolute veracity of what follows. I this case the "Amen" signified that Jesus never at any point in time knew them, which is to say that He never had a personal relationship with them. This is a sad verse because there are many people who know ABOUT Jesus and even think they actually know Him. Tragically they are deceived and are still dead in their trespasses and sins (Eph 2:1+). As Jesus clearly stated using a double "amen" "Truly, truly, I say to you, unless one is born again he (ou = absolutely) cannot see the kingdom of God.” (John 3:3+) As Paul explained to Timothy in the face of those upsetting the faith of some (2Ti 2:18+) "Nevertheless, the firm foundation of God stands, having this seal, “The Lord knows those who are His,” and, “Everyone who names the name of the Lord is to abstain from wickedness.” (2Ti 2:19+) May none of us ever hear from the blessed lips of the heavenly Bridegroom that terrible death-sentence, “I know you not”! Spurgeon - His answer tolled the knell of any vain hope of admission that they might have cherished: “Verily, I say unto you, I know you not.” “If any man loveth God, the same is known of him.” (1Co 8:3+) The Good Shepherd says, “I know mine own, and mine own know me.” (John 10:14+) Those whom Jesus Christ knows in this sense, he loves; and they love him because he has first loved them. The foolish virgins had professed to be the bridegroom’s friends, yet they were proved to be not even his acquaintances. May none of us ever hear from the blessed lips of the heavenly Bridegroom that terrible death-sentence, “I know you not”! (Matthew Commentary) John MacArthur on "I do not know you" - It will be a moment of sheer terror when unbelievers face a holy God and realize with absolute certainty that they are eternally lost. That must have been the feeling of the people of Noah's day when they saw the flood waters rise above their heads and knew the door to the ark was unalterably shut. Although the parable of the ten virgins illustrates the time of Christ's second coming, its truths apply to an unbeliever's facing God at death in any age. At that moment the opportunity for salvation will be past and all hope gone forever. (See Matthew Commentary - Page 92) Craig Blomberg - The three points of the passage may now be summarized: “(1) Like the bridegroom, God may delay his coming longer than people expect. (2) Like the wise bridesmaids, his followers must be prepared for such a delay—discipleship may be more arduous than the novice suspects. (3) Like the foolish bridesmaids, those who do not prepare adequately may discover a point beyond which there is no return—when the end comes it will be too late to undo the damage of neglect.” (Borrow Matthew) Matthew 25:13 “Be on the alert then, for you do not know the day nor the hour. KJV Matthew 25:13 Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh. NKJ Matthew 25:13 "Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming. NET Matthew 25:13 Therefore stay alert, because you do not know the day or the hour. BGT Matthew 25:13 γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν. CSB Matthew 25:13 "Therefore be alert, because you don't know either the day or the hour. ESV Matthew 25:13 Watch therefore, for you know neither the day nor the hour. NIV Matthew 25:13 "Therefore keep watch, because you do not know the day or the hour. NLT Matthew 25:13 "So you, too, must keep watch! For you do not know the day or hour of my return. YLT Matthew 25:13 'Watch therefore, for ye have not known the day nor the hour in which the Son of Man doth come. MIT Matthew 25:13 Keep alert, therefore, because you know neither his arrival day nor the hour! NJB Matthew 25:13 So stay awake, because you do not know either the day or the hour. NRS Matthew 25:13 Keep awake therefore, for you know neither the day nor the hour. RSV Matthew 25:13 Watch therefore, for you know neither the day nor the hour. NAB Matthew 25:13 Therefore, stay awake, for you know neither the day nor the hour. GWN Matthew 25:13 "So stay awake, because you don't know the day or the hour. BBE Matthew 25:13 Keep watch, then, because you are not certain of the day or of the hour. Mt 24:42-44 Mk 13:33-37 Lu 21:36 Ac 20:31 1Co 16:13 1Th 5:6 2Ti 4:5 1Pe 4:7 5:8 Rev 16:15 Related Passages: Matthew 24:42-44 “Therefore be on the alert (gregoreuo - present imperative see our need to depend on the Holy Spirit to obey), for (term of explanation = explains why we need to be alert!) you do not know which day your Lord is coming. 43 “But be sure of this, that if the head of the house had known at what time of the night the thief was coming, he would have been on the alert and would not have allowed his house to be broken into. 44 “For this reason you also must be (present imperative see our need to depend on the Holy Spirit to obey) ready; for the Son of Man is coming at an hour when you do not think He will. Mark 13:33-37 “Take heed (blepo in present imperative see our need to depend on the Holy Spirit to obey), keep on the alert (agrupneo in present imperative see our need to depend on the Holy Spirit to obey); for (term of explanation = explains why we need to take heed!) you do not know (eido) when the appointed time will come. 34 “It is like a man away on a journey, who upon leaving his house and putting his slaves in charge, assigning to each one his task, also commanded the doorkeeper to stay on the alert. 35 “Therefore, be on the alert (gregoreuo - present imperative see our need to depend on the Holy Spirit to obey)–for (term of explanation = explains why we need to be alert!) you do not know when the master of the house is coming, whether in the evening, at midnight, or when the rooster crows, or in the morning– 36 in case he should come suddenly and find you asleep. 37 “What I say to you I say to all, ‘Be on the alert (gregoreuo - present imperative see our need to depend on the Holy Spirit to obey)!’” Luke 21:36 “But keep on the alert (agrupneo in present imperative see our need to depend on the Holy Spirit to obey) AT ALL TIMES, praying that you may have strength to escape all these things that are about to take place, and to stand before the Son of Man.” Acts 20:31 (WARNING TO ELDERS AT EPHESUS!) “Therefore be on the alert (gregoreuo - present imperative see our need to depend on the Holy Spirit to obey), remembering that night and day for a period of three years I did not cease to admonish each one with tears. 1 Corinthians 16:13 Be on the alert (gregoreuo - present imperative see our need to depend on the Holy Spirit to obey), stand firm (present imperative) in the faith, act like men (present imperative), be strong (present imperative). 14 Let all that you do be done (present imperative), in love. Buster Keaton looking expectantly "The Navigator" 1924 REMAIN ON HIGH ALERT! Be on the alert (gregoreuo) then - Why then? Clearly because of the imminency of His return which will occur without warning. Be on the alert (gregoreuo) is in the present imperative calling for this to be our lifestyle. The only way to obey this command is by daily depending on the Holy Spirit to give us the desire (the "want to" because our fallen flesh does not "want to!") and the power to obey (Php 2:13NLT+). As an aside it is interesting that the verb Jesus chose to use (gregoreuo) is derived from egeiro which can mean to awaken or arouse from sleep, which is exactly what all 10 of the virgins had been doing in Mt 25:5+! I often think the passage in 1Jn 2:28+ where John exhorts his readers "Now, little children, abide (present imperative = as your lifestyle -- see our need to depend on the Holy Spirit to obey) in Him, so that (term of purpose) when He appears, we may have confidence (parrhesia) and not shrink away from Him in shame at His coming." Spurgeon - Our Lord again enjoins upon his followers the duty of watchfulness, as in Mt 24:42+; and repeats, in a slightly-altered form, the reason previously given: “For ye know neither the day nor the hour wherein the Son of man cometh.” It is idle to say that we may find out the year, if not the day and hour, of Christ’s coming. The time of the end is hidden, and shall not be known until suddenly, he shall appear “in the clouds of heaven in power and great glory.” (Mt 24:30+) It should be our one great concern to be sure that we shall be ready to meet him whenever he may come. (Matthew Commentary) You do not know (eido) the day nor the hour (cf Mt 24:36 Mt 24:42 Mk 13:33 Ac 1:6-7 Rev 3:3 Rev 16:15) - In other words the time for His return is anytime and of that time we have no forewarning, so we must be ready all the time. We all need to put this sign on our mirror so we will see it each morning. Jesus' words remind me of a game I played as child called "Hide and Seek," and how the seeker would count down and then cry out "Ready or not here I come!" John MacArthur quoted the "epic poem Idylls of the King, (where) Alfred Lord Tennyson used figures from the parable of the ten virgins in a song directed to the wicked Queen Guinevere, who learned too late the cost of sin: Late, late, so late, and dark the night and chill! Late, late, so late, but we can enter still. Too late, too late, ye cannot enter now. No light had we, for that we do repent; And, learning this, the Bridegroom will relent. Too late, too late, ye cannot enter now. No light, so late, and dark and chill the night! O let us in, that we may find the light. Too late, too late, ye cannot enter now. Have we not heard the Bridegroom is so sweet? O let us in, tho' late, to kiss His feet! No, no, too late! Ye cannot enter now. See Matthew Commentary James Smith - BEHOLD HE COMETH Matthew 25:13 I. The Fact. “The Son of Man cometh.” II. An Uncertainty. “Ye know neither the day nor the hour.” III. An Exhortation. “Watch, therefore” (Rev. 21:15). Be on the alert (Keep watch) (1127) gregoreuo rom egeiro = to arise, arouse) means to be watchful or to refrain from physical sleep. Later gregoreuo came to used in the moral and religious sphere and was used to call for one to be on the alert, in a constant state of readiness and vigilant (alertly watchful especially to avoid danger this word suggesting intense, unremitting, wary watchfulness; keenly alert to or heedful of trouble or danger as others are sleeping or unsuspicious). We are to be be watchful and ready to respond to external influences, focused, alert for the winds of temptation or overt attacks of evil. We are to remained alert lest we be deceived by the devil the deceiver or sin which is deceitful (Heb 3:13). GREGOREUO - 22V - alert(10), awake(1), keep(1), keep watch(4), keep watching(1), keeping alert(1), stay on the alert(1), stays awake(1), wake(2). Matt. 24:42; Matt. 24:43; Matt. 25:13; Matt. 26:38; Matt. 26:40; Matt. 26:41; Mk. 13:34; Mk. 13:35; Mk. 13:37; Mk. 14:34; Mk. 14:37; Mk. 14:38; Lk. 12:37; Acts 20:31; 1 Co. 16:13; Col. 4:2; 1 Thess. 5:6; 1 Thess. 5:10; 1 Pet. 5:8; Rev. 3:2; Rev. 3:3; Rev. 16:15 G Campbell
Mateus 25
Spurgeon commentary - This servant’s commendation and reward are exactly the same as those given to his more highly privileged brother; as if our Savior would teach us that it is not the number of our talents, but the use we make of them, that is the essential matter. He does not expect as much from the man with two talents as from the one to whom he has given five; what he does expect is that they should both be faithful over the few things he has committed to their care. It was so with the two servants mentioned in the parable. The second had doubled the capital received from his lord, even as the first had done with his larger amount of trust-money; therefore they were equally praised and blessed. Matthew 25:23 “His master said to him, ‘Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master.’ KJV Matthew 25:23 His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. NKJ Matthew 25:23 "His lord said to him,`Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.' NET Matthew 25:23 His master answered, 'Well done, good and faithful slave! You have been faithful with a few things. I will put you in charge of many things. Enter into the joy of your master.' BGT Matthew 25:23 ἔφη αὐτῷ ὁ κύριος αὐτοῦ· εὖ, δοῦλε ἀγαθὲ καὶ πιστέ, ἐπὶ ὀλίγα ἦς πιστός, ἐπὶ πολλῶν σε καταστήσω· εἴσελθε εἰς τὴν χαρὰν τοῦ κυρίου σου. CSB Matthew 25:23 "His master said to him, 'Well done, good and faithful slave! You were faithful over a few things; I will put you in charge of many things. Share your master's joy!' ESV Matthew 25:23 His master said to him, 'Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master.' NIV Matthew 25:23 "His master replied, 'Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master's happiness!' NLT Matthew 25:23 "The master said, 'Well done, my good and faithful servant. You have been faithful in handling this small amount, so now I will give you many more responsibilities. Let's celebrate together!' YLT Matthew 25:23 'His lord said to him, Well done, servant, good and faithful, over a few things thou wast faithful, over many things I will set thee; enter into the joy of thy lord. MIT Matthew 25:23 His boss said to him, "Fine work, conscientious and dependable servant. You were faithful with a little; I will position you to handle much. Enjoy the good graces of your master!" NJB Matthew 25:23 His master said to him, "Well done, good and trustworthy servant; you have shown you are trustworthy in small things; I will trust you with greater; come and join in your master's happiness." NRS Matthew 25:23 His master said to him, 'Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.' RSV Matthew 25:23 His master said to him, `Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master.' NAB Matthew 25:23 His master said to him, 'Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come, share your master's joy.' GWN Matthew 25:23 "His master replied, 'Good job! You're a good and faithful servant! You proved that you could be trusted with a small amount. I will put you in charge of a large amount. Come and share your master's happiness.' BBE Matthew 25:23 His lord said to him, Well done, good and true servant: you have been true in a small thing, I will give you control over great things: take your part in the joy of your lord. Well: Mt 25:21 Mk 12:41-44 Mk 14:8-9 Related Passages: John 15:10-11+ “If you keep My commandments, you will abide in My love; just as I have kept My Father’s commandments and abide in His love. 11 “These things I have spoken to you so that My joy may be in you, and that your joy may be made full. WELL DONE GOOD AND FAITHFUL SLAVE His master said to him, ‘Well done, good (agathos) and faithful (pistos) slave (doulos). You were faithful (pistos) with a few things, I will put you in charge (kathistemi) of many things; enter into the joy (chara) of your master (kurios) - Notice that despite the fact that this slave had fewer talents, it was what he did with the talents given to him that was significant to the master. In other words, Jesus makes no distinction between the faithfulness of the 10 talent and 5 talent men. They are equally faithful with what had been allotted to them to use and they were rewarded equally. 🙏 THOUGHT - Beloved, the truth in this passage should erase envy from a believer's mind. How often we look at so and so, thinking that all their talent will assure they would receive a greater reward from the Master. With this parable, Jesus in effect says "Perish that thought!" The real question to ponder is "Am I being faithful with what He has given me?" I would submit this applies to spiritual gifts (of which every saint has at least one). Am I using my spiritual gift (or gifts)? Do I even know what my gift is? (See Spiritual Gifts) Beloved, we will be held accountable for use or nonuse of our spiritual gifts. It was not the portion but the proportion that made the difference. They started as servants, but their Lord promoted them to rulers. Warren Wiersbe sums up the two faithful slaves - The two men who put their money to work each received the same commendation (Matt. 25:21, 23). It was not the portion but the proportion that made the difference. They started as servants, but their Lord promoted them to rulers. They were faithful with a few things, so the Lord trusted them with many things. They had worked and toiled, and now they entered into joy. Their faithfulness gave each of them a capacity for greaterf service and responsibility. (Bible Exposition Commentary) The difference will be in opportunities and levels of service. John MacArthur has some interesting comments on how this parable applies to our future time in heaven writing that "Of the many things heaven will be, it will not be boring. Our heavenly perfection, for example, will not be a matter simply of never making a mistake. Nor will it be always making a hole in one or a home run, as it were. Rather it will be a time of ever-expanding and increasingly joyous service, and the saints who then will serve the most and rejoice the most will be those who have served the Lord most steadfastly while on earth. Every soul in heaven will equally possess eternal life and will be equally righteous, equally Christlike, and equally glorious. Everyone will be equally perfect, because perfection has no degrees. The difference will be in opportunities and levels of service. Just as the angels serve God in ranks, so will redeemed men and women, and the degree of their heavenly service will have been determined by the devotedness of their earthly service. Heaven will not involve differing qualities of service, because everything heavenly is perfect. Everything done for the Lord will be perfectly right and perfectly satisfying. There will be no distinctions of superiority or inferiority, and there will be no envy, jealousy, or any other remnant of sinful human nature. Whatever one’s rank or responsibility or opportunity, those will be God’s perfect will for that individual and therefore will be perfectly enjoyed. In a way that is beyond our present comprehension, believers will be both equal and unequal in the Millennium and in the eternal state. (See Matthew Commentary - Page 104) This will be the consummation of all heavenly delights; not so much that we shall have a joy of our own as that we shall enter into the joy of our Lord C H Spurgeon commentary - Have all of us, who “received five talents ” from our Lord, “gained beside them five talents more ”? I trow not. Have we double the grace we had at first? Twice the tact with which we began our service for God? Twofold adaptation to the work he has given us to do? It was so with this servant; and therefore, his lord commended and rewarded him. There was no proportion between his service and its reward: “Thou hast been faithful over a few things, I will make thee ruler over many things. ” He who is faithful to his Lord shall have greater opportunities of proving his loyalty and devotion in a higher sphere; and in addition, he shall share the bliss of his Lord’s return: “Enter thou into the joy of thy lord. ” This is not the servant’s portion, but the Master’s portion shared with his faithful servants. This will be the consummation of all heavenly delights; not so much that we shall have a joy of our own as that we shall enter into the joy of our Lord. TODAY IN THE WORD ""Atheism turns out to be too simple,"" wrote C. S. Lewis in Mere Christianity. (Mere Christianity - online without restrictions or here) ""If the whole universe has no meaning, we should never have found out that is has no meaning: Just as, if there were no light in the universe and therefore no creatures with eyes, we should never know it was dark. 'Dark' would be without meaning."" Lewis makes a great point. It takes the light of heaven to make sense of the darkness of hell. At the end of Jesus' parable of the three servants, the master of the worthless slave commands him to be thrown ""outside, into the darkness"" (Mt 25:30). Jesus used the image of darkness (""outer darkness,"" KJV) for hell three times in the Gospel of Matthew (see also Matt. 8:12 and Mt 22:13). Since, as we have already seen, hell is also pictured in Scripture as a burning lake of fire, some assume that darkness is a metaphor for the utter isolation and loneliness of hell. Whether metaphor or literal reality, the use of darkness to describe hell conveys a powerful truth. If you have ever been in a large cavern when the guide turned off the lights, you have a sense of the total isolation that complete darkness brings. A person who is utterly alone needs companionship more than anything else. Mental health professionals call this sense of abandonment ""cosmic loneliness"" and give it serious attention. Jesus' picture of hell suggests that part of its suffering is total, eternal isolation from God and man--a sense of utter hopelessness that will cause great ""weeping and gnashing of teeth"" (Mt 25:30). TODAY ALONG THE WAY If it has been a while since you thanked the Lord for shining the light of the gospel into your heart, a lesson like today's should correct that oversight! Think of what God did for us in salvation. Through the sacrifice of Jesus Christ on the cross, God has transferred us from the kingdom of darkness into His glorious kingdom of light, where He has a wonderful inheritance reserved for us (Col. 1:12-13). Matthew 25:14-21 Still Working By Dave Branon “Well done, good and faithful servant.” —Matthew 25:23 Vivian and Don are in their mid-90s and have been married more than 70 years. Recently Vivian suffered a setback when she broke her hip. This has been additionally difficult because for several years both Don and Vivian have been saddened by the realization that they are no longer strong enough to be active in the life and work of their church. However, Vivian and Don are still hard at work for the Lord: They are prayer warriors. While they may not always be physically present and visible in the life of their church, they are faithful “behind the scenes” in their service for Him. The parable of the talents in Matthew 25 reminds us that we must use the “talents” God has given us wisely. All of us have God-given skills and abilities at various levels—and we must not bury, unused, what God has given us. It is not only in our years of strength that God will use us, but also in our youth and age, as well as in our sickness and weakness. Vivian and Don continue to serve by praying. And like them, we honor our Savior by using our skills—“each according to his own ability” (v.15) to serve Him who is worthy. Lord, You have done so much for me. Please show me what I can do to serve You—to honor You with the abilities You have provided. May my life be a living sacrifice of love and action for Your honor. God can use you at any age—if you are willing. Matthew 25:24 “And the one also who had received the one talent came up and said, ‘Master, I knew you to be a hard man, reaping where you did not sow and gathering where you scattered no seed. KJV Matthew 25:24 Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: NKJ Matthew 25:24 "Then he who had received the one talent came and said,`Lord, I knew you to be a hard man, reaping where you have not sown, and gathering where you have not scattered seed. NET Matthew 25:24 Then the one who had received the one talent came and said, 'Sir, I knew that you were a hard man, harvesting where you did not sow, and gathering where you did not scatter seed, BGT Matthew 25:24 προσελθὼν δὲ καὶ ὁ τὸ ἓν τάλαντον εἰληφὼς εἶπεν· κύριε, ἔγνων σε ὅτι σκληρὸς εἶ ἄνθρωπος, θερίζων ὅπου οὐκ ἔσπειρας καὶ συνάγων ὅθεν οὐ διεσκόρπισας, CSB Matthew 25:24 "Then the man who had received one talent also approached and said, 'Master, I know you. You're a difficult man, reaping where you haven't sown and gathering where you haven't scattered seed. ESV Matthew 25:24 He also who had received the one talent came forward, saying, 'Master, I knew you to be a hard man, reaping where you did not sow, and gathering where you scattered no seed, NIV Matthew 25:24 "Then the man who had received the one talent came. 'Master,' he said, 'I knew that you are a hard man, harvesting where you have not sown and gathering where you have not scattered seed. NLT Matthew 25:24 "Then the servant with the one bag of silver came and said, 'Master, I knew you were a harsh man, harvesting crops you didn't plant and gathering crops you didn't cultivate. YLT Matthew 25:24 'And he also who hath received the one talent having come, said, Sir, I knew thee, that thou art a hard man, reaping where thou didst not sow, and gathering from whence thou didst not scatter; MIT Matthew 25:24 Also the one who had received one unit of silver approached him and said, "Master, I knew that you are hard to satisfy, harvesting where you have not planted, and gathering where you have not scattered seed. NJB Matthew 25:24 Last came forward the man who had the single talent. "Sir," said he, "I had heard you were a hard man, reaping where you had not sown and gathering where you had not scattered; NRS Matthew 25:24 Then the one who had received the one talent also came forward, saying, 'Master, I knew that you were a harsh man, reaping where you did not sow, and gathering where you did not scatter seed; RSV Matthew 25:24 He also who had received the one talent came forward, saying, `Master, I knew you to be a hard man, reaping where you did not sow, and gathering where you did not winnow; NAB Matthew 25:24 Then the one who had received the one talent came forward and said, 'Master, I knew you were a demanding person, harvesting where you did not plant and gathering where you did not scatter; GWN Matthew 25:24 "Then the one who received two thousand dollars came and said, 'Sir, I knew that you are a hard person to please. You harvest where you haven't planted and gather where you haven't scattered any seeds. BBE Matthew 25:24 And he who had had the one talent came and said, Lord, I had knowledge that you are a hard man, getting in grain where you have not put seed, and making profits for which you have done no work: Master: Mt 7:21 Lu 6:46 I knew: Mt 20:12 Job 21:14,15 Isa 58:3 Jer 2:31 44:16-18 Eze 18:25-29 Mal 1:12,13 3:14,15 Lu 15:29 19:20-22 Ro 8:7 9:20 THE ACCUSATORY SELF-SERVING EXCUSE And -
Mateus 25
Spurgeon applies this text to our life - “Remember, my hearer, that in the day of judgment thy account must be personal; God will not ask you what your church did – he will ask you what you did yourself.” C H Spurgeon commentary - At the day of reckoning, the unfaithful as well as the faithful have to give account of their stewardship. This man’s words were self-contradictory, and his excuse was self-condemnatory. He said that he knew that his lord was a hard man, reaping where he had not sown, and gathering where he had not scattered, yet he confessed that the talent he brought back had been given to him by this master whom he represented as severe and unreasonable. He also admitted that it was his lord’s money that he had hidden in the earth: “thy talent. ” It was entrusted to him, and yet even the servant owned that it did not belong to him: “Lo, there thou hast that is thine. ” “I have not made any addition to thy talent; but I have not lost it, nor given it away; I have brought it back, lo, there it is.” Between the great things we cannot do and the small things we will not do, the danger is that we shall do nothing. -- 🙏 THOUGHT - Monod's quote begs the question "What are you doing for the King and His Kingdom?" He is returning soon to take an account of what you did with the gifts He has given you. Time is flying by beloved! It is later than you think! Redeem the time. Today is the day to begin your Spirit enabled, Word centered, God glorifying labor for the Lord. But be careful, for I fear much "doing" in churches today is self-initiated and self-energized labor (which yields no eternal fruit) rather than Spirit initiated, Spirit empowered labor (the fruit of which will endure or remain - Jn 15:16+). Remember the pattern is first "being" and then "doing"! By that I mean first "abide" in the Vine (by being filled with His Spirit Eph 5:18+, walking in His Spirit Gal 5:16+) and then as you are "doing," the result will be much fruit to His glory (Jn 15:5,8+, Mt 5:16+). Paul would say to you "Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain IN the Lord (NB: "IN" the Lord, not "in" your flesh because "IN" is a locative of sphere)." (1Cor 15:58+) Hard (harsh, difficult) (4642) skleros rom skéllo = to harden, dry up; English = sclerosis) literally means hard, stiff, dried up, dry, severe. When referring to voices or sounds it means hoarse or harsh (Jn 6:60). When referring to things it means hard or tough. When referring to people, it conveys an inhuman character. "The word always conveys a grave reproach; it indicates a character harshly inhumane and uncivil" (Trench).For more background on the word group see Skleros - Hard as Rock Friberg - (1) of things, literally hard, dry, rough; figuratively in the NT; (a) of words harsh, unpleasant, hard to take, intolerable (Jn 6.60 ); neuter as a substantive harsh talk (Jude 1:15); (b) of winds fierce, powerful (Jas 3.4); (2) of persons strict, unmerciful, demanding (Mt 25.24); (3) impersonally, neuter with an infinitive - it is hard for you (Ac 26.14) F B
Mateus 25
Spurgeon commentary - He seemed to speak as though this was all that could be rightly expected of him; yet he was evidently not satisfied with himself, for he said, “I was afraid, and went and hid thy talent in the earth. ” See how fear may become the mother of presumption. Faith in God begets holy fear; but servile fear is the parent of doubt, which in its turn has a family of unbelieving rebels. Afraid (5399)(phobeo from phobos = fear source of our English "phobia") means to be in an apprehensive state that can range from mild uneasiness to stark terror as when one is frightened, terrified or alarmed. Phobeo can refer to a shaking, quaking type of fear as is the case of this slave, but a confer a positive sense of reverential awe (cf Lk 1:50, 23:40). One of the most common uses of phobeo is Jesus comforting words "do not fear" (Mt 10:26, 28, 31, 14:27, 17:7, 28:10, Mk 5:36, 6:50, Lk 5:10, 8:50, 12:4, 7, 32, Jn 6:20, 12:15, Acts 18:9, 27:24, cf angels - Mt 28:5,Lk 1:13, 30, 2:10. Gentiles were referred to those who had a fear of God ( Acts 10:35 Acts 13:16, 26). Wayne Detzler notes that "the root word phobos - In ancient Greek the word phobos came from the word phebomai meaning to flee, or to be startled. Thus phobos meant flight or terror, and was connected with fear of the unknown, fear of the future, and fear of authorities." (New Testament Words in Today's Language) D L Moody - Matthew 25:25. I READ of a man who had a thousand dollars. He hid it away, thinking he would in that way take care of it, and that when he was an old man he would have something to fall back upon. After keeping the deposit receipt for twenty years he took it to a bank and got just one thousand dollars for it. If he had put the money at interest in the usual way, he might have had three times the amount. He made the mistake that a great many people are making to-day throughout Christendom, of not trading with his talents. My experience has been as I have gone about in the world and mingled with professing Christians, that those who find most fault with others are those who themselves do nothing. If a person is busy improving the talents that God has given him he will have too much to do to find fault and complain about others. Matthew 25:26 “But his master answered and said to him, ‘You wicked, lazy slave, you knew that I reap where I did not sow and gather where I scattered no seed. KJV Matthew 25:26 His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: NKJ Matthew 25:26 "But his lord answered and said to him,`You wicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed. NET Matthew 25:26 But his master answered, 'Evil and lazy slave! So you knew that I harvest where I didn't sow and gather where I didn't scatter? BGT Matthew 25:26 ἀποκριθεὶς δὲ ὁ κύριος αὐτοῦ εἶπεν αὐτῷ· πονηρὲ δοῦλε καὶ ὀκνηρέ, ᾔδεις ὅτι θερίζω ὅπου οὐκ ἔσπειρα καὶ συνάγω ὅθεν οὐ διεσκόρπισα; CSB Matthew 25:26 "But his master replied to him, 'You evil, lazy slave! If you knew that I reap where I haven't sown and gather where I haven't scattered, ESV Matthew 25:26 But his master answered him, 'You wicked and slothful servant! You knew that I reap where I have not sown and gather where I scattered no seed? NIV Matthew 25:26 "His master replied, 'You wicked, lazy servant! So you knew that I harvest where I have not sown and gather where I have not scattered seed? NLT Matthew 25:26 "But the master replied, 'You wicked and lazy servant! If you knew I harvested crops I didn't plant and gathered crops I didn't cultivate, YLT Matthew 25:26 'And his lord answering said to him, Evil servant, and slothful, thou hadst known that I reap where I did not sow, and I gather whence I did not scatter! MIT Matthew 25:26 But his master replied, "You good-for-nothing, lazy servant; you knew, did you, that 'I harvest where I did not plant and gather where I did not scatter seed'? NJB Matthew 25:26 But his master answered him, "You wicked and lazy servant! So you knew that I reap where I have not sown and gather where I have not scattered? NRS Matthew 25:26 But his master replied, 'You wicked and lazy slave! You knew, did you, that I reap where I did not sow, and gather where I did not scatter? RSV Matthew 25:26 But his master answered him, `You wicked and slothful servant! You knew that I reap where I have not sowed, and gather where I have not winnowed? NAB Matthew 25:26 His master said to him in reply, 'You wicked, lazy servant! So you knew that I harvest where I did not plant and gather where I did not scatter? GWN Matthew 25:26 "His master responded, 'You evil and lazy servant! If you knew that I harvest where I haven't planted and gather where I haven't scattered, BBE Matthew 25:26 But his lord in answer said to him, You are a bad and unready servant; if you had knowledge that I get in grain where I did not put seed, and make profits for which I have done no work, Mt 18:32 Job 15:5,6 Related Passages: Proverbs 6:6 Go to the ant, O sluggard, Observe her ways and be wise, Proverbs 6:9 How long will you lie down, O sluggard? When will you arise from your sleep? UNFAITHFUL AND UNREWARDED But his master (kurios) answered and said to him, ‘You wicked (poneros), lazy (okneros) slave - Lazy means idle, as when one shrinks from or hesitates to engage in something worthwhile, in this case investing the master's money. Inaction is not prudence but sloth. David Turner comments that "Hiding the master’s resources in the ground is as senseless and useless as hiding one’s lamp under a basket (Matt. 5:15). Inaction is not prudence but sloth." (See Matthew Baker Exegetical Commentary) You knew (eido) that I reap (therizo) where I did not sow (speiro) and gather (sunago) where I scattered (diaskorpizo) no seed - Some see this as a sarcastic statement (Sean Douglas O'Donnell) But I think in a sense, this can be understood as a true statement. Notice that he does not include the previous phrase "you are a hard man." Look at it this way as saying that what we do for Christ, God receives the glory ("reaps and gathers" so to speak), not us. And yet (enabled by His Spirit) we are privileged to be able to let our "light shine before men in such a way that they may see our good works, and glorify our Father Who is in heaven." (Mt 5:16+). Jesus adds in John 15:8+ “My Father is glorified by this, that you bear much fruit, and so prove to be My disciples." So, yes, God reaps the "profits" from our labors for Him, which is as it should be. However, lest we forget, in addition for our labors we are rewarded out of proportion to our labor reflecting his amazing grace and generosity! J C Ryle on you knew -- "Those words of our Lord, “thou knewest,” are words that ought to ring loudly in many a man’s ears, and prick him to the heart. Thousands are living at this day without Christ and without conversion, and yet pretending that they cannot help it. And all this time they know in their own conscience that they are guilty." C H Spurgeon commentary - “His ” took the “wicked And slothful servant ” on his own ground, and condemned him out of his own mouth. The master did not mean to admit that he was such a one as he had been called by the “malicious and lazy slave”, as the original might be literally rendered; but supposing the servant’s words had been true, what ought he to have done? If he was afraid to trade with his lord’s talent on his own responsibility, he might have taken it to the bankers, who would at least have kept it secure, and added interest to it while it was deposited with them. Wicked (evil, worthless, bad) (4190)(poneros from poneo = work or toil,
Mateus 25
Spurgeon commentary - If we cannot trade directly and personally on our Lord’s account, if we have not the skill or the tact to manage a society or an enterprise for him, we may at least contribute to what others are doing, and join our capital to theirs, so that, by some means, our Master may have the interest to which he is entitled. His talent must not be buried in the earth; but must be invested wherever it will bring to him the best return at his coming. Ray Pritchard comments on Luke 19:23 are apropos to the master's words - These words speak for themselves. The master’s anger centers around one unassailable point—the servant had not even bothered to put the money in the bank where it could gain interest. “You didn’t even care enough to do that.” Listen carefully. The master is not angry because the servant failed to make ten minas. That is not the issue. Profit (or the lack of it) is not the point. After all, he’s got all the money he needs. He’ll never spend the money he has. Then why is the master angry? BECAUSE THIS SERVANT DIDN’T EVEN TRY TO USE HIS MONEY FOR THE MASTER’S ADVANTAGE. It’s not the amount. That’s not the issue. But this man was first unbelieving, then disobedient, then overly-cautious, and finally just plain thumb-sucking lazy. HE DIDN’T TRY BECAUSE HE DIDN’T CARE. That’s why the master is angry. Vincent on the rare word for interest (only other use Lk 19:23) tokos (a bring forth, birth, figuratively - interest, usury) - A very graphic word, meaning first child-birth, and then offspring. Hence of interest, which is the produce or offspring of capital. Originally it was only what was paid for the use of money; hence usury; but it became synonymous with extortionate interest. Rev., better, with interest. The Jewish law distinguished between interest and increase. In Rome very high interest seems to have been charged in early times. Practically usury was unlimited. It soon became the custom to charge monthly interest at one per cent a month. During the early empire legal interest stood at eight per cent., but in usurious transactions it was lent at twelve, twenty-four, and even forty-eight. The Jewish bankers of Palestine and elsewhere were engaged in the same undertakings. The law of Moses denounced usury in the transactions of Hebrews with Hebrews, but permitted it in dealing with strangers (Deuteronomy 23:19, 20; Psalms 15:5). Matthew 25:28 ‘Therefore take away the talent from him, and give it to the one who has the ten talents.’ KJV Matthew 25:28 Take therefore the talent from him, and give it unto him which hath ten talents. NKJ Matthew 25:28 `Therefore take the talent from him, and give it to him who has ten talents. NET Matthew 25:28 Therefore take the talent from him and give it to the one who has ten. BGT Matthew 25:28 ἄρατε οὖν ἀπ᾽ αὐτοῦ τὸ τάλαντον καὶ δότε τῷ ἔχοντι τὰ δέκα τάλαντα· CSB Matthew 25:28 " 'So take the talent from him and give it to the one who has 10 talents. ESV Matthew 25:28 So take the talent from him and give it to him who has the ten talents. NIV Matthew 25:28 " 'Take the talent from him and give it to the one who has the ten talents. NLT Matthew 25:28 "Then he ordered, 'Take the money from this servant, and give it to the one with the ten bags of silver. YLT Matthew 25:28 'Take therefore from him the talent, and give to him having the ten talents, MIT Matthew 25:28 To his servants he said, "Therefore, take away the unit of silver from him and give it to the one now having ten units. NJB Matthew 25:28 So now, take the talent from him and give it to the man who has the ten talents. NRS Matthew 25:28 So take the talent from him, and give it to the one with the ten talents. RSV Matthew 25:28 So take the talent from him, and give it to him who has the ten talents. NAB Matthew 25:28 Now then! Take the talent from him and give it to the one with ten. GWN Matthew 25:28 Take the two thousand dollars away from him! Give it to the one who has the ten thousand! BBE Matthew 25:28 Take away, then, his talent and give it to him who has the ten talents. Lu 10:42 Luke 19:24 Related Passages: Luke 19:24+ “Then he said to the bystanders, ‘Take the mina away from him and give it to the one who has the ten minas.’ USE IT OR LOSE IT! Therefore - Term of conclusion. What is Jesus concluding in this parable? First note that contrary to the accusation, the master is not being a hard man acting arbitrarily and unfairly, but is acting based upon the fact that this slave had made no use of the one talent. After all, if the master had done nothing, the talent would have remained in a hole in the ground, useless to the master! Take away (airo a command in aorist imperative - Don't delay!) the talent (talanton) from him, and give (aorist imperative - Don't delay!) it to the one who has (present tense) the ten talents (talanton) - While this may seem unfair, this third slave never truly made the talent his. In that sense it was a "talent" in name only (and in a hole at that) and for that reason now it would be taken away. The most capable man was selected as the most likely to be able to beneficially use the one talent. C H Spurgeon commentary The servant who had gained five talents to his lord’s five was allowed to keep them all, for his master spoke of “him which has ten talents.” The unused talent of the slothful servant was also given to him, for he who uses well that which is entrusted to him shall receive more. David Jeremiah - USE IT OR LOSE IT MATTHEW 25:28 Sanctuary: Finding Moments of Refuge in the Presence of God Each believer has talents, given by God, that we are to use for His glory. We can’t claim that we have no gifts or that we have been given no opportunity. The fact is, what we do with what we have will be the basis of our judgment. I won’t be judged on my inability to sing or play the piano, but I will have to give an account of the gifts that I have. If we don’t use our talent for God, we will lose it. It doesn’t remain dormant. It won’t remain hidden. We will end up not having the opportunity we had at the beginning. On the other hand, if we are faithful in the use of our abilities, God will multiply our opportunities for service. The way to grow in influence and service is to use what we already have—then the Lord will reward us with more opportunity. Remember, someday we will have to give an account at the judgment seat of Christ. As Christians, we won’t be judged for our sins—they have already been forgiven. But we will be judged for the stewardship of those things God has given us. We’ll be judged on quality, not quantity. We have been given incredible potential for serving God. How are we putting ours to use? Matthew 25:29 “For to everyone who has, more shall be given, and he will have an abundance; but from the one who does not have, even what he does have shall be taken away. KJV Matthew 25:29 For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. NKJ Matthew 25:29 `For to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away. NET Matthew 25:29 For the one who has will be given more, and he will have more than enough. But the one who does not have, even what he has will be taken from him. BGT Matthew 25:29 τῷ γὰρ ἔχοντι παντὶ δοθήσεται καὶ περισσευθήσεται, τοῦ δὲ μὴ ἔχοντος καὶ ὃ ἔχει ἀρθήσεται ἀπ᾽ αὐτοῦ. CSB Matthew 25:29 For to everyone who has, more will be given, and he will have more than enough. But from the one who does not have, even what he has will be taken away from him. ESV Matthew 25:29 For to everyone who has will more be given, and he will have an abundance. But from the one who has not, even what he has will be taken away. NIV Matthew 25:29 For everyone who has will be given more, and he will have an abundance. Whoever does not have, even what he has will be taken from him. NLT Matthew 25:29 To those who use well what they are given, even more will be given, and they will have an abundance. But from those who do nothing, even what little they have will be taken away. YLT Matthew 25:29 for to every one having shall be given, and he shall have overabundance, and from him who is not having, even that which he hath shall be taken from him; MIT Matthew 25:29 For to everyone having gains, more will be given, and his capital will be increased. NJB Matthew 25:29 For to everyone who has will be given more, and he will have more than enough; but anyone who has not, will be deprived even of what he has. NRS Matthew 25:29 For to all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away. RSV Matthew 25:29 For to every one who has will more be given, and he will have abundance; but from him who has not, even what he has will be taken away. NAB Matthew 25:29 For to everyone who has, more will be given and he will grow rich; but from the one who has not, even what he has will be taken away. GWN Matthew 25:29 To all who have, more will be given, and they will have more than enough. But everything will be taken away from those who don't have much. BBE Matthew 25:29 For to everyone who has will be given, and he will have more: but from him who has not, even what he has will be taken away. For to everyone who has Mt 13:12 Mk 4:25 Lu 8:18 Lk 16:9-12 Lk 19:25-26 Jn 15:2 shall be taken: Mt 21:41 La 2:6 Ho 2:9 Lu 10:42 12:19-21 16:1-3,20-25 Jn 11:48 Rev 2:5 Related Passages: Matthew 13:12+ “For whoever has, to him more shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him. Mark 4:25+ “For whoever has, to him more shall be given; and whoever does not have, even what he has shall be taken away from him.” Luke 8:18+ “So take care how you listen; for whoever has, to him more shall be given; and whoever does not have, even what he thinks he has shall be taken away from him.” Luke 19:25-26+ “And they said to him, ‘Master, he has ten minas already.’ 26 “I tell you that to everyone who has, more shall be given, but from the one who does not have, even what he does have shall be taken away. THE LAW OF SPIRITUAL INVESTMENT For (gar) This is a term of explanation so the question is what is Jesus explaining? To everyone who has (present tense), more shall be given and he will have an abundance (perisseuo) - Faithfulness will be generously rewarded (Mt 13:12+; Mk 4:25+; Lk 8:18+, Lk 19:26+). When will he be given more and when will he have an abundance? While this surely speaks of the future reward in eternity, I think it does not exclude reception of "more" in time, in this present life. This thought of more in time and eternity is supported by Paul's exhortation to Timothy to "discipline (present imperative see our need to depend on the Holy Spirit to obey) yourself for the purpose of godliness; for bodily discipline is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come." (1Ti 4:7-8+) But (term of contrast) from the one who does not have (present tense), even what he does have (present tense) shall be taken away (airo) - As I said earlier, the idea is use it or lose it. Shall be taken away is in effect a prophetic warning which will be enforced against those who are not in Christ. They will not only lose their "talent" but they will forfeit their soul. John
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Spurgeon commentary He who has faith shall have more faith. He who has a taste for divine things shall develop a greater appetite for them He who has some understanding of the mysteries of the kingdom shall understand them more fully: “For unto every one that hath shall be given and he shall have abundance. ” NET NOTE - The one who has nothing has even what he seems to have taken from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. 🙏 THOUGHT - This passage teaches that failure to use what we have been given will result in us losing what we have been given. If you are reading this note and you have yet to use the spiritual time, treasure and talents (and spiritual gift or gifts) that God has granted you, then your reward at the Bema seat will be proportional (2Co 5:10+)! Please do not waste your life with passing worldly pleasures and trinkets, because in some way I cannot fully grasp, your time in eternity (forever) will be less that it could have been (forever)! Redeem the short time (in depth discussion) you have left on earth to store up for yourself treasure in heaven that will endure throughout eternity! Abundance (surpassing, overflowing, lavish, in surplus, excelling, exceeding) (4052) perisseuo from perissos = abundant, exceeding some number, measure, rank or need, over and above) means to cause to superabound, to be superfluous, to overflow, to be in affluence, to excel or to be in abundance with the implication of being considerably more than what would be expected. Perisseuo carries the idea of exceeding the requirements, of overflowing or overdoing. It means to exceed a fixed number of measure, to be left over and above a certain number or measure. It means to have or to be more than enough, to be extremely rich or abundant. To exceed or remain over (as used in loaves left over after feeding the 5000 [Mt 14:20]! When Jesus supplies there is more than enough so that some is even left over! How quick we are to forget this basic principle!) The idea is to overflow like a river out of its banks! Perisseuo is used intransitively from the time of Hesiod in the sense of to be over and above, go beyond, outflank, be more than enough, remain over, abound. PERISSEUO - 35V - Matt. 5:20; Matt. 13:12; Matt. 14:20; Matt. 15:37; Matt. 25:29; Mk. 12:44; Lk. 9:17; Lk. 12:15; Lk. 15:17; Lk. 21:4; Jn. 6:12; Jn. 6:13; Acts 16:5; Rom. 3:7; Rom. 5:15; Rom. 15:13; 1 Co. 8:8; 1 Co. 14:12; 1 Co. 15:58; 2 Co. 1:5; 2 Co. 3:9; 2 Co. 4:15; 2 Co. 8:2; 2 Co. 8:7; 2 Co. 9:8; 2 Co. 9:12; Eph. 1:8; Phil. 1:9; Phil. 1:26; Phil. 4:12; Phil. 4:18; Col. 2:7; 1 Thess. 3:12; 1 Thess. 4:1; 1 Thess. 4:10 Matthew 25:30 “Throw out the worthless slave into the outer darkness; in that place there will be weeping and gnashing of teeth. Throw out : Mt 3:10 5:13 Jer 15:1,2 Eze 15:2-5 Lu 14:34,35 Jn 15:6 Titus 3:14 Heb 6:7,8 Rev 3:15,16 outer darkness: Mt 8:11-12 Mt 13:42,50 Mt 22:13 Mt 24:51 Lu 13:28 2Pe 2:17 Jude 1:13 Rev 21:8 Related Passages: Matthew 8:11-12+ “I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven; 12 but the sons of the kingdom will be cast out into the outer darkness (skotos); in that place there will be weeping and gnashing of teeth.” Matthew 13:41-42+ “The Son of Man will send forth His angels, and they will gather out of His kingdom all stumbling blocks, and those who commit lawlessness, and will throw them into the furnace of fire; in that place there will be weeping and gnashing of teeth. Matthew 13:49-50+ So it will be at the end of the age; the angels will come forth and take out the wicked from among the righteous, 50 and will throw them into the furnace of fire; in that place there will be weeping and gnashing of teeth. Matthew 22:13+ “Then the king said to the servants, ‘Bind him hand and foot, and throw him into the outer darkness (skotos); in that place there will be weeping and gnashing of teeth.’ Matthew 24:48-51+ But if that evil slave says in his heart, ‘My master is not coming for a long time,’ 49 and begins to beat his fellow slaves and eat and drink with drunkards; 50 the master of that slave will come on a day when he does not expect him and at an hour which he does not know, 51 and will cut him in pieces and assign him a place with the hypocrites; in that place there will be weeping and gnashing of teeth. Luke 13:26-28+ “Then you will begin to say, ‘We ate and drank in Your presence, and You taught in our streets’; 27 and He will say, ‘I tell you, I do not know where you are from; DEPART (aorist imperative) FROM ME, ALL YOU EVILDOERS.’ 28 “In that place there will be weeping and gnashing of teeth when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, but yourselves being thrown out. Throw out (cast - ekbállō - aorist imperative) the worthless (achreios) slave (doulos) - This is a command to cast him out immediately, without delay. He is deemed worthless because he gained no profit for his master and thus was essentially useless to his master.
Mateus 25
Spurgeon - "O que é que os perdidos estão fazendo? Eles estão 'chorando e rangendo os dentes.' (QUE PENSAMENTO HORRÍVEL!!! QUE ESTA VERDADE NOS MOTIVA A COMPARTILHAR O EVANGELHO COM SENSO DE URGÊNCIA!!!) CH Comentário de Spurgeon Perder o talento que permaneceu ocioso era apenas uma pequena parte da condenação do “servo inútil”. Seu senhor ordenou que ele fosse “lançado nas trevas exteriores”, e sua punição é indicada pelo refrão frequentemente repetido da revelação de nosso Salvador sobre os horrores que aguardam as almas perdidas: “haverá choro e ranger de dentes”. Dante ou Milton; mas as descrições mais terríveis e angustiantes do inferno que já saíram dos lábios humanos não excedem a linguagem do próprio Cristo amoroso. Ele é o verdadeiro amante dos homens que os adverte fielmente sobre a desgraça eterna que aguarda o impenitente; enquanto aquele que pinta as misérias do inferno como se fossem insignificantes está procurando assassinar as almas dos homens sob o pretexto de amizade. Veja o estudo do castigo eterno. O Dicionário Livre descreve o ranger de dentes como uma manifestação muito vocal de raiva, irritação, desprezo, reclamação. Robert Morey, comentando a descrição de Jesus de chorar e ranger de dentes, escreve que "A imagem rabínica usada por Cristo de pessoas “chorando e rangendo os dentes” na dor excruciante causada pelo fogo da Geena não pode ser ignorada ou subestimada (Mt 13:42, 50). Em Ap 14:10+, Ap 14:11+, somos explicitamente informados de que eles serão atormentados pelo fogo sulfúrico... por todos eternidade… sem descanso dia ou noite. As palavras do Apóstolo não poderiam ser mais claras ou claras. O texto diz “atormentado”, não aniquilado (Morey, R. A. BORROW Death and the Afterlife. Minneapolis, Minn.: Bethany House). 🙏 PENSAMENTO – Não discutamos as palavras claras de Jesus sobre o horror do Inferno! Em vez disso, que o horror eterno nos motive, capacitados pelo Espírito, a ser ousados no nosso testemunho (cf. Atos 4:31b+) a todos na nossa esfera de influência que não conhecem Jesus como seu Salvador e Senhor. Hoje é o momento aceitável para fazermos isso (no Céu será tarde demais) (2Co 6:2+). Hoje pode ser o dia da salvação para alguém com quem você compartilha com ousadia, amor e simpatia (cf. Col 4, 5-6+) a Boa Nova de que Jesus morreu a tempo por ele numa cruz, para que não tenha que morrer eternamente em tormento. Senhor, pelo Teu Espírito e Palavra, faz de todos nós testemunhas ousadas enquanto o dia de hoje ainda é chamado, pois a noite chega quando ninguém pode trabalhar (Jo 9:4+). No poderoso nome salvador de Jesus. Amém. JC
Mateus 25
Spurgeon - There are some ministers who never mention anything about hell. I heard of a minister who once said to his congregation – ‘If you do not love the Lord Jesus Christ you will be sent to that place which it is not polite to mention.’ He ought not to have been allowed to preach again, I am sure, if he could not use plain words!” C H Spurgeon - Unprofitable servants These texts are graven on my heart, as with an iron pen, by a merciless wound, inflicted when I was too feeble to bear it. When I was exceedingly ill in the South of France, and deeply depressed in spirit, so deeply depressed and so sick and ill that I scarce knew how to live, one of those malicious persons who commonly haunt all public men, and especially ministers, sent me anonymously a letter, openly directed to ‘That unprofitable servant C. H. Spurgeon.’ This letter contained tracts directed to the enemies of the Lord Jesus, with passages marked and underlined, with notes applying them to myself. How many Rabshakehs have in their day written to me! Ordinarily I read them with the patience which comes of use, and they go to light the fire. I do not look for exemption from this annoyance, nor do I usually feel it hard to bear, but in the hour when my spirits were depressed, and I was in terrible pain, this reviling letter cut me to the quick. I turned upon my bed and asked, ‘Am I, then, an unprofitable servant?’ I grieved exceedingly, and could not lift up my head or find rest. I reviewed my life, and saw its infirmities and imperfections, but knew not how to put my case till this second text came to my relief, and answered as the verdict of my bruised heart. I said to myself, ‘I hope I am not an unprofitable servant in the sense in which this person intends to call me so; but I am assuredly so in the other sense.’ I cast myself upon my Lord and Master once again with a deeper sense of the meaning of the text than I had felt before: his atoning sacrifice revived me, and in humble faith I found rest. Matthew 25:31 “But when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne. KJV Matthew 25:31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: NKJ Matthew 25:31 "When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory. NET Matthew 25:31 "When the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne. BGT Matthew 25:31 Ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἄγγελοι μετ᾽ αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ· CSB Matthew 25:31 "When the Son of Man comes in His glory, and all the angels with Him, then He will sit on the throne of His glory. ESV Matthew 25:31 "When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. NIV Matthew 25:31 "When the Son of Man comes in his glory, and all the angels with him, he will sit on his throne in heavenly glory. NLT Matthew 25:31 "But when the Son of Man comes in his glory, and all the angels with him, then he will sit upon his glorious throne. YLT Matthew 25:31 'And whenever the Son of Man may come in his glory, and all the holy messengers with him, then he shall sit upon a throne of his glory; MIT Matthew 25:31 When the human one accompanied by all the angels comes in his glory, he will sit at that time on his glorious throne. NJB Matthew 25:31 'When the Son of man comes in his glory, escorted by all the angels, then he will take his seat on his throne of glory. NRS Matthew 25:31 "When the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory. RSV Matthew 25:31 "When the Son of man comes in his glory, and all the angels with him, then he will sit on his glorious throne. NAB Matthew 25:31 "When the Son of Man comes in his glory, and all the angels with him, he will sit upon his glorious throne, GWN Matthew 25:31 "When the Son of Man comes in his glory and all his angels are with him, he will sit on his glorious throne. BBE Matthew 25:31 But when the Son of man comes in his glory, and all the angels with him, then will he be seated in his glory: ASV Matthew 25:31 But when the Son of man shall come in his glory, and all the angels with him, then shall he sit on the throne of his glory: the Son of Man: Mt 25:6 16:27 19:28 26:64 Da 7:13,14 Zec 14:5 Mk 8:38 14:62 Lu 9:26 Lu 22:69 Jn 1:51 5:27-29 Ac 1:11 1Th 4:16 2Th 1:7,8 Heb 1:8 Jude 1:14 Rev 1:7 then: Ps 9:7 Rev 3:21 20:11 Related Passages: Matthew 24:30+ “And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the SON OF MAN COMING ON THE CLOUDS OF THE SKY with power and great glory. Revelation 19:11-16+ And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war. 12 His eyes are a flame of fire, and on His head are many diadems; and He has a name written on Him which no one knows except Himself. 13 He is clothed with a robe dipped in blood, and His name is called The Word of God. 14 And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses. 15 From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty. 16 And on His robe and on His thigh He has a name written, “KING OF KINGS, AND LORD OF LORDS.” Zechariah 14:5+ You (ISRAEL) will flee by the valley of My mountains, for the valley of the mountains will reach to Azel; yes, you will flee just as you fled before the earthquake in the days of Uzziah king of Judah. Then the LORD, my God, will come, and all the holy ones with Him! (SAINTS AND ANGELS) Revelation 1:7+ BEHOLD, HE IS COMING WITH THE CLOUDS, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen. 2 Thessalonians 1:6-10+ For after all it is only just for God to repay with affliction those who afflict you, 7 and to give relief to you who are afflicted and to us as well when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire, 8 dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus (THE GOATS IN MATTHEW 25). 9 These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power, 10 when He comes to be glorified in His saints on that day, and to be marveled at among all who have believed–for our testimony to you was believed. Daniel 7:13-14+ “I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man was coming, And He came up to the Ancient of Days And was presented before Him. 14 “And to Him was given dominion, Glory and a kingdom, That all the peoples, nations and men of every language Might serve Him. His dominion is an everlasting dominion Which will not pass away; And His kingdom is one Which will not be destroyed. Isaiah 2:2-4+ (ISAIAH'S PROPHECY OF THE MESSIANIC KINGDOM, THE MILLENNIUM) Now it will come about that In the last days The mountain of the house of the LORD Will be established as the chief of the mountains, And will be raised above the hills; And all the nations will stream to it. 3 And many peoples will come and say, “Come, let us go up to the mountain of the LORD, To the house of the God of Jacob; That He may teach us concerning His ways And that we may walk in His paths.” For the law will go forth from Zion And the word of the LORD from Jerusalem. (THE CITY OF THE GREAT KING) 4 And He will judge between the nations (THE FIRST JUDGMENT IS Mt 25:31-46), And will render decisions for many peoples; And they will hammer their swords into plowshares and their spears into pruning hooks. Nation will not lift up sword against nation, And never again will they learn war. Zechariah 14:4, 9+ In that day His feet will stand on the Mount of Olives, which is in front of Jerusalem on the east; and the Mount of Olives will be split in its middle from east to west by a very large valley, so that half of the mountain will move toward the north and the other half toward the south.....14:9 And the LORD will be king over all the earth; in that day the LORD will be the only one, and His name the only one. JESUS' GLORIOUS SECOND COMING But when the Son (huios) of Man (note) comes in His glory (doxa) - First, note that most translations do not translate the (de) as "but," but leave it untranslated. It is difficult to see what contrast is being alluded to (if any). Second, note the word is "when" not "if." In other words this event will come to pass, but we just do not know "when." Third, note that Son of Man is used 84x in 80v and is most often used in the Gospel of Matthew (31x/29v) and only 4 other times outside of the Gospels. All 31 uses in Matthew are uttered by Jesus and 80 of the 84 uses in the Gospels are also spoken by Jesus. This was clearly Jesus' favorite Name for Himself and rightly so for it was full of rich theological meaning. Son of Man is a "shorthand" way to describe Jesus as the God Man, because Son speaks of Him being fully God by virtue of His divine Sonship and Man of course speaks of His full humanity (See Gotquestions). Son of Man says "Fully God, Fully Man!" It is also notable that Son of Man is not just in the New Testament but was first mentioned by Daniel in the great prophetic chapter 7 (Da 7:13-14+) Matt. 8:20; Matt. 9:6; Matt. 10:23; Matt. 11:19; Matt. 12:8; Matt. 12:32; Matt. 12:40; Matt. 13:37; Matt. 13:41; Matt. 16:13; Matt. 16:27; Matt. 16:28; Matt. 17:9; Matt. 17:12; Matt. 17:22; Matt. 18:11; Matt. 19:28; Matt. 20:18; Matt. 20:28; Matt. 24:27; Matt. 24:30; Matt. 24:37; Matt. 24:39; Matt. 24:44; Matt. 25:31; Matt. 26:2; Matt. 26:24; Matt. 26:45; Matt. 26:64 And all the angels (aggelos/angelos) with Him - What a glorious sight this will be. And if we parallel this passage with the description in Revelation 19:14+ we can see we will have a "first-row seat" to this glorious event, for with the angelic escort will be the redeemed saints riding on white horses. You might ask "Why are those following Him on white horses not angels?" Glad you asked! If we compare the parallel passages in Rev 17:14+, we see that those coming "with Him are are the called and chosen and faithful.” This triple description could hardly describe angels and serves to substantiate that riding behind the Son of Man will be the saints, those who are "the called and chosen and faithful." Most interpreters including those in conservative, reformed, dispensational, and evangelical traditions understand this as a reference to redeemed sinners not sinless angels. While 1Ti 5:21+ does have the phrase "chosen angels," there are no passages that refer to angels as called or faithful, both terms that are repeatedly applied to believers in Jesus Christ. Then (tote) is an expression of time, which usually marks progression in a narrative. In this case it marks Christ's return in the air followed by His "landing" (so to speak) on planet earth. He will sit (kathizo) on His glorious (doxa) throne (thronos) - In Revelation 16:10+ there is another throne described, "the throne of the beast" upon which the angel will pour out the fifth bowl of wrath destroying his throne. The beast is the interloper, the counterfeit Christ who will be ruling the world during the preceding 3.5 years of this present age, the 1260 day period known as the Great Tribulation. Jesus' return in glory will destroy the Antichrist (Rev 19:20+) and He will set up His Messianic Kingdom and His throne in Jerusalem (Isa 2:3+; Zech 14:4, 9+). As best I can determine, the sheep and the goat judgment is His first official act as King of kings and Lord of lords (Revelation 19:16+). Matthew
Mateus 25
Spurgeon - The final separation Matthew 25:32 There are in this world nowhere any other sort of people beside those who are dead in sin and those who are alive unto God. There is no state between. A man either lives or is dead; you cannot find a neutral condition. A man may be in a swoon or asleep, but he is alive; no state is there that is not within the boundary of either life or death. Is this not clear enough? There is no state between converted and unconverted, between being quickened and being dead in sin. There is no condition between being pardoned and having our sins upon us. There is no state between dwelling in darkness and being brought into marvellous light. One or the other must always be our condition; and this is the great folly of mankind in all times—they will dream of a middle state and try to loiter in it. It was for this cause that Elijah, standing on Carmel’s brow, said, ‘How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him.’ It is for this reason that we have constantly to call the attention of mankind to the great declaration of the gospel—‘He that believeth and is baptized shall be saved; but he that believeth not shall be damned.’ Be not deceived about it; you are either in the way to heaven or on the road to hell. There is no purgatory or middle condition in the next world. Purgatory is an invention of the Pope for the filling of his cellar and his larder; and no more profitable speculation has ever been set agoing than the saying of masses and the robbing of dupes, under the pretence of altering that state which is fixed for ever. Purgatory Pickpurse was the name the first reformers gave it. You will go to heaven or to hell, and you will remain in one place or the other. Matthew 25:33 and He will put the sheep on His right, and the goats on the left. the sheep: Ps 79:13 95:7 100:3 Jn 10:26-28 21:15-17 His right: Ge 48:13,14,17-19 Ps 45:9 110:1 Mk 16:19 Ac 2:34,35 Eph 1:20 Heb 1:3 Related Passages: John 10:26-28+ “But you do not believe because you are not of My sheep. 27 “My sheep hear My voice, and I know them, and they follow Me; 28 and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand. SHEEP ON RIGHT GOATS ON LEFT and He will put (set, place, station) the sheep (probaton) on His right (dexios), and the goats on the left (euonumos) - Matthew writes that King Jesus "will put the sheep" but I submit that He may have just spoken to them and they moved to His right side because they recognized His voice. The right hand is usually regarded as the side of favor, as emphasized by Jesus Himself is seated at the right hand of the throne of God (e.g., 12:2, Heb 1:13, Heb 10:12, Heb 12:2, Mt 22:44). It is notable that the King's use of the word right speaks of a person of high rank who puts someone on his right hand gives him equal honor with himself and recognizes him as of equal dignity 🙏 THOUGHT - Do you understand the lofty rank you have received because you are in Christ the King? Are you living as a "royal saint" or are you living an "ain't" (bad English but you get the point!), like a spiritual pauper? Remember that we have been blessed with "every spiritual blessing in the heavenly places in Christ." (Eph 1:3+). In addition, He has "granted (doreomai in the perfect tense = enduring gift) to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence. For by these He has granted (doreomai in the perfect tense = enduring gift) to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust.(2Pe 1:3-4+). Right (1188) dexios from root dek - right) means right as opposed to left (Mt 5:30; Ac 3:7; Rev 10:2), the right side (Jn 21:6), the right hand (Mt 6:3; Rev 1:17, 20), the right eye (Mt 5:29), give the right hand as a pledge of mutual trust or agreement (Gal 2:9), on the right side (Mt 20:21, 23), weapons for the right side, for offense (metaphorically) (2Co 6:7), idiom = sit on the right side = high position or honored position (Mt 20:21, Eph 1:20). A person of high rank who puts someone on his right hand gives him equal honor with himself and recognizes him as of equal dignity (Matt. 20:21, 23; 22:44; 26:64; 27:38; Mark 12:36; 14:62; 16:19; Luke 20:42; 22:69; Acts 2:33, 34; 5:31; 7:55, 56; Rom. 8:34; Eph. 1:20; Col. 3:1; Heb. 1:3, 13; 8:1; 10:12; 12:2; 1 Pet. 3:22; 1 Kings 2:19; Ps. 45:9). DEXIOS IN MATTHEW - Matt. 5:29; Matt. 5:30; Matt. 5:39; Matt. 6:3; Matt. 20:21; Matt. 20:23; Matt. 22:44; Matt. 25:33; Matt. 25:34; Matt. 26:64; Matt. 27:29; Matt. 27:38; Mk. 10:37 Left (2176) euonumos from eu - well, good + onoma - name, literally speaks of good name, honorable, of good omen; usually substantivally in both feminine singular and neuter plural, used by the Greeks as a euphemism for left, the left hand, the left side, as a replacement for avristero,j (left) in opposition to the right, since omens on the left were regarded as unfortunate ( MT 20.21) Liddell-Scott and Thayer say it speaks of good omen, prosperous, fortunate, in the latter sense used in taking auguries; but those omens were euphemistically called euonuma which in fact were regarded as unlucky, i. e. which came from the left, sinister omens (for which a good name was desired). In an inscription from Ephesus dealing with augury (divination from auspices or omens), where it is laid down that if a bird flying from right to left concealed its wing, it was a good omen (dexios) but if it raised its left wing, then, whether it raised or concealed the wing, it was of ill omen (euonumos). EUONUMOS - 9v - Matt. 20:21; Matt. 20:23; Matt. 25:33; Matt. 25:41; Matt. 27:38; Mk. 10:40; Mk. 15:27; Acts 21:3; Rev. 10:2 Matthew 25:34 “Then the King will say to those on His right, ‘Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. the King: Mt 21:5 22:11-13 27:37 Ps 2:6 24:7-10 Isa 9:7 32:1,2 33:22 Jer 23:5,6 Eze 37:24,25 Da 9:25 Zep 3:15 Zec 9:9,10 Lu 1:31-33 Lu 19:38 Jn 1:49 12:13 19:15,19-22 Rev 19:16 Come: Mt 25:21,23,41 5:3-12 Ge 12:2,3 De 11:23-28 Ps 115:13-15 Lu 11:28 Ac 3:26 Ga 3:13,14 Eph 1:3 1Th 2:12 1Pe 1:3 inherit: Lu 12:32 Ro 8:17 1Co 6:9 Ga 5:21 Eph 5:5 2Ti 2:12 4:8 Jas 2:5 1Pe 1:4,5,9 3:9 Rev 5:10 21:7 prepared: Mt 20:23 Mk 10:40 Jn 14:2,3 1Co 2:9 Heb 11:16 from: Ac 15:18 Eph 1:4-6 1Pe 1:19,20 Rev 13:8 THE KING COMMANDS COME TO MY KINGDOM Then (tote) - Marks progression in the judgment. The "court is in session!" The King (basileus) will say to those on His right (dexios), ‘Come (deute - an urgent invitation) you who are blessed (eulogeo) of My Father (pater) - The invitation is a command to come without delay. Blessed of My Father speaks of the fact the Father had predetermined to sovereignly bless the sheep. Peter states it this way that the sheep were "chosen (eklektos) according to the foreknowledge (prognosis) of God the Father, by the sanctifying (hagiasmos) work of the Spirit, to obey Jesus Christ and be sprinkled (rhantismos) with His blood." (1Pe 1:1-2+) The blessing of course is salvation from eternal death which is the wages of sin for in the exercise of His foreknowledge,the "Father of our Lord Jesus Christ...according to His great mercy... caused us to be born again (anagennao) to a living hope through the resurrection of Jesus Christ from the dead." (1Pe 1:3+) The Father took unrighteous, sinful "goats" and made them into righteous, justified "sheep." Inherit (kleronomeo) the kingdom (basileia) - Inherit is an a, a command meaning essentially He is calling the sheep to "Do it now!" ("Just do it!"). Do not delay is the idea. What is the implication of that command? It would seem that the King (and remember a king always has a "kingdom" or he would not be designated a "king") is saying to the sheep to receive their share of the kingdom and that the kingdom is actually present at that moment. That interpretation would make sense if one interprets Jesus' coming to earth as the moment of inception of His Messianic Kingdom. The King has a kingdom and they are being commanded to come into that kingdom at that very moment. Can you see how this strongly refutes the interpretation that this is the "final judgment" of Revelation 20:11-15? Go read that passage and the following passages in Revelation 21:1ff and you will find two reasons that the King is not calling them to inherit the kingdom in the Revelation passages - (1) Rev 20:11 clearly states that the "earth and heaven fled away, and no place was found for them." Where would the sheep go when commanded? (2) Rev 21:1 says "Then I saw a new heaven and a new earth; for the first heaven and the first earth passed away..." John does not say "then inherit the new heaven and new earth." The earth that Jesus returned to in Mt 25:31 was an existing earth, and was not described as a new heaven and new earth. To substantiate that the King is not referring to the kingdom in Revelation 21-22 note that the word "kingdom" is not used in either of the last 2 chapters of the Bible. Would you like to know what part of your inheritance will be in that day? The short answer is that you will reign with the King as kings! John writes... "You (GOD) have made them (SAINTS) to be a kingdom and priests to our God; and they (SAINTS) will reign upon the earth.” (Revelation 5:10+, Rev 1:6KJV+, Rev 3:21+) Prepared (hetoimazo) for you from the foundation (katabole) of the world (kosmos) - What is the clear time phrase? From the foundation of the world. What is King Jesus saying? He is telling the sheep that before they were created and before creation was created, they had been granted a share of the inheritance in His kingdom! The implication is that the omniscient God knew these sheep would be saved by grace through faith and gave then their share of the inheritance before they were even born. Talk about amazing grace! The verb prepared is in the perfect tense signifying that their inheritance was caused to be ready for them from before creation and has been in a state of being ready! I call that more amazing grace! This verse should overwhelm every saint with humility, gratitude and awe for great God Who loved us as a Father even before we were born sinners. This amazing, transcendent truth brings to mind the great benediction of Paul, glorious words we would all do well to memorize... Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways! For WHO HAS KNOWN THE MIND OF THE LORD, OR WHO BECAME HIS COUNSELOR? Or WHO HAS FIRST GIVEN TO HIM THAT IT MIGHT BE PAID BACK TO HIM AGAIN? For from Him and through Him and to Him are all things. To Him be the glory forever. Amen. (Romans 11:33-36+) Matthew 25:35 For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you invited Me in; I was: Mt 25:40 10:40-42 26:11 De 15:7-11 Job 29:13-16 31:16-21 Ps 112:5-10 Pr 3:9,10 11:24,25 14:21,31 19:17 22:9 Ec 11:1,2 Isa 58:7-11 Eze 18:7,16 Da 4:27 Mic 6:8 Mk 14:7 Lu 11:41 14:12-14 Jn 13:29 Ac 4:32 9:36-39 10:31 11:29 2Co 8:1-4,7-9 9:7-14 Eph 4:28 1Ti 6:17-19 Philemon 1:7 Heb 6:10 13:16 Jas 1:27 1Pe 4:9,10 1Jn 3:16-19 thirsty: Mt 25:42 Pr 25:21 Ro 12:20 I was a stranger, Mt 25:43 Ge 18:2-8 19:1-3 Ac 16:15 Ro 12:13 16:23 1Ti 5:10 Heb 13:1-3 1Pe 4:9 3Jn 1:5-8 Related Passages: Titus 2:14+ (THE SHEEP WERE ZEALOUS) who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds. 1 Peter 4:9 Be hospitable to one another without complaint. Hebrews 13:2+ Do not neglect (present imperative with a negative see our need to depend on the Holy Spirit to obey) to show hospitality to strangers, for by this some have entertained angels without knowing it. Mark 9:41+ “For whoever gives you a cup of water to drink because of your name as followers of Christ, truly I say to you, he will not lose his reward. JESUS DESCRIPTION OF THE SHEEP For (gar) - Term of explanation. "What is the King explaining?" In the next two verse Jesus will explain why they were being given an inheritance in His kingdom. Note that some writers (especially dispensationalists) seem to restrict this passage to Gentiles coming to the aid of Jews. I think that is too restrictive. To be sure the Great Tribulation will be the most dangerous time in history for Israel and the Jews will find themselves in dire straits (hungry, thirsty, etc). However it seem reasonable to expand the help of the sheep to believers, whether Jewish or Gentile, for both groups will experience adverse circumstances during the reign of the Antichrist. I was hungry (peinao), and you gave Me something to eat (esthio); I was thirsty (dipsao), and you gave Me something to drink (Mk 9:41+); I was a stranger (xenos), and you invited (sunago) Me in - Jesus now lists 7 actions (continuing into the next verse) of compassion and kindness that were performed by the "sheep." To be hungry was a sign for being needy and poor and the sheep responded. These actions were evidence that they were new creations in Christ, for old things had passed away and new things (including these good works) had come (2Co 5:17+). But how could the sheep do these things to Jesus if Jesus was in Heaven? Is Jesus any place other than Heaven? Of course He is omnipresent, but where else is He? Paul explained to the saints at Colossae that Christ the hope of glory was in them (Col 1:28+). Writing to the Corinthians he explained that their bodies were now and forever "a temple of the Holy Spirit"(the Spirit of Christ), Who was in them (1Co 6:19+). In Galatians Paul explained he had been "crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, Who loved me and gave Himself up for me.(Gal 2:20+) It follows that when the sheep demonstrated compassion and kindness to believers (who had Christ in them), in so doing they were (1) demonstrating they were genuine believers and (2) were serving the King Himself by serving His children. SERVING IS THE FRUIT NOT THE ROOT Of course, one misinterpretation of Jesus' words is to say that the sheep earned the inheritance in the kingdom by their works. But Scripture is crystal clear that no one becomes a "sheep" of Jesus by works but only by grace through faith (Eph 2:8-9+). And of course since their inheritance was determined before the foundation of the world, the sheep could have done nothing to earn salvation for they did not yet been born. And even our good works were preordained before the foundation of the world Paul writing that "we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them." (Eph 2:10+) Let me repeat the explanation from Gotquestions.org..."The good works mentioned in the parable are not the cause of salvation but the effect of salvation. As Christians we become like Christ (see Romans 8:29; 2 Corinthians 3:18; and Colossians 2:6-7). Galatians 5:22 tells us that the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, gentleness, faithfulness, and self-control. Good works in a Christian’s life are the direct overflow of these traits, and are only acceptable to God because of the relationship that exists between servant and Master, the saved and their Savior, the sheep and their Shepherd." In Hebrews the writer reminds the saints that "God is not unjust so as to forget your work and the love which you have shown toward His name, in having ministered and in still ministering to the saints." (Heb 6:10+) 🙏 THOUGHT - Dear saint you may not feel like you are being recompensed yet for your good deeds, but you can rest assured that God will not forget and that your payday is coming in the future! A Loan To The Lord He who has pity on the poor lends to the Lord, and He will pay back what he has given. —Proverbs 19:17 Today's Scripture : Matthew 25:34-46 A father gave his little boy 50 cents and told him he could use it any way he wanted. Later when Dad asked about it, the boy told him that he had lent it to someone. “Who did you lend it to?” he asked. The boy answered, “I gave it to a poor man on the street because he looked hungry.” “Oh, that was foolish. You’ll never get it back,” replied the father. “But Daddy, the Bible says that people who give to the poor lend to the Lord.” The father was so pleased with the son’s reply that he gave the boy another 50 cents. “See,” said the son. “I told you I would get it back—only I didn’t think it would be so soon!” Has the Lord ever asked you for a loan? Have you ever recognized in the needs of others a direct request from heaven for some of what you have? The Bible warns against the sin of passing by the needy with pious words while keeping a tight grip on our wallets (James 2:14-17). And Galatians 6:10 says that we are to “do good to all.” Give as you would to the Master If you met His searching look; Give as you would of your substance If His hand your offering took! —Anon. You may give without loving but you can’t love without giving. Change The World? I was hungry and you gave Me food; I was thirsty and you gave Me drink. — Matthew 25:35 Today's Scripture : Matthew 25:34-40 When my son Steve came home from a concert recently, he had with him a free T-shirt and a brochure for an organization that helps needy children in a far-off continent. Apparently, one of the singers had issued a challenge. “We wanted to change the world with our music,” he said, “but often all we do is sing. We decided that we were going to take action to change some lives, so we started supporting some needy kids.” Then he set forth the challenge, which Steve accepted. He then talked with his Bible-study group at church about supporting a child each month. Most of us want to change the world for the better, but the job seems too big. So what if we decided to do at least one thing to change just one person’s life? In the name of Jesus, who said that providing physical help would be the same as helping our Savior Himself (Matthew 25:35-36), what if we reached out to one person with food, or clothing, or transportation? And what if that person, wondering about our motive, asks why we helped? We could then help change that person’s life for eternity by introducing him or her to the Savior. Do a deed of simple kindness, Though its end you may not see; It may reach, like widening ripples, Down a long eternity. —Norris Wherever a human being exists, there is an opportunity to do a kindness. —Seneca Treated Like A King I was a stranger and you took Me in. — Matthew 25:35 Today's Scripture : Matthew 25:31-46 King Abdullah, the ruler of Jordan since 1999, has been known to disguise himself and go out into public places. His purpose is to talk with ordinary people and find out what they are thinking, and to check up on civil servants to see how they are treating his people. He has visited hospitals and government offices to learn what kind of service they are giving. The king got the idea while in New York. He couldn’t leave his hotel without being mobbed, so he slipped out in disguise. It worked, so he tried it at home. He reported that once this practice was begun, civil servants and hospital employees started to treat everyone like kings. When Jesus comes as King, He will judge the nations (Matthew 25:31-46). He said the basis for that judgment will be how people treated Him when He was hungry, thirsty, a stranger, naked, sick, or imprisoned. Those being judged will ask when they saw Him in these situations, and Jesus will say, “Inasmuch as you did it to one of the least of these My brethren, you did it to Me” (v.40). Every kindness done to others Is a kindness done to Thee; Christlike love for all my brothers May the world observe in me. —Brandt Our love for Christ is only as real as our love for our neighbor. Matthew 25:36 naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me.’ Naked: Job 31:19,20 Lu 3:11 Jas 2:14-16 sick: Mt 25:43 Eze 34:4 Ac 20:35 28:8,9 Jas 1:27 5:14,15 prison: Php 4:10-14 2Ti 1:16-18 Heb 10:34 Heb 13:2-3 Related Passages: Philippians 4:10 - Nevertheless, you have done well to share with me in my affliction. 2 Timothy 1:16-18 The Lord grant mercy to the house of Onesiphorus, for he often refreshed me and was not ashamed of my chains; 17 but when he was in Rome, he eagerly searched for me and found me– 18 the Lord grant to him to find mercy from the Lord on that day–and you know very well what services he rendered at Ephesus. Hebrews 10:32-34 But remember the former days, when, after being enlightened, you endured a great conflict of sufferings, 33 partly by being made a public spectacle through reproaches and tribulations, and partly by becoming sharers with those who were so treated. 34 For you showed sympathy to the prisoners and accepted joyfully the seizure of your property, knowing that you have for yourselves a better possession and a lasting one. Hebrews 13:3 Remember the prisoners, as though in prison with them, and those who are ill-treated, since you yourselves also are in the body. DIFFICULT TIMES FOR JESUS' SHEEP Naked (gumnos), and you clothed (periballo) Me; I was sick (astheneo), and you visited (episkeptomai) Me; I was in prison (phulake), and you came (erchomai) to Me - In ancient times, sickness often left people isolated, vulnerable, and even shamed. The righteous sheep visited and cared for the sick not to be noticed, but because Christ-like compassion compelled them. Prisoners were some of the most neglected and despised people in society. Visiting someone in prison meant risking your own reputation and involved personal sacrifice, but the sheep did not shrink from this, but went to the imprisoned. Notice they did not just send a "care package" but they personally showed up. Their acts, often unseen by the world, were seen and honored by the King. Note the descriptions naked...sick...prison describe hard times for these people, who were also sheep, some of which could have been experiencing the trials and afflictions of believers during the previous 7 years, and especially the precious 3.5 years of the Great Tribulation, during which time the believers will be greatly persecuted as recorded by John... Then I saw another beast coming up out of the earth; and he had two horns like a lamb and he spoke as a dragon. 12 He exercises all the authority of the first beast in his presence. And he makes the earth and those who dwell in it to worship the first beast, whose fatal wound was healed. 13 He performs great signs, so that he even makes fire come down out of heaven to the earth in the presence of men. 14 And he deceives those who dwell on the earth because of the signs which it was given him to perform in the presence of the beast, telling those who dwell on the earth to make an image to the beast who *had the wound of the sword and has come to life. 15 And it was given to him to give breath to the image of the beast, so that the image of the beast would even speak and cause as many as do not worship the image of the beast to be killed. 16 And he causes all, the small and the great, and the rich and the poor, and the free men and the slaves, to be given a mark on their right hand or on their forehead, 17 and he provides that no one will be able to buy or to sell, except the one who has the mark, either the name of the beast or the number of his name. (Revelation 13:11-17+) Matthew 25:37 “Then the righteous will answer Him, ‘Lord, when did we see You hungry, and feed You, or thirsty, and give You something to drink? when: Mt 6:3 1Ch 29:14 Pr 15:33 Isa 64:6 1Co 15:10 1Pe 5:5-6 Related Passages: Matthew 10:42+ “And whoever in the name of a disciple gives to one of these little ones even a cup of cold water to drink, truly I say to you, he shall not lose his reward.” Galatians 6:10+ So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith. SHEEP HUMBLED & SURPRISED BY KING'S DESCRIPTION Then (tote) is an expression of time, which usually marks progression in a narrative, in this case showing that the sheep were unaware of their good deeds, so that their did not let their "left hand know what your right hand is doing." (Mt 6:3+). The righteous (dikaios) will answer Him, ‘Lord (kurios), when did we see You hungry (peinao), and feed You, or thirsty (dipsao), and give You something to drink - Note they call Him Lord and mean it, contra the same address by the goats in Mt 25:44! Here we see the sheep are designated as righteous, which in simple terms means they are forever in "right standing" with perfectly righteous God. When they were born again by the Spirit (Jn 3:3-8+), they were justified (declared righteous - a one time act and not that they were made righteous which is incorrect) and clothed with the righteousness of Christ (Ro 3:24,28+, Isa 53:11+, 2Co 5:21+, Ps 132:9). In this description (which continues to the next passage), it is important to understand that the sheep were not doing the charitable acts of kindness to earn salvation, because (1) they were not even aware they had done them and (2) they were chosen for their inheritance (and salvation) before the foundation of the world, before they could have done anything to "earn" salvation! True Christian compassion doesn't serve to be seen but serves because serves to fulfill the law of Christ. (Gal 6:2+) Matthew 25:38 ‘And when did we see You a stranger, and invite You in, or naked, and clothe You? Related Passages: Isaiah 58:7 “Is it not to divide your bread with the hungry And bring the homeless poor into the house; When you see the naked, to cover him; And not to hide yourself from your own flesh? James 2:15-16+ If a brother or sister is without clothing and in need of daily food, 16 and one of you says to them, “Go in peace, be warmed and be filled,” and yet you do not give them what is necessary for their body, what use is that? 1 John 3:17+ But whoever has the world’s goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him? THE SHEEP'S HUMBLE QUESTION And when did we see You a stranger (xenos), and invite (sunago) You in, or naked (gumnos), and clothe (periballo) You - A stranger in the ancient world meant someone without family, home, or protection and hospitality was a sacred duty in biblical culture (Ge 18:1–8; Heb 13:2). There was often a general mistrust of strangers and they were in need of hospitality. It is almost as if the sheep are disputing with Jesus that they deserve the inheritance. The idea of invite was to show hospitality and is the same word the King used in Mt 25:31 of the nations being gathered before Him. From their question, it is clear that these righteous sheep did not serve for reward, status, or religious show but served because it was natural to them, it was the good works that proceeded from their great salvation! Stranger (3581) xenos means a foreigner . There are two distinct usages of this term. First, when used as an adjective it describes something or someone as “foreign, unacquainted, or unusual.” Second, when used substantively (as a noun) it refers generally to a “stranger.” Xenos describes that when is unfamiliar because it is unknown (strange doctrine, Heb 13:9, a strange deity Acts 17:18). Xenos can mean strange in the sense of unheard of or surprising (1Pe 4:12). Xenos refers to Gentiles who are unacquainted with God as strangers or estranged or without interest in God (Ep 3:12). The ideas is “To reside abroad carried with it a certain stigma” (Moffatt) Words that use the xen- stem most often convey the sense of foreign or strange but can also convey the sense of guest whereas xenophobia is a fear of strangers. Invite (gather, assemble, gather together, invite)(4863) sunago from sun = with + ago = to lead, ) means literally to lead together and then to gather together persons or things for any of several reasons. To gather (in) or gather (up) (Mt 13:47; 25:24, 26; Lk 3:17; 15:13; Jn 6:12f; 15:6). To bring or call together, gather (Mt 22:10; 25:32; Mk 2:2; 7:1; Jn 11:47; 18:2; Acts 13:44; 14:27; 1 Cor 5:4). To invite or receive as a guest (Mt 25:35, 38, 43). This verb gives us our English word synagogue a place where Jews pray and worship. We see a gathering for judgment similar to Lk 3:17 in Joel 3:11+ where God is commanding a gathering of unholy Gentiles, not for the purpose of worship, but for wrath! In the Valley of Jehoshaphat, the Valley of Decision, for it is judgment time for the nations of the world is "ripe!" Friberg's summary of sunago - (1) of things; (a) gather in, gather up, collect (Mt 13.47), opposite skorpizo (scatter) and merizo (distribute, divide out); (b) store, keep safe (Lk 12.17); (c) turn into cash, convert into money (Lk 15.13);(2) of persons; (a) bring or call together, assemble (Mt 22.10); (b) as showing hospitality take in, invite in (Mt 25.35); (c) passive assemble, come together, be gathered together (Mt 18.20) (Borrow “Analytical Lexicon of the Greek New Testament) SUNAGO - 59V NOTE 6 USES IN MATTHEW 25 - Matt. 2:4; Matt. 3:12; Matt. 6:26; Matt. 12:30; Matt. 13:2; Matt. 13:30; Matt. 13:47; Matt. 18:20; Matt. 22:10; Matt. 22:34; Matt. 22:41; Matt. 24:28; Matt. 25:24; Matt. 25:26; Matt. 25:32; Matt. 25:35; Matt. 25:38; Matt. 25:43; Matt. 26:3; Matt. 26:57; Matt. 27:17; Matt. 27:27; Matt. 27:62; Matt. 28:12; Mk. 2:2; Mk. 4:1; Mk. 5:21; Mk. 6:30; Mk. 7:1; Lk. 3:17; Lk. 11:23; Lk. 12:17; Lk. 12:18; Lk. 15:13; Lk. 22:66; Jn. 4:36; Jn. 6:12; Jn. 6:13; Jn. 11:47; Jn. 11:52; Jn. 15:6; Jn. 18:2; Acts 4:5; Acts 4:26; Acts 4:27; Acts 4:31; Acts 11:26; Acts 13:44; Acts 14:27; Acts 15:6; Acts 15:30; Acts 20:7; Acts 20:8; 1 Co. 5:4; Rev. 16:14; Rev. 16:16; Rev. 19:17; Rev. 19:19; Rev. 20: Matthew 25:39 ‘When did we see You sick, or in prison, and come to You?’ SHEEP NOT DENYING DEEDS BUT SURPRISED AT RECOGNITION When did we see You sick (astheneo), or in prison (phulake), and come to You - Again the sheep are unaware of their kindnesses. They were unaware that by serving other believers, they were actually ministering to Christ Himself. Humility is best seen when you do not think you are humble. These sheep were humble. Prisons were generally places of temporary confinement until the trial took place. To visit someone in prison was not without some risks and could even be a dangerous undertaking. John