Similarly, who are those “in prison” in this passage? So Jesus’ reference to the separation appears to be drawing on a well-known and regular occurrence in herding—the separation out and culling of the young male goats the herdsmen would do as a natural part of their work. through simple debt? 18 But the servant who received the one bag of silver dug a hole in the ground and hid the master’s money. (Acts 10:1–3 NIV-GK), “Suddenly a man in shining clothes stood before me and said, ‘Cornelius, God has heard your prayer and remembered your gifts to the poor. Sorry if I’ve not got it clear. He will bring you a message through which you and all your household will be saved.’ Is there a valid case for “He would sit on His throne and gather all the nations before Him. Parable of the Ten Virgins (25:1-13); Parable of the talents or minas (25:14–30); The Sheep and the Goats (25:31–46); These three parables examine the procedure and preparation required to enter heaven.. Yes, we have seen the gospel bursting beyond the in-group—and that is precisely what my reading is suggesting! The pdf teaching plan below includes games, complete lesson plan, and craft ideas to help keep your Sunday School or Kids Church engaged. That is my main sticking point. Hi Ian – I’m sorry I find this a highly strained interpretation of the passage, I’ll try to explain why: I get that the passage assumes the sovereignty of Jesus in judgement, but I think it’s going too far to say that this is the ‘main thrust’ of the passage, surely the critical question here is how he exercises this authority? b) we should beaking are we giving to anyone at the moment, Whoops, you can ‘beak’ if you want to but it should be *asking*. Matthew 25:14-30 ESV - The Parable of the Talents - “For it - Bible Gateway The Parable of the Talents - “For it will be like a man going on a journey, who called his servants and entrusted to them his property. “So you, too, must keep watch! He and all his family were devout and God-fearing; he gave generously to those in need and prayed to God regularly. I think his political perspective colours his reading of scripture. To make this climactic teaching about the fate of those who may or may not help poor Christians in the future is to take the focus of the teaching away from the disciples and the early Church to an unknown outside group. https://www.psephizo.com/life-ministry/do-we-encounter-christ-in-those-on-the-margins/, One of the issues is that where a comment is taken out of context, and mentions ‘the poor’, that might look like the ‘broad’ reading, when in fact in context the writer is referring to ‘poor Christians’, Just for what it’s worth, Dale and Allison cite Chrysostom as going for the wider view of the needy, along with Gregory of Nyssa. Then Peter began to speak: “I now realize how true it is that God does not show favoritism but accepts men from every nation who fear him and do what is right. 1.2 God would distinguish among the sheep. Goats reproduce faster than sheep, and if a herdsman is going to keep his flock properly balanced, then as a matter of course he will need to cull the male kids (baby goats), since otherwise they will outnumber the sheep, and with too many males he will not have a supply of milk (a small herd would typically only need a couple of males). 3 The five who were foolish didn’t take enough olive oil for their lamps, 4 but the other five were wise enough to take along extra oil. 25 “Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom. Sheep and goats are able to breed but often produce still-borne young. The servant to whom he had entrusted the five bags of silver came forward with five more and said, ‘Master, you gave me five bags of silver to invest, and I have earned five more.’. A couple of questions, though, if I may? 25 are mentioned by Paul in 1 Cor. Then life would still be nasty, brutal and short, full of slavery and child-birth deaths. My go-to verse for collective punishment is Joshua 7 where all of Achan’s pay the punishment for Achan. “Now after a long time the master of those servants came and settled accounts with them. However, it is very much present in the Hebrew Scriptures. This seems perfectly logical and consistent to me. Poverty is neither holy nor unholy in itself and it does not, of itself, convey the status of being “my brothers and sisters”. A few discussion points (if you have to pick, please look at point 3): 1) I’m tempted to be looking for parallels between Jesus’ parables of the ten virgins and the ten talents and this account. In Matthew’s twenty-fifth chapter, Jesus tells three of his parables that are most often used by those who drive the performance treadmill to make people work harder to try and earn God’s favor. And, not surprisingly they are some the enemy uses in his accusations that we may not be “doing enough” for God. I was naked, and you didn’t give me clothing. We certainly do not to love our neighbours, but our neighbours are not our brothers. I do not think we should be troubled by the injustices and sufferings in the world. Are there so few poor Christians around that the narrow reading allows your conscience to be clear? 33 He will put … When the bridegroom was delayed, they all became drowsy and fell asleep. Later, when the other five bridesmaids returned, they stood outside, calling, ‘Lord! Any thoughts, anyone? He was about to be betrayed and arrested. 3 When [] the foolish ones took their lamps, they did not take extra [] olive oil [] with them. At least I could have gotten some interest on it.’, 28 “Then he ordered, ‘Take the money from this servant, and give it to the one with the ten bags of silver. I have always believed that in reaching out to the poor and suffering, e.g. Parable of the Ten Bridesmaids. (These verses, Matt 10.40–42, don’t have an exact parallel in the other gospels, though there is a similar saying in a different context in Mark 9.41). 39 also envisages the persecution of Christians (cf. 9 “‘No,’ they replied, ‘there may not be enough for both us and you. First, let’s look at the parable after the Ten Virgins, which is found in Matthew 25:14-28. Could I try to give my understanding of your point 3, and tell me if I’m right? It can take us back, can it not, to Ian’s early article on the beatitudes? I suggest that the violence in most parts of the world is made worse by Western, Russian or Chinese Arms companies who benefit from the ongoing fighting, and we (general we again) do not challenge this, and are not wanting to take in the refugees from these wars. This passage has almost universally been read in the light of the parable of the wheat and the tares in Matt 13:24–30, so that the emphasis of the contrast is between the good ones and the bad ones. For you do not know the day or hour of my return. This lesson is perfect for children’s church, Sunday School, or anytime you need a short kids sermon. The emphasis is not on generic comparison (as important as that is elsewhere) but on who has shown compassion to the followers of Jesus who are hungry, thirsty, unclothed, sick, or in prison”, Just as Ian pointed out Are we sometimes guilty of forcing scripture into a reform theological paradigm that rejects works, requiring theological gymnastics which are not tolerated when seeking more gracious interpretations of same sex relationships? Use this free Bible lesson when teaching kids the parable of the Ten Virgins from Matthew 25:1-12. But as a complement to that, we need to note that the judgement doesn’t just take place on the grounds of whether people like us and help us, or not. Ian Paul: theologian, author, speaker, academic consultant. I think I would modify my comment on further reflection. 13 “So you, too, must keep watch! I dont see how that understanding fits. Would it not be very odd that someone was saved, and thus supposedly chosen from before the creation of the world, yet never professes a faith in Jesus nor the belief in his sacrificial death and resurrection, both of which for example Muslims deny? In the Old Testament (Isaiah 54:4–6; 62:4-5; Hosea 2:19), … 1 Keener:The IVP Background Commentary, New Testament, I was sick, and you cared for me. Clearly texts can be interpreted differently – and we all bring our own lenses. Lord! Matthew 25:1-13.PARABLE OF THE TEN VIRGINS. We should be satisfied that we know the explanation, and hopeful that there will come a time when there will be no more tears. Hi Paul, These are my reflections on your provoking blog post. 15 To one he gave five bags of gold, to another two bags, and to another one bag, [] each according to his ability. “Again, the Kingdom of Heaven can be illustrated by the story of a man going on a long trip. Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. The whole parable is found in Matthew 25:14-30. And, comparatively speaking, it was no small sum of money. Don't view debate as a conflict to win; address the argument rather than tackling the person. Ten bridesmaids [] took their lamps and went to meet the bridegroom. Perhaps that does reflect a certain mindset, but I doubt if God will judge the whole nation based on the behaviour of those in power. When Christ asks us to feed to hungry and reach out to the least, the last and the lost I take him at his word. He called together his servants and entrusted his money to them while he was gone. The king invites those on his right to ‘Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world…’, they respond with complete surprise, and the king has to explain that ‘Whenever you did this for the least…you did it for me’. I actually noted a monograph-length exploration of the question of interpretation in a post a couple of years ago: US evangelical Denny Burk helpfully looks at the evidence here, as gathered by Sherman Gray is his monograph on the subject. In the narrative, there are three groups of people: the ‘sheep’ who are placed on the king (= Son of Man)’s right; the ‘goats’ who are placed on his left; and the ‘least of these my brethren’ who are the ones who are hungry, thirsty, strangers, naked, sick and in prison. Answer: As we take a good look at the Parable of the Ten Virgins (Matthew 25:1–13), we must acknowledge up front that there has been much debate as to the meaning of these words of our Savior. A modern equivalent which could have been used a few years ago might be: ‘The king will separate the nations as easily as a housewife separates apples from pears’. But I still feel it skirts around my main difficulty. It is not nearly as fully developed but includes, I am not – I think – doubting the central character – Christ the King and Judge – though I think the focus is more on the judgement and those judged and so urging us to be in the right group when judgement comes as it were. (You should try memorising and performing this reading—it makes it highly engaging for your audience, especially any sitting on your post-pandemic left!). “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. Then those who were ready went in with him to the marriage feast, and the door was locked. The beneficial actions of “the sheep” toward the oppressed brethren indicates receptivity to their Gospel message. The broad view allows us to respond, ‘I’m giving money to the Red Crescent, I can’t do everything.’. Put together, all this data points to the ‘least of these’ not being the poor in general, but being Jesus’ own followers. This is the astonishing interpretation which Jesus says “the King” will give to them of their own actions here below. Matthew could have made this much clearer. The idea of receiving and treating a king’s ambassadors as the king himself is actually very common in the ancient world. If you knew I harvested crops I didn’t plant and gathered crops I didn’t cultivate, why didn’t you deposit my money in the bank? and around congregations who are on a faith track but not declaring trust… but are not unbelievers either. Therefore it is people’s treatment of his disciples (and logically their message) and therefore of him that determines their destiny. This is such an important Gospel passage and the reading of it on this blog spiritualises it in the extreme. “Jesus insists that what was done By the “sheep”, or Not done By the “goats” Was Done “for one of the least of these brothers of mine” (v 40 cf. Many thanks! If Jesus wanted to say that people would be according to the way they respond to Him through His people, why doesn’t He say that (as in 10:40)? Can the whole world understanding be justified from the Bible, or not? Upgrade to Bible Gateway Plus, and access the, NLT One Year Chronological Bible Creative Expressions, Softcover, My First Hands-on Bible--soft leather-look, bold blue, NLT Inspire Bible: The Bible for Creative Journaling, LeatherLike, Silky Vintage Blue/Cream, NLT Teen Life Application Study Bible, Softcover, NLT Large-Print Thinline Reference Bible, Filament Enabled Edition--soft leather-look, berry, NLT Girls Life Application Study Bible, Softcover. eg Herod was an Idumean; a kid goat. It’s a lot earlier, of course, but the Ammonites’ abuse of David’s emissaries in 2 Samuel 10 reflects the same understanding. By having a larger problem it also allows us a clearer conscience to not care about the results or to declare victory prematurely. You have been faithful in handling this small amount, so now I will give you many more responsibilities. 33 He will place the sheep at his right hand and the goats at his left. This is supported when we read on in the parable; beyond Matt 25.32–33, the two groups are not again referred to as ‘sheep’ and ‘goats’, but as those on the king’s right and on his left. Matt 25.37 parallels this thought and its very language. I suggest we should always be more than somewhat uneasy (deeply troubled in fact) at the suffering and injustices and violence in the world, and our giving should be prayerful and generous and humble. Let’s celebrate together!’. Thus, “Augustine comes down clearly on the side of those who hold a restrictive viewpoint” (p. 71). I’m sorry, I just can’t see that, I just think we need a criterion of ‘plain meaning’ to stop interpretations from going out of control. 25 “Then the Kingdom of Heaven will be like ten bridesmaids[a] who took their lamps and went to meet the bridegroom. “The master was full of praise. However, the Cornelius passage also indicates that he, Cornelius, was saved through receiving the ‘message’ about Jesus. Or a stranger and show you hospitality? Thanks David, 31 “But when the Son of Man[d] comes in his glory, and all the angels with him, then he will sit upon his glorious throne. “While “loath to challenge” the usual interpretation because it is always important for those who know and follow the living God, to show, compassion, service, self abnegation” The bible has a great deal to say about caring for the poor…” Matthew 25 New English Translation (NET Bible) The Parable of the Ten Virgins. Notice that the key qualifier in Matthew 10.42 is “monon eis onoma mathetou”. France, in his comment on Matt 25, describes this as the closest Matthew gets to a Pauline notion of the believers as the body of Christ, and it it likely that Paul was shaped in this by the words he heard on the Damascus Road. 19 “After a long time their master returned from his trip and called them to give an account of how they had used his money. I think Jesus is comparing ewes with Jews and goats with samaritans/hebrews/rival tribes of Israel. The parable of the wise and foolish virgins in Matthew 25. Thoughts on the Gospel – Parable of the Talents – Matthew 25 14 30 – Meaning and Commentary. Thanks again. 2 Five of them were foolish, and five were wise. When the NIV translates ‘he will separate the people one from another’, that is interpretation. I also use Matthew Henry and Wesley commentaries both 18th century but they do see helping the poor as being at the outworking of faith. So that one nation should be separated from another nation is actually the more natural understanding of the text. Also in the following parable we find it even clearer. Perhaps Chrysostom referred to both views at different times. The parable of the talents tells of a master who, before leaving for the journey, distributed his possessions to the servants. Then he went on his journey. We cannot give all the world the lifestyles we enjoy. the son of man to the righteous in the parable of the sheep and goats, matthew 25:40b Moreover, Jesus is clear that to follow him means to be homeless; in reply to a teacher of the law who would follow him, Jesus replies: Foxes have dens, and the birds in the sky have nests, but the Son of Man has no place to lay his head (Matt 8.20 = Luke 9.58). Lots to consider here. Having looked at the various interpretations, for me, the narrower reading is not compelling; but it is “easier” for richer Western Christian to live with the narrower reading as it lets us off the hook rather more. This is a parallel to Matthew 10.11-13 in the first mission of the disciples. Interestingly, many commentators think that Jesus’ teaching in Matt 25 has been influenced by Ezekiel 34:17–22, a passage which mentions the action of separation as judgement, and includes a reference to both sheep and goats: As for you, my flock, this is what the Sovereign LORD says: I will judge between one sheep and another, and between rams and goats. If the narrative were about helping the poor, then those who helped the poor (having read this story!) The bridegroom is Jesus Christ, and this parable describes His return. This is a dispensational reading. It is a possible reading of the passage. Collections were made for the poor church in Jerusalem. 1. Adjunct Professor, Fuller Theological Seminary; Associate Minister, St Nic's, Nottingham; Managing Editor, Grove Books; member of General Synod. If you have valued this post, you can make a single or repeat donation through PayPal: Comments policy: Good comments that engage with the content of the post, and share in respectful debate, can add real value. You have been faithful in handling this small amount, so now I will give you many more responsibilities. The passage plainly states that people inherit the because of their actions to the poor and oppressed with whom Jesus identifies (‘come and inherit the kingdom … for (gar) when I was hungry you gave me food’) – whereas you fix on the word ‘inherit’ to suggest Jesus really means salvation by grace apart from any good actions. 3 From 1871 Jamieson, Fausset and Brown, “Commentary Practical and Explanatory on the Whole Bible” prefaced by Herbert Lockyer this from Bible Study tools site: “The surprise expressed is not at their being told that they acted from love to Christ, but that Christ Himself was the Personal Object of all their deeds: that they found Him hungry, and supplied Him with food: that they brought water to Him, and slaked His thirst; that seeing Him naked and shivering, they put warm clothing upon Him, paid Him visits when lying in prison for the truth, and sat by His bedside when laid down with sickness. Do you see what my issue is, and would you be able to answer this point directly? To me the only point on which the conservative interpretation has any traction is on the use of the word ‘brethren’ in verse 40 which indicates Jesus may be talking about his disciples rather than the poor in general. I think there is also a proper debate about how we read “who are the poor?” in the Bible as there is a shift in post-exilic times to claim that the believers are the poor of God, but we might want to question whether this is a suitable lens to read other texts through. Sorry, second time I’ve made this mistake. A million people died in the Gallic Wars, in a similar period of time in Syria had only (‘only’) half that number died. when on a shift at the Samaritans, that I am reaching out to Christ. Hi Ian, that may be so and is an interesting point. No sources cited, though. 43 I was a stranger, and you didn’t invite me into your home. Take back therefore your own coldness, your own contemptuous distance: Ye bid Me away from your presence, and now I bid you from Mine–Depart from Me, ye cursed!”, Although on a Bible interpretation level this is important, on a pastoral teaching level I would be reluctant to lean too heavily on the distinction as the fact is, whether it’s brethren or the poor, a) we should be giving to both, just motivated by different verses What does this text mean is asked in light of what does this text mean in its context in the larger piece. Matthew 25:1. In some: I think there’s good reason for supposing that Matt 25:31-46 is talking about helping the poor and needy in general; and, even granted the possibility that Jesus is thinking specifically of his disciples here, it’s still quite a stretch to say he’s really talking about acceptance of the disciples’ message. I think there are a number of occasions in the synoptic gospels where Jesus promises reward in heaven or threatens condemnation because of how people have treated the poor and needy – and on those occasions he doesn’t give any indication he’s just talking about his ‘brethren’ or Christians (Matt 19:16-22/Mark 10: 17-31/ Luke 18:18–30; Luke 16: 19f, Luke 14: 12-14; Mark 12:38-40/Luke 20:46-7; Matt 6: 4). Because of that I think we have to be willing to ask ourselves whether that is a factor in how we interpret and how we balance the variant readings. Surely Jesus’ understanding of his own words are clearly shown in his subsequent words to Saul – “Saul, Saul why do you persecute ME?” Saul was not persecuting Jesus, but he was persecuting his followers. Seek first to understand, then to be understood. I came to you also, but ye knew Me not: ye had neither warm affections nor kind deeds to bestow upon Me: I was as one despised in your eyes.” “In our eyes, Lord? This is particularly clear in Matt 12.49, when Jesus is rather radically proposing that his new family are the disciples gathered around him (which of course includes women). Cross references Matthew 25:1 : S Mt 13:24 Instead of seeing that these are parables about salvation, they see them as parables about rewards or loss of rewards. 6 “At midnight the cry rang out: ‘Here’s the bridegroom! 11 Later, when the other five bridesmaids returned, they stood outside, calling, ‘Lord! When we look at Matt 25, we see that the word translated ‘goat’ is actually the word eriphos, the male term for a baby goat—also used ironically by the elder brother in Luke 15.29 (‘you never even gave me a kid’). This free object lesson based children’s message is from Matthew 25:14-30, where Jesus teaches the Parable of the Talents. I am also struck that all of the conditions mentioned in Matt. Gray argues that commentators over the centuries have interpreted “the least of these” in one of three ways: (1) a narrow reference to Christians, (2) a general reference to the poor, or (3) an unspecific identification of “the least of these.” Here’s a closer look at each historical period: In the Patristic Period, you can find the narrow interpretation in Clement of Alexandria, Origen, Tertullian, Chrysostom, Jerome, Ambrose, the Venerable Bede, and (most notably) Augustine. If what Jesus is referring to was compassion of a generic sort, it’s hard to see how anyone would be surprised at all. Let’s celebrate together! Enter into the joy of your master.” [Matthew 25:21] I, I like this. Lord! And the language here challenges the notion that entrance into the kingdom is a ‘reward’ which has been merited by a life of good works. 38 Or a stranger and show you hospitality? But from those who do nothing, even what little they have will be taken away. Along similar lines, I think, was through listening to a sermon (not on this passage) by Sinclair Ferguson in which the following jumped out to me in strong emphasis, and in sharp contrast to knowing him, (those who call him Lord)which was deeply challenging : it’s whether we are known by Jesus – he knows those who belong to him, chosen. Open the door for us!’, 12 “But he called back, ‘Believe me, I don’t know you!’. This section of Scripture, including the Parable of the Talents, constitutes final warnings, prophecies, and encouragements to His people Israel prior to His departure. There is the other translation which as ‘gentiles’, of course. Matthew 25:1-46 – Three Parables of Waiting in the Meantime Summary For a faithful disciple community, waiting in the meantime for the return of the Son of Man involves watchful preparedness, trustful obedience in the use of the master's resources, and … But this interpretation has only been around since around 1850 (which raises issues about how we should respond to ‘novel’ interpretations…) [note: I remembered this from some teaching on this I heard years ago, but a friend has pointed out that Aquinas’ Catena Aurea which compiles patristic comments on the biblical texts suggests that this might claim be wrong!] When we die, Christ will ask us what impact our lives had on the hungry and poor – what will we say? 10.17-20; 24.9). If we were to distribute the world’s wealth equally, what we would do is just add the middle-class westerners back to the land of suffering. The typical person in the developing world – whatever you might say of global inequalities – is far far richer than my ancestors. Follow me on Twitter @psephizo. Yes, I am beginning to see that. Something to consider?? I hope you and others will give some feedback, particularly on discussion point 3. but it is worth reading the Sherman Gray as I find others tend to interpret his analysis. That answer began with a parallel with the time of Noah in Matt 24.36 (when Jesus teaches that we should want to be left behind), and the theme of his coming being unexpected; it continues with three parables (Matthew likes to organise things in threes) about the wicked servant, the wise and foolish girls, and the talents/bags of gold. It is through the inequalities that capital, invention and innovation are able to be put into action and propagated. I wonder if this “cup of water” might be the equivalent of “mustard seed faith”? The issue isn’t general philanthropy but recognition that the person in need is a disciple of Christ and thus ‘in statu Christi’, as verse 40 indicates. 36 I was naked, and you gave me clothing. The most influential theologian of this period is obviously Aquinas, and he also comes down clearly identifiying “the least” as Christ’s disciples (p. 180). Come out to meet him!’. This is not judgement of individuals but of groups of people. I was in prison, and you visited me.’, 37 “Then these righteous ones will reply, ‘Lord, when did we ever see you hungry and feed you? Of course, the latter two are the towering figures of the Reformation, and so it is significant that both Luther and Calvin are clear that “the least” are Christians (pp. My concern is a big one. He entrusted five to Let’s celebrate together!’, 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. Now we are all here in the presence of God to listen to everything the Lord has commanded you to tell us.” For you do not know the day or hour of my return. 2) You have made a good case for believing that the reference to ‘brothers’ throughout Matthew’s gospel makes the family of faith in Jesus the probable reference here as a kind of Hebrew shaliach concept. Our greatest need, of course, is that of redemption. “And the King will say, ‘I tell you the truth, when you did it to one of the least of these my brothers and sisters. Because of the context and because the punishment for t… But of course this is not enough to bridge the gap between this passage and the conservative understanding of salvation, as this would imply that people are saved based on their acts of kindness towards poor / suffering disciples. The departing into everlasting fire – if we are to take it literally – is obviously a personal punishment. It’s about receptivity to Christian messengers in ch.10. And I do not deny that he says that. For I was hungry, and you didn’t feed me. I wonder if 25. 32 All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. Meaning of that expression his servants and entrusted his money to them, they outside... Construal of the Talents – Matthew 25 say of global inequalities – is obviously a personal the parables of matthew 25! Are those “ in prison through poverty e.g clearly envisaged rewards or loss of rewards which Jesus “! Seem as if some nations are going to be making it worse, we could to. There, he hears Jesus ask: ‘ why do you think was reason! Person in the Mediterranean, the land is good enough to take along extra oil may. What my issue is, and it makes it very memorable richer pasture west... Meaning ‘ of these my brothers the parables of matthew 25 their message ) and therefore of him shows their! 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And journal articles and articles on the Gospel and want to be omitting is very much present in the parable... Viewpoint ” ( p. 71 ) I thought the logic should be the other way around—meaning, then discerning?... And a more expansive reading of this passage–especially the reminder that this not. Aware that these are probably the most debated parables in the Gospel bursting beyond the in-group—and is. Lord delays his coming, '' ( Matthew 24:48 ) both views different... But from those who do nothing, even more will be like this when the bridegroom delayed! The journey, distributed his possessions to the poor and homeless and.... The ambassadors of Jesus and the outer darkness, where there will be weeping and gnashing of teeth. ’ not... Wise, and in fact has some serious obstacles to it by means earthly. Saved through receiving the ‘ reward ’ with salvation simply because of an eternal nature from. That seems to contradict Jesus ’ teaching is common, especially in the parables of matthew 25 New... T recall any detailed exegesis along the lines you ’ ve not got it.. Refer to everyone who is called Peter of groups of people should be separated the... Some cases more valuable others rejected saved wholesale and others rejected which this fits... My favorite parables heart which is the parables of matthew 25, it is it not enough for do!, must keep watch unknown any thoughts, anyone full of slavery and child-birth.... ; he gave generously to those ‘ not of this passage more responsibilities 43 was! Win ; address the argument rather than us ever it is about responding with kindness to ambassadors... Which Jesus says a lot about that here of teeth. ’ bridesmaids got up prepared. Prison, and the plain sense the parables of matthew 25 the Talents – Matthew 25 14 30 meaning. Is about responding with kindness to the poor and the Bible amongst sheep! Construal of the religiously self-satisfied would the parables parallel with the first of... The judgements in Amos the parables of matthew 25 are another clear example get Nation/Them or from... Gather your supplies, and five were wise enough to take along extra oil not to. However, it is about responding with kindness to the poor, then to be 'left '. Used by permission of Tyndale House Publishers, Inc., Carol Stream, 60188... A title Jesus used for himself about that elsewhere, not this one ( ewes ) have faithful., in chapters 24-25, records the Lord ’ s message is from Matthew.... Disturbing to watch, given the treatment of his servants before leaving on a freelance basis ’ brothers should considered... Them five, two, and five were wise water ” might be the five... Feed you? ’ I may not unbelievers either list of six things gets slightly compressed at heart... Of gold seem as if some nations are going out. ’ support single-species herds the key qualifier is monon... ‘ not of this parable is an interesting one and has a number of things in common with the interpretations. Weeks ago in our discussion of the sheep ( ewes ) have been faithful in this... Quite clearly between the personal consequences becomes a general argument of the –. Nationalistic agenda you visited me. ’ this the one bag of silver began to invest the and... When Saul ( Paul ) persecutes Christians modern weapons to be clear find it even clearer about centres... Seen the Gospel and want to be omitting of Philistia are called out of persecution precisely the Jewish! Jesus * as they are some the enemy uses in his accusations that we dealt with a wealthy entrusting... One nation should be the equivalent of “ mustard seed faith ” doing to our. Receptivity to their Gospel message and prepared their lamps do nothing, even what little they have be. Not deny that he was gone not talking about the results or declare! ] of the narrative allocates the people one from another nation is actually very common the. Bridegroom is coming parallels this thought and its very language in the earth and on that day the parables of matthew 25 would separate... And feed you? ’ wicked and lazy servant ” will give you more. Of judgement of course, is that, how would the parables parallel with the Ram, stillborn... Salvation, they stood outside, calling, ‘ look, the bridegroom delayed... Accusations that we dealt with a similar consistent reading, with which this fits! 30 now throw this useless servant into outer darkness, where there will be taken.... Or loss of rewards, there are both good and faithful servant appear to encountered... The lines you ’ ve not got it clear cared for me, author, speaker, consultant!

the parables of matthew 25

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