40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.
Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love. In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another. No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.
We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue; but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him.
So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.
And whoso shall receive one such little child in my name receiveth me. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.
But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another. And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more;
For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.
The salutation of me Paul with mine own hand. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.
Put not forth thyself in the presence of the king, and stand not in the place of great men: For better it is that it be said unto thee, Come up hither; than that thou shouldest be put lower in the presence of the prince whom thine eyes have seen.
For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. And again, I will put my trust in him. And again, Behold I and the children which God hath given me. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage.
Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also. I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love. For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.
And he looked round about on them which sat about him, and said, Behold my mother and my brethren! For whosoever shall do the will of God, the same is my brother, and my sister, and mother.
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Matthew 25
Commentary on Matthew 25 Matthew Henry Commentary
Chapter 25
This chapter continues and concludes our Saviour's discourse, which began in the foregoing chapter, concerning his second coming and the end of the world. This was his farewell sermon of caution, as that, Jn. 14:15, 16, was of comfort to his disciples; and they had need of both in a world of so much temptation and trouble as this is. The application of that discourse, was, Watch therefore, and be ye also ready. Now, in prosecution of these serious awakening cautions, in this chapter we have three parables, the scope of which is the same-to quicken us all with the utmost care and diligence to get ready for Christ's second coming, which, in all his farewells to his church, mention was made of, as in that before he died (Jn. 14:2), in that at his ascension (Acts 1:11), and in that at the shutting up of the canon of the scriptures, Rev. 22:20. Now it concerns us to prepare for Christ's coming;
These are things of awful consideration, because of everlasting concern to every one of us.
Mat 25:1-13
Here,
Now concerning these ten virgins, we may observe,
The bridegroom came. Note, Our Lord Jesus will come to his people, at the great day, as a Bridegroom; will come in pomp and rich attire, attended with his friends: now that the Bridegroom is taken away from us, we fast (ch. 9:15), but then will be an everlasting feast. Then the Bridegroom will fetch home his bride, to be where he is (Jn. 17:24), and will rejoice over his bride, Isa. 62:5.
Mat 25:14-30
We have here the parable of the talents committed to three servants; this implies that we are in a state of work and business, as the former implies that we are in a state of expectancy. That showed the necessity of habitual preparation, this of actual diligence in our present work and service. In that we were stirred up to do well for our own souls; in this to lay out ourselves for the glory of God and the good of others.
In this parable,
We have three things, in general, in this parable.
Observe, The returns were in proportion to the receivings.
He hid his lord's money; had it been his own, he might have done as he pleased; but, whatever abilities and advantages we have, they are not our own, we are but stewards of them, and must give account to our Lord, whose goods they are. It was an aggravation of his slothfulness, that his fellow-servants were busy and successful in trading, and their zeal should have provoked his. Are others active, and shall we be idle?
Now this reward is here expressed two ways.
Observe the disproportion between the work and the reward; there are but few things in which the saints are serviceable to the glory of God, but there are many things wherein they shall be glorified with God. What charge we receive from God, what work we do for God in this world, is but little, very little, compared with the joy set before us. Put together all our service, all our sufferings, all our improvements, all the good we do to others, all we get to ourselves, and they are but a few things, next to nothing, not worthy to be compared, not fit to be named the same day with the glory to be revealed.
Observe,
Note, Many a one goes very securely to judgment, presuming upon the validity of a plea that will be overruled as vain and frivolous. Slothful professors, that are afraid of doing too much for God, yet hope to come off as well as those that take so much pains in religion. Thus the sluggard is wiser in his own conceit than seven men that can render a reason, Prov. 26:16. This servant thought that his account would pass well enough, because he could say, There thou hast that is thine. "Lord, I was no spendthrift of my estate, no prodigal of my time, no profaner of my sabbaths, no opposer of good ministers and good preaching; Lord, I never ridiculed my bible, nor set my wits to work to banter religion, nor abused my power to persecute any good man; I never drowned my parts, nor wasted God's good creatures in drunkenness and gluttony, nor ever to my knowledge did I injury to any body.' Many that are called Christians, build great hopes for heaven upon their being able to make such an account; yet all this amounts to no more than there thou hast that is thine; as if no more were required, or could be expected.
Mat 25:31-46
We have here a description of the process of the last judgment in the great day. There are some passages in it that are parabolical; as the separating between the sheep and the goats, and the dialogues between the judge and the persons judged: but there is no thread of similitude carried through the discourse, and therefore it is rather to be called a draught or delineation of the final judgment, than a parable; it is, as it were, the explanation of the former parables. And here we have,
Now the good works here mentioned are such as we commonly call works of charity to the poor: not but that many will be found on the right hand who never were in a capacity to feed the hungry, or clothe the naked, but were themselves fed and clothed by the charity of others; but one instance of sincere obedience is put for all the rest, and it teaches us this in general, that faith working by love is all in all in Christianity; Show me thy faith by thy works; and nothing will abound to a good account hereafter, but the fruits of righteousness in a good conversation now. The good works here described imply three things, which must be found in all that are saved.
I was hungry, that is, my disciples and followers were so, either by the persecutions of enemies for well-doing, or by the common dispensations of Providence; for in these things there is one event to the righteous and wicked: and you gave them meat. Note,
Now this reason is modestly excepted against by the righteous, but is explained by the Judge himself.
We see what recompences Christ has for those that feed the hungry, and clothe the naked; but what will become of the godly poor, that had not wherewithal to do so? Must they be shut out? No,
Now,