Mateus 25
John MacArthur · Citado em PreceptAustin
Mateus 25
MacArthur adds "It is significant, however, that the responsibilities were given to each according to his own ability. The owner knew his slaves intimately, and he entrusted each one only with the responsibility he reasonably could be expected to handle....He was emphasizing common accountability for differing levels of responsibility based on individual ability." (See Matthew Commentary - Page 99) And he went on his journey - His act of leaving indicated that he had placed in trust in the men to steward his possessions. Clearly this reference can be interpreted as the Lord leaving after His first advent and the subsequent time until He returns at His Second Coming. In a similar way, the slaves are those (like the 10 virgins) who are those who have professed to believe in the Lord Jesus. While Luke 19:11–27 is a similar parable, most writers agree that they are not the same parable. In Luke's mina parable which occurred several days earlier, Jesus was en route from Jericho to Bethany, and here in Matthew, He is on the Mount of Olives. Talents (5007) talanton means a balance, hence that which is weighed, i.e. a talent (about 3000 shekels in weight, cf. 3603) Over time, it came to represent a unit of currency in the ancient world, denoting a very large sum of money or material wealth. (1) as a measure of weight varying in size from 28 to 36 kilograms, or 60 to 80 sixteen-ounce pounds, equivalent to 3,000 Hebrew shekels; When used for precious metals, it represented a significant amount of monetary value. (2) as a large unit of money varying in value with the metal involved, whether gold, silver, or copper, it is possible to translate variously as millions, thousands, or hundreds (of dollars, francs, pesos, etc.) A talent was a huge sum of money, equal to 6,000 denarii. One denarius was the usual day's wage for a worker. Louw Nida states, "a Greek monetary unit (also a unit of weight) with a value which fluctuated, depending upon the particular monetary system which prevailed at a particular period of time (a silver talent was worth approximately six thousand denarii with gold talents worth at least thirty times that much)." In a broader sense, talanton took on a metaphorical meaning of resources, gifts, or abilities entrusted to someone for stewardship. Sean Douglas O'Donnell on the amount of money in a talent - In Jesus’ context, we know that a denarius (a low unit of currency) was a day’s wages for a common laborer (cf. 20:2) and that a talent (a high unit of currency) was worth six thousand denarii. Thus D. A. Carson equates one talent with “perhaps three hundred thousand dollars.” Grant Osborne, however, claims that one talent, due to the fluctuation in the value of silver or gold, is “worth $800,000 in today’s money ($960,000 when gold is worth $600 an ounce).” I’ll let those two Trinity scholars duke it out. Either way, one talent is an enormous amount of money. (See Matthew: All Authority in Heaven and on Earth - Page 738) TALANTON - 8V - Matt. 18:24; Matt. 25:15; Matt. 25:16; Matt. 25:20; Matt. 25:22; Matt. 25:24; Matt. 25:25; Matt. 25:28 TALENT - tal'-ent (kikkar; talanton): A weight composed of 60 manehs (English Versions of the Bible "pounds") equal to about 120 pounds troy and 96 pounds avoirdupois, or 672,500 grains, of the Phoenician standard. See WEIGHTS AND MEASURES. When used in the monetary sense the talent might be either of silver or gold, and the value varied according to the standard, but is probably to be taken on the Phoenician, which would give about 410 British pounds, or $2,050 (in 1915), for the silver talent and 6,150 British pounds or $30,750 (in 1915), for the gold. Matthew 25:16 “Immediately the one who had received the five talents went and traded with them, and gained five more talents. KJV Matthew 25:16 Then he that had received the five talents went and traded with the same, and made them other five talents. NKJ Matthew 25:16 "Then he who had received the five talents went and traded with them, and made another five talents. NET Matthew 25:16 The one who had received five talents went off right away and put his money to work and gained five more. BGT Matthew 25:16 πορευθεὶς ὁ τὰ πέντε τάλαντα λαβὼν ἠργάσατο ἐν αὐτοῖς καὶ ἐκέρδησεν ἄλλα πέντε· CSB Matthew 25:16 the man who had received five talents went, put them to work, and earned five more. ESV Matthew 25:16 He who had received the five talents went at once and traded with them, and he made five talents more. NIV Matthew 25:16 The man who had received the five talents went at once and put his money to work and gained five more. NLT Matthew 25:16 "The servant who received the five bags of silver began to invest the money and earned five more. YLT Matthew 25:16 'And he who did receive the five talents, having gone, wrought with them, and made other five talents; MIT Matthew 25:16 As soon as the owner left, the servant receiving the five units of silver put them to work in the community, and by doing so he gained five more units. NJB Matthew 25:16 The man who had received the five talents promptly went and traded with them and made five more. NRS Matthew 25:16 The one who had received the five talents went off at once and traded with them, and made five more talents. RSV Matthew 25:16 He who had received the five talents went at once and traded with them; and he made five talents more. NAB Matthew 25:16 the one who received five talents went and traded with them, and made another five. GWN Matthew 25:16 "The one who received ten thousand dollars invested the money at once and doubled his money. BBE Matthew 25:16 Straight away he who had been given the five talents went and did trade with them, and made five more. went: 2Sa 7:1-3 1Ch 13:1-3 22:1-26:32 28:2-21 29:1-17 2Ch 1:9,10 2Ch 15:8-15 17:3-9 19:4-10 31:20,21 33:15,16 34:1-35:27 Ne 5:14-19 Isa 23:18 49:23 60:5-16 Ac 13:36 Ro 15:18,19 1Co 9:16-23 15:10 1Ti 6:17,18 2Ti 2:6 4:5-8 Phm 1:6,7 3Jn 1:5-8 Related Passages: James 2:17+ Even so faith, if it has no works, is dead, being by itself. Proverbs 10:4 Poor is he who works with a negligent hand, But the hand of the diligent makes rich. John 15:8+ “My Father is glorified by this, that you bear much fruit, and so prove to be My disciples. Colossians 3:23-24+ Whatever you do, do your work heartily, as for the Lord rather than for men, 24 knowing that from the Lord you will receive the reward of the inheritance. It is the Lord Christ whom you serve. FAITH THAT ACTS IMMEDIATELY Immediately (eutheos - at once, without delay) the one who had received the five talents (talanton) went and traded with them, and gained (kerdaino) five more talents (talanton) - Don't miss the adverb immediately! This slave lost no time and took action as emphasized by the 3 verbs - went, traded, gained, giving him a 100% yield. It is interesting that after giving the talents, the master never gave specific instructions for the handling of the money. The present verse clearly implies that he did give them instructions. Vincent on traded with them - Lit., wrought with them. The virgins wait, the servants work. Gained (2770) kerdaino from kerdos = gain) means literally to procure an advantage or profit, to acquire by effort or investment (as in the parable of the talents Mt 25:16,17, 20, 22; James 4:13 = "make a profit"). 1. to gain lit. Mt 16:26; 25:16f, 20, 22; Mk 8:36; Lk 9:25; make a profit Jas 4:13. Fig. Mt 18:15; 1 Cor 9:19–22; Phil 3:8; pass. 1Pt 3:1. Matthew 25:17 “In the same manner the one who had received the two talents gained two more. KJV Matthew 25:17 And likewise he that had received two, he also gained other two. NKJ Matthew 25:17 "And likewise he who had received two gained two more also. NET Matthew 25:17 In the same way, the one who had two gained two more. BGT Matthew 25:17 ὡσαύτως ὁ τὰ δύο ἐκέρδησεν ἄλλα δύο. CSB Matthew 25:17 In the same way the man with two earned two more. ESV Matthew 25:17 So also he who had the two talents made two talents more. NIV Matthew 25:17 So also, the one with the two talents gained two more. NLT Matthew 25:17 The servant with two bags of silver also went to work and earned two more. YLT Matthew 25:17 in like manner also he who received the two, he gained, also he, other two; MIT Matthew 25:17 In a similar fashion the servant with two units doubled their value. NJB Matthew 25:17 The man who had received two made two more in the same way. NRS Matthew 25:17 In the same way, the one who had the two talents made two more talents. RSV Matthew 25:17 So also, he who had the two talents made two talents more. NAB Matthew 25:17 Likewise, the one who received two made another two. GWN Matthew 25:17 The one who had four thousand dollars did the same and also doubled his money. BBE Matthew 25:17 In the same way he who had been given the two got two more. he also: Ge 18:19 2Sa 19:32 1Ki 18:3,4 2Ki 4:8-10 Job 29:11-17 31:16-22 Pr 3:9,10 Ec 11:1-6 Mk 14:3-8 Ac 9:36-39 10:2 11:29,30 2Co 8:12 9:11-14 Ga 6:9,10 Eph 5:16 Col 4:17 1Ti 5:10 2Ti 1:16-18 Heb 6:10,11 1Pe 4:10 In the same manner - The same manner was not to delay, but to immediately go, trade and gain. The one who had received the two talents gained (kerdaino) two more - This slave also earned a 100% yield, also doubling his master's money. The Talents show that unequal gifts, if used with equal faithfulness, will be equally rewarded. John MacArthur writes that "Both men demonstrated supreme commitment to their master by making the most of what they had, by maximizing their opportunities." (See Matthew Commentary - Page 101) Matthew 25:18 But he who received the one talent went away, and dug a hole in the ground and hid his master’s money. KJV Matthew 25:18 But he that had received one went and digged in the earth, and hid his lord's money. NKJ Matthew 25:18 "But he who had received one went and dug in the ground, and hid his lord's money. NET Matthew 25:18 But the one who had received one talent went out and dug a hole in the ground and hid his master's money in it. BGT Matthew 25:18 ὁ δὲ τὸ ἓν λαβὼν ἀπελθὼν ὤρυξεν γῆν καὶ ἔκρυψεν τὸ ἀργύριον τοῦ κυρίου αὐτοῦ. CSB Matthew 25:18 But the man who had received one talent went off, dug a hole in the ground, and hid his master's money. ESV Matthew 25:18 But he who had received the one talent went and dug in the ground and hid his master's money. NIV Matthew 25:18 But the man who had received the one talent went off, dug a hole in the ground and hid his master's money. NLT Matthew 25:18 But the servant who received the one bag of silver dug a hole in the ground and hid the master's money. YLT Matthew 25:18 and he who did receive the one, having gone away, digged in the earth, and hid his lord's money. MIT Matthew 25:18 But the servant who received one unit went out and dug a hole in the ground where he cached away his master's silver. NJB Matthew 25:18 But the man who had received one went off and dug a hole in the ground and hid his master's money. NRS Matthew 25:18 But the one who had received the one talent went off and dug a hole in the ground and hid his master's money. RSV Matthew 25:18 But he who had received the one talent went and dug in the ground and hid his master's money. NAB Matthew 25:18 But the man who received one went off and dug a hole in the ground and buried his master's money. GWN Matthew 25:18 But the one who received two thousand dollars went off, dug a hole in the ground, and hid his master's money. BBE Matthew 25:18 But he who was given the one went away and put it in a hole in the earth, and kept his lord's money in a secret place. and hid: Pr 18:9 26:13-16 Hag 1:2-4 Mal 1:10 Lu 19:20 Heb 6:12 2Pe 1:8 Related Passages: Matthew 22:11+ “But when the king came in to look over the dinner guests, he saw a man there who was not dressed in wedding clothes, But - Here this term of contrast marks a 180 degree change in direction of this slave when contrasted with the first 2 slaves. He who received the one talent went away (aperchomai) - There is no "immediately" in this description as in the previous description. And dug a hole in the ground and hid (krupto) his master’s (kurios) money (argurion) - Instead of trading and gaining a yield, he digs and hides the talent. As an aside, since there were no banks, it was a common practice to hid valuables in the ground (cf Mt 13:44+). As we might say today "No risk, no gain." However as the story unfolds this would be shown to be "No risk, big loss." A B Bruce on in the ground - Not dishonest—the master had not misjudged as to that—but indolent, unenterprising, timid. What he did was often done for safety. The master might have done it himself, but he wanted increase as well as safety. In Luke's parable the same type of man buries his pound in a napkin. A talent was too large to be put up that way. (Matthew 25 Commentary) J C
Mateus 25
MacArthur - Mōros (foolish) has the root meaning of being mentally dull, silly, or stupid, and is the word from which we get “moron.” Webster on fool, foolish - lacking in sense, judgment, or discretion. Foolish implies the character of being or seeming unable to use judgment, discretion, or good sense. Unwise; imprudent; acting without judgment or discretion in particular things. Vine - Moros primarily denotes "dull, sluggish" (from a root muh---, "to be silly"); hence, "stupid, foolish;" it is used (a) of persons, Matthew 5:22 , "Thou fool;" here the word means morally worthless, a scoundrel, a more serious reproach than "Raca;" the latter scorns a man's mind and calls him stupid; moros scorns his heart and character; hence the Lord's more severe condemnation; in Matthew 7:26 , "a foolish man;" Matthew 23:17,19 , "fools;" Matthew 25:2,3,8 , "foolish;" in 1 Corinthians 3:18 , "a fool;" the Apostle Paul uses it of himself and his fellow-workers, in 1 Corinthians 4:10 , "fools" (i.e., in the eyes of opponents); (b) of things, 2 Timothy 2:23 , "foolish and ignorant questionings;" so Titus 3:9; in 1 Corinthians 1:25 , "the foolishness of God," not moria, "foolishness" as a personal quality (see C, No. 1), but adjectivally, that which is considered by the ignorant as a "foolish" policy or mode of dealing, lit., "the foolish (thing);" so in ver. 1 Corinthians 1:27 , "the foolish (things) of the world." (Vine's Expository Dictionary of Old Testament and New Testament Words) William
Mateus 25
MacArthur comments that the 5 foolish virgins "had a form of godliness but had no spiritual life or power because they did not belong to God (cf. 2Ti 3:5+). They were committed to Jesus Christ religiously, intellectually, socially, and no doubt emotionally. But they were not committed to Him in their hearts because their hearts had not been regenerated by His saving grace. They had the appearance of faith, but it was dead (cf. James 2:17+). They were in darkness, not light." The warning Jesus gave in this parable is repeated over and over in the gospels, a continually recurring theme of His teaching. He warns that professed believers are like wheat and tares; some are genuine and some are false (Mt 13:24-30+). They are compared to various kinds of soils, some of which give initial evidence of productivity but only one of which genuinely receives the seed of the gospel and allows it to take root and grow (cf Mt 13:4-9+, Mt 13:18-23+). It was not a popular message in Jesus' day and is not a popular message today even in many evangelical churches. (See Matthew Commentary - Page 87)
Mateus 25
MacArthur has a nice alliterative outline of this parable - the responsibility we receive (Mt 25:14-15), the reaction we have (Mt 25:16-18), the reckoning we face (Mt 25:19-27), and the reward we gain (Mt 25:28-30)....The tragedy of wasted opportunity is the theme of Jesus’ parable of the talents, the second of two parables relating to the kingdom of heaven and, in particular, to men’s readiness for Jesus’ coming to establish the kingdom at His second coming (see Matt. 25:1). The parable of the virgins (Mt 25:1–13) focuses on readiness manifested in waiting, whereas the parable of the talents focuses on readiness manifested in working. The five virgins who had oil for their lamps represent believers who possess saving grace; the two faithful servants who invested their talents represent believers who exhibit the serving life. Together the two parables depict the balance of believers’ looking forward to His coming with anticipation while living in preparedness for His coming through faithful service....Saving faith is serving faith ....In each account, both genuine and counterfeit believers are depicted. (See Matthew Commentary - Page 97) The story of the virgins calls on the Church to watch, the story of the talents calls on the Church to work. J C
Mateus 25
MacArthur applies this third slave to the modern church - In much the same way, unbelieving church members live in the environment of God’s redeemed community and enjoy exposure to the teaching of His word and the fellowship of His people. But in spite of their spiritual privilege, they make no positive response to the gospel and therefore can render no fruitful service....His erroneous estimation of his master’s character was sufficient proof that this slave had no intimate or reliable knowledge of him. That slave portrays the unregenerate church member who has no spiritual fruit in his life and no spiritual worship in his heart. He is blind to the Lord’s kindness, grace, compassion, mercy, honor, majesty, and glory because he has never surrendered himself to the Lord’s sovereignty and grace. (See Matthew Commentary - Page 105) C H
Mateus 25
MacArthur says that "This slave represents a professed Christian whose view of God is corrupt because his unredeemed heart is still corrupt. He views God through the lens of his own depraved convictions." (See Matthew Commentary - Page 106) D A Carson - What this servant overlooks is his responsibility to his master and his obligation to discharge his assigned duties. His failure betrays his lack of love for his master, which he masks by blaming his master and excusing himself. Only the wicked servant blames his master. “The foolish virgins failed from thinking their part too easy; the wicked servant fails from thinking his too hard” (Alf). Grace never condones irresponsibility; even those given less are obligated to use and develop what they have. (Borrow Expositor's Bible Commentary) C H
Mateus 25
MacArthur - The divine principle is that those who trust in Christ will gain everything, and those who do not trust in Him will lose everything. (See Matthew Commentary - Page 108) MacArthur goes on to apply this principle to believers - A true Christian who wastes his abilities, spiritual gifts, and opportunities will have his work "burned up, [and] he shall suffer loss; but he himself shall be saved, yet so as through fire" (1 Cor. 3:15+). The person represented by this slave, however, has no faith at all and therefore no saving relationship to God. No matter how much he may appear to have been blessed by God and to have served Him, one day he will hear from the Lord's own lips the devastating words, "I never knew you; depart from Me, you who practice lawlessness" (Matt. 7:23+). (See Matthew Commentary - Page 108) Craig Blomberg - Principles to be learned from both the faithful and faithless servants are then rehearsed. Good stewardship of little things brings greater privilege and responsibility. Poor stewardship leads to losing even what one has. “Has” or “does not have” in the context of v. 29 refers to what a given servant has or has not accomplished with the original loans. The principle applies in a preliminary fashion already in this life, though fortunately God displays great grace and gives most people many second chances. The principle will be applied more consistently in a once-for-all fashion on Judgment Day. (Borrow Matthew Commentary) “When Christ returns, he will not ask if one had the date right but ‘What have you been doing?’” -- David Garland C H
Mateus 25
MacArthur - Whatever believers do for each other they also do for their Lord Jesus Christ, and the person who genuinely receives (Matthew 10:40+) and serves Christians in Christ’s name proves he himself is a Christian. The self-giving service of Christians to each other in Christ’s name is a key external mark that identifies them as God’s people. Jesus said, “By this all men will know that you are My disciples, if you have love for one another” (John 13:35+). It is to the practical manifestations of such love that Christ the King will call attention as he ushers the Tribulation saints into His millennial kingdom. Believers during those seven years, especially during the devastating last three and one-half years, will have great need for the basics Jesus has just mentioned. Because of their identity with Christ, they will often be hungry, thirsty, without decent shelter or clothing, sick, imprisoned, and alienated from the mainstream of society. Those who will have met the needs of fellow believers will themselves have suffered great need. Few, if any, believers during the frightful days of the Tribulation will be able to give out of abundance. Most of them will have resources hardly sufficient to meet their own needs. (See Matthew Commentary - Page 124) Matthew 25:40 “The King will answer and say to them, ‘Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me.’ the King: Mt 25:34 Pr 25:6,7 to the extent: Mt 10:42 2Sa 9:1,7 Pr 14:31 19:17 Mk 9:41 Jn 19:26,27 21:15-17 1Co 16:21,22 2Co 4:5 5:14,15 8:7-9 Ga 5:6,13,22 1Th 4:9,10 1Pe 1:22 1Jn 3:14-19 4:7-12,20,21 5:1,2 the least: Mt 12:49,50 18:5,6,10 28:10 Mk 3:34,35 Jn 20:17 Heb 2:11-15 6:10 did it to Me: Ac 9:4,5 Eph 5:30 Related Passages: Proverbs 14:31 He who oppresses the poor taunts his Maker, But he who is gracious to the needy honors Him. Proverbs 19:17 One who is gracious to a poor man lends to the LORD, And He will repay him for his good deed. 2 Samuel 9:1; 7+ Then David said, “Is there yet anyone left of the house of Saul, that I may show him kindness for Jonathan’s sake?”....(9:7) David said to him, “Do not fear, for I will surely show kindness to you for the sake of your father Jonathan, and will restore to you all the land of your grandfather Saul; and you shall eat at my table regularly.” 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. SERVICE TO THE LEAST IS SERVICE TO THE KING The King will answer and say to them, ‘Truly I say to you, to the extent that you did (poieo) it to one of these brothers (adelphos) of Mine, even the least (elachistos) of them, you did it to Me - Truly is amen emphasizing the veracity of what follows, this phrase truly I say to you occurring 76x in the Gospels (30x in Matthew). Notice that Jesus refers to the destitute believers aided by the sheep as His brothers. The King explains to the sheep that because of His identification with those they aided, their acts were the equivalent of doing it to Jesus Himself. This speaks to me of the oneness of covenant, for when we are born again, we enter into an unbreakable covenant with Jesus and what happens to us is felt by Him because of His union and communion with us. We see this truth in the life of Paul in Acts 9 when he was struck down on the Damascus Road. Luke records the exchange between Saul (not yet called Paul) and Jesus... As he was traveling, it happened that he was approaching Damascus, and suddenly a light from heaven flashed around him; 4 and he fell to the ground and heard a voice saying to him, “Saul, Saul, why are you persecuting Me?” 5 And he said, “Who are You, Lord?” And He said, “I am Jesus whom you are persecuting, 6 but get up and enter the city, and it will be told you what you must do.” (Acts 9:3-6+) So clearly when Saul was persecuting the believers in covenant with the Lord Jesus, he was in effect persecuting Jesus, their Lord. For more on this beautiful truth see studies on Covenant: The Oneness of Covenant and Covenant: Oneness Notes. David Guzik makes a good point noting that "This is another clear distinction between this judgment of the nations and the final judgment (Rev 20:11-15). The Great White Throne judgment of Revelation 20 is based on what is written in the Book of Life; the Judgment of the Nations in Matthew 25 is based on the humane treatment of others, especially Christians and the Jewish people (who will be particularly hated and persecuted the last half of the Great Tribulation). MY BROTHERS - The question Mt 25:40 raises is who are those that Jesus describes as "My brothers?" Dispensationalists (John Walvoord, et al) say these are Jews and explain they are called Jesus' brothers because of their physical relationship (i.e., Jesus was Jewish). That is what I had always been taught but I now question that interpretation, and favor that brothers are those who are spiritual brothers, those in the new covenant with Christ. I defend this premise with Jesus' own words in Mt 12:46-50+ where He made a clear distinction between physical and spiritual relationships, concluding that His mother and His brothers were "whoever does the will of My Father Who is in heaven, he is my brother...." So allowing Scripture to comment on Scripture, brothers here in Matthew 25 could definitely be spiritual brothers. Also compare Jesus' words to Saul, where Saul's (a Jewish man) persecution of believers (mostly Jewish at this time in church history) is tantamount to persecution of Jesus. (Acts 9:4-5+) I would certainly see those Jewish believers as His brothers, but would also include Gentile believers as His brothers. To dogmatically conclude that "My brothers" is only Jews (most of whom would be unsaved during the Great Tribulation) is difficult to defend in my opinion. Gotquestions seems to agree that brothers refers to believers writing that "The needy are called Christ’s “brothers”; thus, the reference is to the righteous helping fellow disciples. Jesus said that those who cared for such individuals were not merely serving other people. They were serving Him." Note their phrase "the reference is to the righteous helping fellow disciples." In other words the righteous are in effect helping the righteous! Does that mean that the righteous sheep do not help the Jews? I think that is very unlikely. If the Great Tribulation occurred today (very hypothetical premise), I can 100% assure you that I would risk my life to help my Jewish friends if they were in need. I have been praying from one of my Jewish partners in our pathology practice for almost 40 years! Of course I would help him! So while my comments are somewhat suppositional, I think the sheep will help their believing brethren, but they will also help their non-believing Jewish friends. I just think to say that sheep would help only Jews is much too narrow of an interpretation. It appears Dr John MacArthur shares a relatively similar belief because he paraphrases the passages as follows "Come into My kingdom, because you are the chosen children of My Father, and your relationship to Him is made evident by the service you have rendered to Me by ministering to your fellow believers, who, like you, are My brothers” (v. 40)." (Bold added for emphasis). (See Matthew Commentary - Page 123) Least (1646) (elachistos = superlative of mikrós = small) means... (1) the lowest in status (not so in Mt 2:6, 1Co 15:9 ~ Ep 3:8, Mt 5:19, Mt 25:40, 45, Lxx = Ge 25:23, 2Ki 18:24 = "least of my master's servants", Da 2:39 = "another kingdom inferior to you"), (2) the smallest in a class (eg, bodily "organs" - one of the smallest very fittingly compared to a rudder of a large vessel = Jas 3:4, Ge 1:16 = the moon, "lesser light", Lxx = Josh 6:26 = "youngest", Job 30:1 = "younger than I"), (3) and finally as a description of something deemed trivial or of little significance (1Co 6:2, Lk 12:26, 16:10, 19:17, 1Co 4:3). (4) smallest in amount or size (Lxx = Ex 16:17, 18, Nu 26:54, 33:54, 35:8, 1Sa 9:21 = "smallest of Israel's tribes", Pr 30:24 - see the "smallest" in Pr 30:25, 26 27, 28, Job 16:6 = "pain...not lessened", Job 18:7 = "stride is shortened", Isa 60:22 = "the least one a mighty nation", Jer 30:14 = "little ones of the flock") QUESTION - Who are the “least of these” in the Bible? ANSWER - The “least of these” is a phrase that originates from Matthew 25:31–46, where Jesus speaks of those in need....The “least of these” refers to those in a variety of needy situations. They include the hungry, thirsty, impoverished, sick, and imprisoned. In this context, Jesus is speaking to those on His right, that is, the righteous. The needy are called Christ’s “brothers”; thus, the reference is to the righteous helping fellow disciples. Jesus said that those who cared for such individuals were not merely serving other people. They were serving Him. In the same passage, the opposite is also noted. The narrative concludes with Jesus condemning those who saw believers in need and yet did not help. He says, “For I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’ Then they also will answer, saying, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?’ Then he will answer them, saying, ‘Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me.’” Jesus connected service to the needy with eternal rewards and punishments. Though salvation is by faith alone apart from good deeds (Ephesians 2:8–9), the redeemed will be “eager to do what is good” (Titus 2:14), including extending charity to fellow believers in difficult situations. Those whose lives are marked by apathy toward the needy show they have not been transformed by the grace of Jesus Christ. God has always shown a special concern for the poor and needy (Psalm 35:10). It should come as no surprise that He expects His followers to do the same, especially toward those of the family of God (Galatians 6:10). What is surprising about the “least of these” is that our service is ultimately not to the poor, but to Christ Himself. Love God by Loving Others Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me. Matthew 25:40 Today's Scripture & Insight : Matthew 25:31–40 The Alba family experienced the rare occurrence of birthing two sets of identical twins just thirteen months apart. How did they juggle their parental responsibilities as well as their jobs? Their community of friends and family stepped in. Grandparents on both sides took a set of twins during the day so the parents could work and pay for health insurance. One company gave a year’s supply of diapers. The couple’s coworkers donated their personal sick days. “We couldn’t have done it without our community,” they agreed. In fact, during a live interview, the cohost removed her mic and ran after one renegade toddler, continuing the communal investment! In Matthew 25:31–46, Jesus tells a parable to make the point that when we serve others, we serve God. After listing acts of service, including providing food to the hungry, drink to the thirsty, lodging for the homeless, clothes for the naked, and healing for the sick (vv. 35–36), Jesus concludes, “Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me” (v. 40). Reflect & Pray How might you serve Jesus in your community today? How can you love God by loving others in your path? Loving God, please open my eyes to the needs of others around me so I can help meet them and love You better. Serving the Least The King will reply, “Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.” Matthew 25:40 Today's Scripture & Insight : Matthew 25:31–40 His name is Spencer. But everybody calls him “Spence.” He was a state track champion in high school; then he went on to attend a prestigious university on a full academic scholarship. He lives now in one of America’s largest cities and is highly respected in the field of chemical engineering. But if you were to ask Spence his greatest achievements to date, he wouldn’t mention any of those things. He would excitedly tell you about the trips he makes to Nicaragua every few months to check in on the kids and teachers in the tutoring program he helped establish in one of the poorest areas of the country. And he’d tell you how enriched his life has been by serving them. Reflect & Pray Who comes to mind when you hear the phrase “the least of these”? What’s something you could do for them? King Jesus, I’m afraid I make serving You harder than it is. Your words are clear—You call me to the least and the littlest, perhaps in Nicaragua or maybe in my neighborhood. Give me courage to serve. The Spirit of Christmas Whatever you did for one of the least of these . . . you did for me. Matthew 25:40 Today's Scripture & Insight : Matthew 25:34-40 At a Christmas dinner held at our church to celebrate the cultures of the international guests, I joyfully clapped along to the sound of the darbuka (a type of drum) and the oud (a guitar-like instrument) as a band played the traditional Middle Eastern carol, “Laylat Al-Milad.” The band’s singer explained the title means “Nativity Night.” The lyrics remind hearers that the spirit of Christmas is found in serving others, in ways like offering a thirsty person water or comforting someone weeping. This carol likely draws from a parable where Jesus commends His followers for deeds they’d done for Him: providing food when He was hungry, drink when He was thirsty, and companionship and care when He was sick and alone (Matthew 25:34-36). Instead of simply accepting Jesus’ commendation, the people in the parable are surprised—thinking they hadn’t actually done these things for Christ. He responded, “Whatever you did for one of the least of these brothers and sisters of mine, you did for me” (v. 40). Reflect & Pray How have you understood the Christmas spirit? How might you serve others this season? Dear Jesus, please help me reflect the spirit of Christmas You modeled by coming to earth not to be served but to serve. Help Them One By One Inasmuch as you did it to one of the least of these My brethren, you did it to Me. —Matthew 25:40 Today's Scripture : Luke 8:40-56 A young man strolling along a beach at dawn stopped to watch an older man pick up starfish and toss them back into the sea. The older man said he was rescuing the starfish before the hot summer sun could bake them. Sarcastically, the young man said, “There must be hundreds of starfish here. How can you make any difference?” The old gentleman looked at the starfish in his hand before throwing it into the waves. “It makes a big difference to this one,” he replied. Jesus never let the vast crowds discourage Him from helping individuals. In Luke 8 we read that a multitude pressed about Him (v.40), yet He took time to minister to one man and one woman in need (vv.41-56). Jesus calls us to do the same. But looking on today’s multitudes we may say, “How can I make a difference among so many?” Putting It Into Practice Are you overwhelmed by all the pain and suffering in the world? In your city? In your neighborhood? What can you do to help one person today? Do what you can to help one at a time, and prayerfully leave the rest to God. In His Name Inasmuch as you did it to one of the least of these My brethren, you did it to Me. —Matthew 25:40 Today's Scripture : Matthew 25:31-46 According to a legend, Francis of Assisi (1182-1226) was riding his horse one day when he saw a leper by the roadside, begging for money. He dismounted, gave him a coin, and kissed him on the cheek. As Francis rode away, he looked back and thought for a moment that he saw Christ Himself standing where the beggar had stood. This story illustrates a wonderful biblical truth: We serve the Lord when we serve a needy person. Jesus made this clear when He said that any kindness shown to the hungry, the thirsty, the homeless, the sick, the destitute, and the imprisoned will be judged as having been done directly to Him (Mt. 25:40,45). He identifies so closely with the oppressed that serving them in His name is the same as serving Him. We tend to limit our own service to Christ by thinking that ministers and missionaries are the best able to do it. But whenever we extend help in the name of Jesus through acts of caring, Jesus Himself is there even though we cannot see Him. And someday when we stand before Him, He will recall our deeds of love performed in His name and say, “Well done!” God's service is more than mere preaching; Whatever we do, here's the key: Of that which is done for His glory, Christ says, "You have done it for Me!" —HGB We serve Christ when we serve people in need. None So Blind Inasmuch as you did it to one of the least of these My brethren, you did it to Me. —Matthew 25:40 Today's Scripture : Psalm 82 Singer Ray Stevens is generally given credit for writing the phrase “There is none so blind as he who will not see,” a line from the song “Everything Is Beautiful.” But preacher Matthew Henry used the phrase 250 years ago when commenting on the lyrics of another songwriter, Asaph. Asaph’s lyrics were not as upbeat as those of Stevens. His song was a rebuke to the Israelites for failing to fulfill their God-given purpose. God had chosen them to show the world how to live right and judge justly, but they were failing miserably. Instead of defending the weak and fatherless, they were defending the unjust and showing partiality to the wicked (Ps. 82:2-3). In his commentary on Psalm 82,
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MacArthur points out that "Jesus uses the same word (aionios, eternal) to describe salvation and condemnation. If believers will be in heaven with God forever, the lost will be in hell with the devil forever." (Bolding added) (See Matthew Commentary - Page 126) Note MacArthur's phrase "with the devil" might lead some to believe that they will be with the devil in hell and this will surely result in a big party! WRONG! Au contraire, all occupants could possibly well experience everlasting solitary confinement! While there is not a specific passage describing solitary confinement, there is also no passage describing community or communion with other occupants. By default that at least suggest the horrible possibility of solitary confinement! I tend to agree with Randy Alcorn's statement "I don’t believe hell is a place where demons take delight in punishing people and where people commiserate over their fate. More likely, each person is in solitary confinement.” (See We Shall See God: Charles Spurgeon's Classic Devotional) Sadly some writers like Francis Chan in Erasing Hell gives a somewhat wishy-washy answer to the length of hell writing "While I lean heavily on the side that says it is everlasting, I am not ready to claim that with complete certainty." It seems that Jesus was ready to claim hell was as everlasting as eternal life! While I do not like to think about everlasting torment, I choose to side with Jesus on the length of hell -- everlasting. Gotquestions.org is much more dogmatic than Chan - The punishment of the wicked in hell is as never-ending as the bliss of the righteous in heaven. Jesus Himself indicates that punishment in hell is just as everlasting as life in heaven (Matthew 25:46). The wicked are forever subject to the fury and the wrath of God. Those in hell will acknowledge the perfect justice of God and the lordship of Jesus Christ, the Savior they rejected (Psalm 76:10; Philippians 2:10–11). Yes, hell is real. Yes, hell is a place of torment and punishment that lasts forever and ever, with no end. Praise God that, through Jesus, we can escape this eternal fate (John 3:16, 18, 36). See study on Eternal Punishment Punishment (2851) kolasis from kolazo = to punish) means correction, punishment, penalty, torment, retribution (everlasting punishment in Mt 25:46, punishment in general in 1Jn 4:18) "Painful disquietude" (Mounce). Jesus when He returns and dictates the fate of unbelievers states "These will go away into eternal punishment, but the righteous into eternal life." (Mt 25:46+) Timōria has only the idea of penalty, kolasis has also that of discipline, while paideia has that of chastisement (Heb. 12:7). Marvin