St Matthew Chapter XXV : Verses 31-46
Contents
- Matt. xxv. 31-46. Douay-Rheims text & Latin text (Vulgate).
- Notes on the text.
Matt. xxv. 31-46
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| From The Last Judgment. Fra Angelico,1447-48. Gardner Museum. |
Cum autem venerit Filius hominis in majestate sua, et omnes angeli cum eo, tunc sedebit super sedem majestatis suæ :
32 And all nations shall be gathered together before him, and he shall separate them one from another, as the shepherd separateth the sheep from the goats:
et congregabuntur ante eum omnes gentes, et separabit eos ab invicem, sicut pastor segregat oves ab hædis :
33 And he shall set the sheep on his right hand, but the goats on his left.
et statuet oves quidem a dextris suis, haedos autem a sinistris.
34 Then shall the king say to them that shall be on his right hand: Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world.
Tunc dicet rex his qui a dextris ejus erunt : Venite benedicti Patris mei, possidete paratum vobis regnum a constitutione mundi :
35 For I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink; I was a stranger, and you took me in:
esurivi enim, et dedistis mihi manducare : sitivi, et dedistis mihi bibere : hospes eram, et collegistis me :
36 Naked, and you covered me: sick, and you visited me: I was in prison, and you came to me.
nudus, et cooperuistis me : infirmus, et visitastis me : in carcere eram, et venistis ad me.
37 Then shall the just answer him, saying: Lord, when did we see thee hungry, and fed thee; thirsty, and gave thee drink?
Tunc respondebunt ei justi, dicentes : Domine, quando te vidimus esurientem, et pavimus te : sitientem, et dedimus tibi potum?
38 And when did we see thee a stranger, and took thee in? or naked, and covered thee?
quando autem te vidimus hospitem, et collegimus te : aut nudum, et cooperuimus te?
39 Or when did we see thee sick or in prison, and came to thee?
aut quando te vidimus infirmum, aut in carcere, et venimus ad te?
40 And the king answering, shall say to them: Amen I say to you, as long as you did it to one of these my least brethren, you did it to me.
Et respondens rex, dicet illis : Amen dico vobis, quamdiu fecistis uni ex his fratribus meis minimis, mihi fecistis.
41 Then he shall say to them also that shall be on his left hand: Depart from me, you cursed, into everlasting fire which was prepared for the devil and his angels.
Tunc dicet et his qui a sinistris erunt : Discedite a me maledicti in ignem æternum, qui paratus est diabolo, et angelis ejus :
42 For I was hungry, and you gave me not to eat: I was thirsty, and you gave me not to drink.
esurivi enim, et non dedistis mihi manducare : sitivi, et non desistis mihi potum :
43 I was a stranger, and you took me not in: naked, and you covered me not: sick and in prison, and you did not visit me.
hospes eram, et non collegistis me : nudus, et non cooperuistis me : infirmus, et in carcere, et non visitastis me.
44 Then they also shall answer him, saying: Lord, when did we see thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister to thee?
Tunc respondebunt ei et ipsi, dicentes : Domine, quando te vidimus esurientem, aut sitientem, aut hospitem, aut nudum, aut infirmum, aut in carcere, et non ministravimus tibi?
45 Then he shall answer them, saying: Amen I say to you, as long as you did it not to one of these least, neither did you do it to me.
Tunc respondebit illis, dicens : Amen dico vobis : Quamdiu non fecistis uni de minoribus his, nec mihi fecistis.
46 And these shall go into everlasting punishment: but the just, into life everlasting.
Et ibunt hi in supplicium æternum : justi autem in vitam æternam.
Notes
Note. — Some commentators speak of this passage (verses 31-46) as “ the parable of the Sheep and the Goats,” but this title is inaccurate, for we find here a clear description of realities, rather than veiled allusions to them. Hence we must include verses 32, 33 among the parabolic similes, rather than among the parables. Christ employs the same imagery as that found in Daniel, where the prophet relates the vision in which he saw the Messias coming in glory, sharing the throne of Jehovah and enveloped in the Shechinah. I beheld therefore in the vision of the night, and lo, one like the Son of man came with the clouds of heaven, and he came even to the Ancient of days, and they presented him before him. And he gave him power, and glory, and a kingdom, and all peoples, tribes and tongues shall serve him ; his power is an everlasting power that shall not be taken away, and his kingdom, that shall not be destroyed (vii. 13-14). This section is contained in germ in xxiv. 30, 31.
31. And when. This connects what follows with the two parables which precede. Our Lord goes on to develop the same subject, and to shew that He will come to judge, not only His disciples and servants, but the whole world.
the son of man shall come, etc. “ For now is He come in dishonour, now in affronts and reproaches, but then shall He sit upon the throne of His glory ” (St Jn. Chrys.). The epistles are full of references to Christ’s second coming : cf. The Lord Jesus shall he revealed from heaven with the angels of his power (2 Thes. i. 7).
all the angels with him. The angels will come —
(1) To serve Christ in glory, as they served Him in His humiliation.
(2) To witness the rewards and punishments meted out to men, as they were witnesses of their good and bad deeds.
The imagery is taken from the court of an Eastern monarch, where it was customary for the king to come in state, accompanied by all his court, to administer justice, or to promulgate some new law.
shall he sit. The attitude of a king and a judge. Christ will appear in glory to exercise His judicial office. Cf. Thou hast sat on the throne, who judgest justice (Ps. ix. 5). The verb to sit (sedere) is often employed in the classics in the sense of judging. When the Roman emperors went into the provinces either on peaceful or hostile expeditions, the “ curule chair,” i.e. the seat of judgment, always formed part of the impedimenta.
of his majesty. Better, “ of His glory,” (δόξῃ αὐτοῦ).
32. all nations. This includes all human beings who have ever lived in all the ages of the world. (Omnes angeli, omnes nationes. Quanta celebritas ! — Bengel.)
All “ nations ” is more expressive than all “ men,” for it points to the vast numbers of different peoples, with their national peculiarities and glory. Such an assembly presupposes a general resurrection, and this the Scriptures clearly teach. (See St John v. 39, 40 ; Dan. xii. 2.)
shall he gathered together before him. Some hold that the judgment will be held in the Valley of Josaphat, between the Mount of Olives and Jerusalem, the spot which witnessed the deepest humiliation of Christ in Gethsemani and His glorious triumph on Ascension-day, but this view has no real Scriptural authority. It is based on a literal interpretation of a passage in Joel : I will gather together all nations, and will bring them down into the valley of Josaphat (iii. 2), and also on the etymology of the word, for “ Josaphat ” signifies “ whom Jehovah judges.” According to Origen, Christ will appear in judgment by a kind of ubiquitous presence.
he shall separate them. The figure changes from an Oriental court to a shepherd in the midst of his flock. The separation will be effected by the angels : The son of man shall send his Angels, and they shall gather out of his kingdom all scandals^ and them that work iniquity (supra, xiii. 41). In the East, the sheep and the goats pastured together during the day, but at night they were separated before being enclosed in the fold.
the sheep from the goats. Nations will have disappeared, and mankind will now be divided into two great classes, the “ blessed ” and the “ cursed,” The good are compared to sheep, which are docile, innocent, and patient, whereas the goats, which represent the wicked, are noted for the opposite qualities. The goat is a type of lasciviousness, as the lamb is of purity.
33. right hand .... left. The right hand is the place of favour, the left of disgrace and misfortune, and this distinction is found frequently in the classics. Thus Virgil speaks of Elysium being on the right of the palace of Dis, and of Tartarus, the place of torment, on the left (Virgil, Æn., vi. 540). In the Greek the diminutive of goat is used here, i.e, “kidlings” (ἐρίφια), perhaps to express their worthlessness.
34. Then, — i.e. after the separation.
the king. This is the first time our Lord calls Himself a King (except in the parables), (cf. infra, xxvii. 11). Note the contrast — the son of man .... the king.
shall he on his right hand. He begins with the elect, for He is more desirous to shew mercy than to condemn.
Come. This is the final invitation, the reward obtained by those who have obeyed the previous invitations of Christ. How often this word “ Come ” fell from His sacred lips. Come unto me. Come and see. If any man thirst, let him come to me, and drink (St John vii. 37).
ye blessed of my Father. The blessings accorded in time will be crowned by the gift of eternal life. Cf. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with spiritual blessings in heavenly places, in Christ (Eph. i. 3).
“This blessedness includes their predestination in the first place; and next, the spiritual blessings of justification actually conferred on them, together with the future blessings of glorification and happiness, now about to be conferred on them, whom God loved and predestined before the world ; called from the world, cleansed and sanctified in the world: and now shall exalt and magnify after the world” (St Augustine, Soliloquies).
possess you, — i.e. receive as an inheritance (κληρονομήσατε) as the sons of God. Cf. And if sons, heirs also : heirs indeed of God, and joint heirs with Christ (Rom. viii. 17).
the kingdom. The full enjoyment of the Messianic kingdom in its glorious consummation, when all imperfect elements shall have been removed.
from the foundation of the world. The Greek idiom () may mean from “the origin of creation ” or “from eternity. ” From all eternity God had destined these blessed to share His kingdom, but the place was only prepared when God created all things.
35. For I was hungry, etc. The six words of mercy which our Lord enumerates here are known as “corporal works of mercy,” and the Church adds a seventh, viz. “to bury the dead.” These are often expressed by the seven words — visito, poto, cibo, redimo, tego, colligo, condo.
This passage proves clearly that a dead faith does not suffice for salvation, but that a living faith, fruitful in good works, is required. Jesus does not give the complete catalogue of good works, since there are others, notably the seven spiritual works of mercy (see Catechism of Christian Doctrine).
you took me in, — i.e. you gave me hospitality, not merely shelter (συνηγάγετέ με) ; literally, “ you looked after or cared for me.”
36. in prison and you came to me. In the time of our Lord there was a less rigorous kind of imprisonment, so that it was easier to visit prisoners than in our days. Thus, when St Paul was a prisoner in Rome, the disciples visited him, and he was even allowed to exercise his ministry. Cf. And he remained two whole years in his own hired lodging ; and he received all that came in to him. Preaching the kingdom of God, and teaching the things which concern the Lord Jesus Christ with all confidence, without prohibition (Acts xxviii. 30, 31),
37. Then shall the just answer, etc. With regard to the reply of the just, the Fathers are generally agreed that we must not press this detail of the great judgment scene, and that their words express rather an interior sentiment of astonishment and humility, than a formal question calling for reply. Euthymius thinks that our Lord introduces this reply in order to furnish Him with the occasion of praising such works of charity. The just certainly knew that acts of mercy, when performed for a disciple, were done unto the Lord, and were thus worthy of a reward.
40. as long as. Better, “inasmuch as” (ἐφ’ ὅσον).
these my least brethren. More literally “ the lesser,” but the comparative has here the force of the superlative.
you did it to me. The Old Testament teaches this truth also : cf. He that hath mercy on the poor, lendeth to the Lord : and he will repay him (Prov. xix. 17).
The rabbinical writings abound in precepts as regards mercy to the poor. Cf. Said Rabbi Afin, “ Whenever the poor man stands at thy door, God, blessed be He, stands at his right hand. If thou givest alms to the man, know that thou shalt receive a reward from Him who stands at his right hand, but if thou givest nothing, know that He on the right hand will punish thee ” (Schoettgen, Horæ Talm.). Hence our Lord confirms the truths taught to the Jews, when He identifies Himself with those who suffer, and takes their tribulations on Himself.
41. Depart from me. This is the punishment of their refusal to listen to our Lord’s invitation during their lifetime. What awful misery does that one word “depart” express, — the pain of loss, i.e. the eternal deprivation of the Beatific Vision.
you cursed. Jesus does not add, as before, of my Father, for all blessings come from God, whereas the curse is due to the sinner’s malice. “Not God but their own works brought this curse upon them” (St Jn. Chrys.). Cf. For God made not death, neither hath he pleasure in the destruction of the living .... But the wicked with works and words have called it to them (Wisd. i. 13-16).
into everlasting fire. In the Greek the same word (τὸ αἰώνιον) is used twice where we render “ eternal ” and “ everlasting.” These words prove the eternity of the pain of sense, since the lost are to be tortured eternally with the fallen angels. To those who carp at the doctrine of eternal punishment, the Church replies that it is a mystery clearly revealed by God. Moreover, if the punishment of the wicked be not eternal, neither will the reward of the just be everlasting.
prepared for the devil and his angels. Hell was created before man existed, since the fall of the angels preceded the creation.
42. For I was hungry. The accusation of the wicked runs parallel with the praise meted out to the just. The former had neglected to perform good works, hence they are condemned for sins of omission. If, therefore, men are condemned for these sins, how much more do wilful sins of commission and flagrant injustice offend God !
44. Then they also shall answer him. We must not conclude that the Judge will reason with the condemned, nor that their excuses will lead Him to revoke the sentence. These words simply shew on what principle the judgment will be concluded. The answer, as in the case of the good, must be taken to represent the inner voice of conscience speaking. Here, in addition, the awful truth now faces them, namely, that they have neglected all the opportunities of ensuring their salvation.
46. these shall go into, etc. “Thus shall have ended the terrible ‘ day of the Lord,’ this last of days, after which there shall be no longer days, nor years, nor times, nor seasons, nor ages. Time is now closed for ever. An awful eternal silence shall reign over what was once the face of Nature. All that shall remain of this immense creation shall be a boundless chaos. Man shall have entered the house of his eternity.”
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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