Cambridge Greek Testament Commentary

Matthew 25:34-46

These verses are constructed according to the rules of Hebrew poetry: they fall into two divisions, the first extends from Matthew 25:34-40, the second from Matthew 25:41-46.

Each division consists of a triplet or stanza of three lines containing the sentence of the Judge (Matthew 25:34 answering to Matthew 25:41), followed by a stanza of six lines, which in the form of a climax state the reason of the sentence (Matthew 25:35-36 answering to 42, 43), then the response of those who receive the sentence (Matthew 25:37-39 answering to Matthew 25:44), then the reply of the Judge (Matthew 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 Matthew 25:40; Matthew 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�.

(β) πορεύεσθε�ʼ ἐμοῦ οἱ κατηραμένοι | εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς�.

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, Matthew 25:44) but friendship (ἐθρέψαμεν ἐποτίσαμεν κ.τ.λ.). See on the whole of this passage Jebb, Sacred Lit., pp. 363–367.

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Cambridge Greek Testament Commentary

Matthew 25:34-46

Old Testament

New Testament