This is a fearful subject, and one from which we naturally shrink. Yet if Christ spoke of it he must desire us to study his words; if what he said was true, we can only neglect it at our peril. The difficulty is to take his words just for what he meant them to teach us, without over-weighting them with the fantastic horrors of the mediaeval imagination, and also without diminishing their force when we have set them free from those monkish accretions.
I. THE DREADFUL DOOM.
1. This is called punishment. The word in the Greek is not the strongest term that could have been employed, viz. one that stands for vengeance. It is a word that generally signifies chastisement, i.e. remedial punishment. But whether such an idea was in the mind of our Lord it is impossible for us to say, especially as he did not speak in Greek, but used the less definite Aramaic language. It is sufficient to know that his language plainly teaches
(1) that there will be suffering in the future for those who are hard and selfish in this life; and
(2) that this suffering will be justly apportioned according to character. Of its nature Jesus says little, but his dreadful words about "wailing and gnashing of teeth" show that it must be very severe - a suffering to be avoided by all means as a fearful evil.
2. This is to be eternal. The adjective is indefinite; though it is frequently used for what is everlasting, it is not always so employed, and a stronger term, which plainly means "endless," is not applied to future punishment. We can infer nothing positively from the usage of the word in regard to the question of the possible termination of future punishment. On the one hand, it cannot be said that it forbids all hope; on the other, it must be affirmed that it offers no hope. It presents a dark prospect stretching out into the ages of the future, and it shows no gleam of light beyond it. It is not wise for us to dogmatize on what God has left thus veiled.
II. THE GLORIOUS REWARD.
1. It is personal. Life is not a possession like money or lands, which can be detached and valued separately. It is in ourselves. God's best gift is within the soul.
2. It is positive. Here is more than rest after toil and peace after storm. A gift of actual energy is suggested to us. Life has its powers and faculties. This life of God is more than existence in the future, for St. John tells us that some men on earth have it, and that others have it not (1 John 5:12). While its full development is for the future, it begins here and now. It is the life of God in the soul, the powers and energies of the spiritual nature. The prospect of such a life teaches us that we do not yet know what it is to live; the future will unfold possibilities not yet even dreamed of.
3. This too is to be eternal. Its endurance rests on a better foundation than the endurance of the punishment, though the same adjective is used for both states, for it rests on the everlasting love of God. Still the word "eternal" in its vast vagueness points to the life growing and expanding in the future ages, so far on that we cannot trace its remotest future. That is the glorious future of "the righteous;" and "the righteous" are just those who minister to their needy fellow men. - W.F.A.
And these shall go away into everlasting punishment.
Outlines of Sermons., J. Blackburn.
There is a state of happiness which the spirits of just men enter into immediately after their separation from the body, But after the resurrection and the general judgment, then the righteous shall go into life eternal.
I. The state of happiness itself. That good men shall enjoy a state of happiness in the world to come is evident.
1. From the light of nature and reason. General notion among the wiser heathens. Universal desire in mankind. The unequal distribution of things in the present state.
2. From Divine revelation.
II. The eternity of this happiness. Testimony of Scripture.
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I. THE PARTIES SENTENCED.
II. THE PENALTIES AWARDED.
1. Positive infliction.
2. Incited passions.
3. Bitter reflection.
4. Painful associations.
5. Mutual recognition.
III. THE PERPETUITY DETERMINED.
1. Necessary.
2. Just.
3. Certain.
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Your opinion about "for ever" can have no manner of effect upon the reality of that "for ever." A party of boatmen on the Niagara river may have a very strong opinion when they are caught by the rapids, that it is very pleasant rowing; but neither their shouts nor their merriment will alter the fact: that the world's cataract is close at hand. You have a strong opinion that hell-fire is a delusion; that they are superstitious, and cruel, and ignorant who ask you to pause, and awake, and prepare for this coming, this continued retribution; but your opinions will not have the slightest, the remotest, the minutest influence on the tremendous fact.
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I. The everlasting state of the righteous. It will consist of:
(1)Perfect knowledge;(2)Perfect love;(3)Perfect purity;(4)Perfect felicity.II. The eternal state of the wicked. Includes:
1. The privation of infinite good.
(1)They have lost heaven and all its blessedness at once.(2)They are strangers to the endearments and consolations of friendship.(3)Nor is there any, the smallest, rest from pain.2. The infliction of infinite evil. Tormentors in hell:
(1)Conscience;(2)Satan;(3)Fellow-damned;(4)The sufferer will be his own tormentor;(5)Memory;(6)Anticipation.()
The following four particulars are necessary to entitle us to the denomination and character of righteous men.I. The establishment within us of good principles, and acting from them.
II. The superior efficacy of such principles within us to the efficacy of all other principles.
III. The manifestation of their superiority by avoiding all habitual guilt, and practicing all known duties; and
IV. A constant endeavour to grow better.
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I. Eternal life, what it is.1. It is life in the most perfect existence.
2. It is life in its fullest enjoyment. The intellect in its highest flights, the will in its most entire subjugation, and the affections, shall be fully enjoyed there.
3. It is life in its eternal duration.
II. The persons who are to enjoy eternal life — "the righteous." They have been stripped of their own righteousness, and are clad in the righteousness of Christ.
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People
JesusPlaces
Mount of OlivesTopics
Age-during, Ages, Eternal, Everlasting, Punishment, Righteous, UprightOutline
1. The parable of the ten virgins,14. and of the talents.31. Also the description of the last judgment.Dictionary of Bible Themes
Matthew 25:46 2009 Christ, anger of
5484 punishment, by God
5584 torture
6112 banishment
6203 mortality
6645 eternal life, nature of
8117 discipleship, benefits
9023 death, unbelievers
9105 last things
9122 eternity, and God
9240 last judgment
Matthew 25:1-46
2309 Christ, as judge
Matthew 25:14-46
8344 servanthood, in believers
Matthew 25:31-46
1075 God, justice of
5006 human race, destiny
5381 law, letter and spirit
6026 sin, judgment on
Matthew 25:32-46
1220 God, as shepherd
2330 Christ, as shepherd
Matthew 25:41-46
5562 suffering, innocent
5942 security
6712 propitiation
9512 hell, experience
Library
The Surprise of the Righteous
Preached at Southsea for the Mission of the Good Shepherd. October 1871. St Matt. xxv. 34-37. "Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous …
Charles Kingsley—All Saints' Day and Other SermonsNovember 16. "Watch Therefore, for Ye Know Neither the Day" (Matt. xxv. 13).
"Watch therefore, for ye know neither the day" (Matt. xxv. 13). Jesus illustrates the unexpectedness of His coming by the figure of a thief entering a house when the master was not there. Life, like the old Jewish night, may be divided into three watches, youth, maturity, old age. The summons to meet God may come to us in either of these watches. A writer tells us of his experience with a camping party, of which he was a member, and which, he tells us, always arranged to have watches at night. "We …
Rev. A. B. Simpson—Days of Heaven Upon Earth
'They that were Ready'
'They that were ready went in with him to the marriage.' --MATT. xxv. 10. It is interesting to notice the variety of aspects in which, in this long discourse, Jesus sets forth His Second Coming. It is like the flood that swept away a world. It is like a thief stealing through the dark, and breaking up a house. It is like a master reckoning with his servants. These three metaphors suggest solemn, one might almost say alarming, images. But then this parable comes in and tells how that coming is like …
Alexander Maclaren—Expositions of Holy Scripture
Dying Lamps
'Our lamps are gone out.'--MATT. xxv. 8. This is one of the many cases in which the Revised Version, by accuracy of rendering the tense of a verb, gives a much more striking as well as correct reproduction of the original than the Authorised Version does. The former reads 'going out,' instead of 'gone out,' a rendering which the Old Version has, unfortunately, relegated to the margin. It is clearly to be preferred, not only because it more correctly represents the Greek, but because it sets before …
Alexander Maclaren—Expositions of Holy Scripture
The Waiting Maidens
'Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. 2. And five of them were wise, and five were foolish. 3. They that were foolish took their lamps, and took no oil with them: 4. But the wise took oil in their vessels with their lamps. 5. While the bridegroom tarried, they all slumbered and slept. 6. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. 7. Then all those virgins arose, …
Alexander Maclaren—Expositions of Holy Scripture
Traders for the Master
'For the kingdom of heaven la as a man travelling into a far country, who called his own servants, and delivered unto them his goods. 15. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. 16. Then he that had received the five talents went and traded with the same, and made them other five talents. 17. And likewise he that had received two, he also gained other two. 18. But he that had received one …
Alexander Maclaren—Expositions of Holy Scripture
The King on his Judgment Throne
'When the Son of Man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: 32. And before Him shall be gathered all nations: and He shall separate them one from another, as a shepherd divideth his sheep from the goats: 33. And He shall set the sheep on His right hand, but the goats on the left. 34. Then shall the King say unto them on His right hand, Come, ye blessed of My Father, inherit the Kingdom prepared for you from the foundation of the …
Alexander Maclaren—Expositions of Holy Scripture
On the Words of the Gospel, Matt. xxv. 1, "Then Shall the Kingdom of Heaven be Likened unto Ten virgins. "
1. Ye who were present yesterday remember my promise; which with the Lord's assistance is to be made good to-day, not to you only, but to the many others also who have come together. It is no easy question, who the ten virgins are, of whom five are wise, and five foolish. Nevertheless, according to the context of this passage which I have wished should be read again to you to-day, Beloved, I do not think, as far as the Lord vouchsafes to give me understanding, that this parable or similitude relates …
Saint Augustine—sermons on selected lessons of the new testament
On the Words of the Gospel, Matt. xxv. 24, Etc. , Where the Slothful Servant who Would not Put Out the Talent He had Received, is Condemned.
1. My lords, my brethren, and fellow bishops have deigned to visit us and gladden us by their presence; but I know not why they are unwilling to assist me, when wearied. I have said this to you, Beloved, in their hearing, that your hearing may in a manner intercede for me with them, that when I ask them they also may discourse unto you in their turn. Let them dispense what they have received, let them vouchsafe to work rather than excuse themselves. Be pleased, however, to hear from me, fatigued …
Saint Augustine—sermons on selected lessons of the new testament
The Two Talents
Now, there are some men in the world who have but few talents. Our parable says, "One had five, and another two. To them I shall address myself this morning; and I pray that the few pointed things I may say, may be blessed of God to their edification or rebuke. First, I shall notice the fact that there are many persons who have but few talents, and I will try to account for God's dispensing but few to them. Secondly, I shall remind them that even for these few talents they must be brought to account. …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858
Tenth Chapter
An excellent sermon which this Doctor delivered in a convent after his illumination, concerning Christ the true Bridegroom of the soul, in the which he showed how she is to follow Him in true, shamefaced, humble, and patient resignation, and how Christ tries her beforehand in divers ways, and at last accepts her lovingly. Taken from these words--"Ecce sponsus venit, exite obviam ei" (Matt. xxv. 6). DEAR children, it may be now two years or more since I last preached. I spoke to you then of four-and-twenty …
Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler
The Day of Judgment. Extracted from a Sermon by Hugh Latimer, Bishop of Worcester, and Martyr, 1555. (1)
LUKE XXI.(2) As we die so we shall rise again. If we die in the state of damnation, we shall rise in that same state. Again, if we die in the state of salvation, we shall rise again in that state, and come to everlasting felicity, both of soul and body. For if we die now in the state of salvation, then at the last general day of judgment we shall hear this joyful sentence, proceeding out of the mouth of our Saviour Christ, when he will say, "Come, ye blessed of my Father, possess that kingdom which …
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.
Conclusion of Our Lord's Discourse. Parables of virgins and Talents. The Final Judgment.
(Mount of Olives. Tuesday, April 4, a.d. 30.) ^A Matt. XXV. 1-46. ^a 1 Then [i. e., at the time of the Lord's coming. Jesus is still emphasizing the lesson of watchfulness, and proceeds to enforce it by two parables] shall the kingdom of heaven be likened unto ten [probably the usual number on such occasions] virgins, who took their lamps [small earthenware vessels, with flax wicks, and without glass chimneys], and went forth to meet the bridegroom. [The Oriental wedding began with a feast in the …
J. W. McGarvey—The Four-Fold Gospel
Evening of the Third Day in Passion-Week-On the Mount of Olives-Last Parables: to the Disciples Concerning the Last Things-The Parable of the Ten virgins-The Parable Of
1. As might have been expected, the Parables concerning the Last Things are closely connected with the Discourse of the Last Things, which Christ had just spoken to His Disciples. In fact, that of the Ten Virgins, which seems the fullest in many-sided meaning, is, in its main object, only an illustration of the last part of Christ's Discourse. [5521] Its great practical lessons had been: the unexpectedness of the Lord's Coming; the consequences to be apprehend from its delay; and the need of personal …
Alfred Edersheim—The Life and Times of Jesus the Messiah
Appendix xix. On Eternal Punishment, According to the Rabbis and the New Testament
THE Parables of the Ten Virgins' and of the Unfaithful Servant' close with a Discourse on the Last Things,' the final Judgment, and the fate of those Christ's Righ Hand and at His Left (St. Matt. xxv. 31-46). This final Judgment by our Lord forms a fundamental article in the Creed of the Church. It is the Christ Who comes, accompanied by the Angelic Host, and sits down on the throne of His Glory, when all nations are gathered before Him. Then the final separation is made, and joy or sorrow awarded …
Alfred Edersheim—The Life and Times of Jesus the Messiah
Parable of the Talents (Matt. , xxv. , 14-30) Compared with that of the Pounds (Luke, xix. , 12).
The parable of the talents (Matt., xxv.) is evidently allied to that of the pounds [690] (Luke, xix., 12); but there are points of difference too striking to be ascribed to alterations in transmission. In the latter, each of the servants receives the same sum, one pound, and their position in the kingdom is assigned according to their gains. In the former, different sums are intrusted to the servants in proportion to their ability, and those who bring gains in the same proportion are rewarded accordingly. …
Augustus Neander—The Life of Jesus Christ in Its Historical Connexion
The Ten virgins.
"Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their …
William Arnot—The Parables of Our Lord
The Entrusted Talents.
"For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. Then he that had received the five talents went and traded with the same, and made them other five talents. And likewise he that had received two, he also gained other two. But he that had received one went and digged …
William Arnot—The Parables of Our Lord
Of the Prerogatives which the Elect Shall Enjoy in Heaven.
By reason of this communion with God, the elect in heaven shall have four superexcellent prerogatives:-- 1. They shall have the kingdom of heaven for their inheritance (Matt. xxv.; 1 Pet. i. 4), and they shall be free denizens of the heavenly Jerusalem (Eph. ii. 19; Heb. xii. 22.) St. Paul, by being a free citizen of Rome (Acts xxi. 26), escaped whipping; but they who are once free citizens of the heavenly Jerusalem, shall ever be freed from the whips of eternal torments. For this freedom was bought …
Lewis Bayly—The Practice of Piety
Works by J. G. Bellett.
The Patriarchs. Being meditations upon Enoch, Noah, Abraham, Isaac, Jacob, Joseph, and Job; with The Canticles, and Heaven and Earth. 435 pp. Cloth, post-paid, …
F. C. Jennings—Old Groans and New Songs
"Thence He Shall Come to Judge the Quick and Dead. ...
12. "Thence He shall come to judge the quick and dead." The quick, who shall be alive and remain; the dead, who shall have gone before. It may also be understood thus: The living, the just; the dead, the unjust. For He judges both, rendering unto each his own. To the just He will say in the judgment, "Come, ye blessed of My Father, receive the kingdom prepared for you from the beginning of the world." [1793] For this prepare yourselves, for these things hope, for this live, and so live, for this …
St. Augustine—On the Creeds
Letter Lvii to the Duke and Duchess of Lorraine
To the Duke and Duchess of Lorraine [87] He thanks them for having hitherto remitted customs [or tolls, but asks that they will see that their princely liberality is not interfered with by the efforts of their servants. To the Duke and Duchess of Lorraine, Bernard, Abbot of Clairvaux, sends greeting, and prays that they may so lovingly and purely rejoice in each other's affection that the love of Christ alone maybe supreme in them both. Ever since the needs of our Order obliged me to send for necessaries …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux
Letter Liii to Another Holy virgin of the Convent of S. Mary of Troyes
To Another Holy Virgin of the Convent of S. Mary of Troyes [84] He dissuades her from the rash and imprudent design which she had in her mind of retiring into some solitude. 1. I am told that you are wishing to leave your convent, impelled by a longing for a more ascetic life, and that after spending all their efforts to dissuade and prevent you, seeing that you paid no heed to them, your spiritual mother or your sisters, determined at length to seek my advice on the matter, so that whatever course …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux
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