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Commentary Index | Return to PrayerRequest.com | DownloadCambridge Greek Testament for Schools and Colleges - Matthew 25:34 - 25:34
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34–46. These verses are constructed according to the rules of Hebrew poetry: they fall into two divisions, the first extends from Mat 25:34-40, the second from Mat 25:41-46.
Each division consists of a triplet or stanza of three lines containing the sentence of the Judge (Mat 25:34 answering to Mat 25:41), followed by a stanza of six lines, which in the form of a climax state the reason of the sentence (Mat 25:35-36 answering to 42, 43), then the response of those who receive the sentence (Mat 25:37-39 answering to Mat 25:44), then the reply of the Judge (Mat 25:40 answering to 44), lastly the concluding couplet describing the passage to their doom of just and unjust.
The contrast between the sentences is impressively shown in the corresponding verses:
(1) (α) τότε ἐρεῖ ὁ βασιλεὺς τοῖς ἐκ δεξιῶν αὐτοῦ.
(β) τότε ἐρεῖ καὶ τοῖς ἐξ εὐωνύμων.
The form of Hebrew poetry emphasizes differences in the corresponding lines.
Note first here the absence in (β) of the subject to ἐρεῖ (Bengel says of ὁ βασιλεύς, ‘appellatio majestatis plena solisque piis læta’) and secondly the absence of the qualifying genitive αὐτοῦ. That the omission of the subject is not unintentional appears to be proved by the repeated omission in Mat 25:40; Mat 25:45. The meaning of these two points of difference seems to be that at this dread moment the connection is severed between God and those whom He had sought in vain. He is now no King to them, no longer their God.
(2) (α) Δεῦτε οἱ εὐλογημένοι τοῦ πατρός μου | κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου.
(β) πορεύεσθε ἀπʼ ἐμοῦ οἱ κατηραμένοι | εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ.
Observe here that the righteous are said to be blessed of the Father, but the unrighteous are not cursed of the Father.
Then note the righteous as Sons of the Father inherit of right the Kingdom that has been prepared for them, whereas the disinherited children pass into the fire of the ages prepared not for them but for the devil and his angels.
In the parallel passages that follow the respective sentences contrast the brief agitated questions of the doomed with the words of the righteous lingering over the particulars of their unconscious service to Christ. Rather their words do not breath service (διηκονήσαμεν, Mat 25:44) but friendship (ἐθρέψαμεν ἐποτίσαμεν κ.τ.λ.). See on the whole of this passage Jebb, Sacred Lit., pp. 363–367.