Matthew 13:49

13:49 The wicked are those who do not do the will of God as revealed in Jesus, and the righteous are those who do (see 5:21-48; 6:1, 33; 7:13-27; 12:33-37; 16:27).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 13:49. Πονηροὺς, the wicked) and unrighteous.—ἐκ μέδου, from the midst) The wicked, although they are more in number, are not accounted of any value;[643] cf. Mat 13:30.—ΤῶΝ ΔΙΚΑΊΩΝ, of the righteous) and good.[644]

[643] Cf. Gnomon on ch. Mat 3:12. in voc. ἄχυρον.—(I. B.)

[644] Mat 13:50. Εἰς τὴν κάμινον τοῦ πυρὸς, into the furnace of fire) O what wretched beings are they who are tormented in that fire!—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

So shall it be at the end of the world, &c.--(See on Mat 13:42). We have said that each of these two parables holds forth the same truth under a slight diversity of aspect. What is that diversity? First, the bad, in the former parable, are represented as vile seed sown among the wheat by the enemy of souls; in the latter, as foul fish drawn forth out of the great sea of human beings by the Gospel net itself. Both are important truths--that the Gospel draws within its pale, and into the communion of the visible Church, multitudes who are Christians only in name; and that the injury thus done to the Church on earth is to be traced to the wicked one. But further, while the former parable gives chief prominence to the present mixture of good and bad, in the latter, the prominence is given to the future separation of the two classes.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Then said he unto them,.... Since the disciples had such a clear understanding of the above parables, and were by them, and by other things, so well furnished to preach the mysteries of the kingdom of heaven to others, Christ stirs them up by the following parable, to a diligent exercise of their gifts, and to a large, free, and cheerful communication of their knowledge to others,

Therefore every Scribe; meaning not legal ones, Scribes in the law of Moses, a sort of letter men, often mentioned by the evangelists, and the same with the lawyers, who were conversant with the letter of the law, and only understood that; as for the kingdom of heaven, they were so far from being instructed unto it, that they shut it up, and would neither go in themselves, nor suffer others; but evangelical Scribes are here meant, see Mat 23:34 the preachers of the everlasting Gospel, now everyone of these,

which is instructed unto the kingdom of heaven, as each of them be more or less; that is, understands the nature of the Gospel church state, the discipline, laws, and rules of Christ's house, the doctrines of the Gospel, the way and things pertaining to the kingdom of heaven; as Christ and his righteousness, and the regenerating and sanctifying grace of the Spirit: such an one,

is like unto a man that is an householder; that has an household or family under his care, as the ministers of the Gospel have, and which is the church of God; called the household of God, the household of faith, a spiritual house, and a family; consisting of fathers, young men, and children; of which indeed Christ is properly the householder and master, but Gospel ministers are deputies and stewards under him, and under him preside over the household, and have the government of it, provide food for it, and protect and defend it; all which require large gifts and abilities, great love and affection, both to Christ and his people; much wisdom, prudence, and knowledge; and great faithfulness and integrity, courage and firmness of mind,

Which bringeth forth out of his treasure, things new and old: by "his treasure" is meant, either Christ, who is the great treasury and storehouse of grace and truth; from whence his ministers receive all their gifts, grace, light, and knowledge; or the word of God, the Scriptures of truth, by which the men of God are thoroughly furnished for every good work; or the treasure of the Gospel, which is put into their earthen vessels, into their own hearts, and that stock of Gospel knowledge and experience they are blessed with; a large competency of which is necessary to these householders since they are to give out, not niggardly, but largely, and plentifully, and in great variety. The Syriac version reads it, , "out of his treasures", and so may include them all. "Things new and old": not the new Gospel and the old law, for the law is not old, nor the Gospel new; the Gospel is much older than the law, being hid of God, and ordained before the world was, to our glory; and was even promulgated, long before the law was on Mount Sinai: nor things out of the Old and New Testament, for the New Testament was not yet in being; though it is right, and is the business of Gospel preachers, to bring forth such truths and doctrines, as are contained in both: rather truths that are old in themselves, but newly discovered to them, may be intended, and every new acquisition of knowledge and experience, added to the former stock and fund: the phrase seems to denote the plenty and variety of Gospel provisions, which the ministers of it are to bring forth, suited to the various cases of such who are under their care. The allusion is either to a good provider for his family, who lays up stores for them of all sorts, and upon proper occasions brings them forth for their relief; or to the people under the law, bringing their offerings out of the fruits, both of the old and new year; concerning which, take the following rule (m),

"All offerings, both of the congregation and of a private person, came from the land (of Israel), and without the land, , "from the new and from the old" (i.e. from the new and old stock, the increase of the new and old year), except the sheaf of the first fruits, and the two wave loaves; for they come only from the new, and from the land of Israel.

The place where fruits of any kind were laid up, was called a treasure; hence it is said (n), the palm tree has its fallen fruits, which they do not bring "into the treasure"; and it produces dates, which they put into the treasure: perhaps some reference is had to Sol 7:13 where mention is made of fruits new and old, and which the Jewish writers (o) interpret of the words of the Scribes, and of the words of the law; the fruits "new", are the words and sayings of the Scribes, their doctrines and decisions; and the "old", are the words of the law; and one that was well versed in both these; was with them a well instructed Scribe. Unless the allusion should rather be thought to be to old and new wine, see Luk 5:37, it being usual to call a wine cellar a "treasure" (p), in which all sorts of wine were kept; and a well instructed Scribe is full of matter, and, like Elihu, his belly is as wine that has no vent and is ready to burst like new bottles, Job 32:19 and, like Jeremy, he is weary of forbearing, and cannot stay, Jer 20:9 and, like David, his heart indites a good matter, and his tongue is as the pen of a ready writer, Psa 45:1.

(m) Misn. Parah, c. 2. sect. 1. (n) Bemidbar Rabba, sect. 3. fol. 180. 3. (o) Targum in Cant. vii. 13. T. Bab. Erubim, fol. 21. 2. & Gloss. in ib. (p) Bemidbar Rabba, sect. 2. fol. 178. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just,

Ver. 49. The angels shall come forth and sever] But how shall the angels know them asunder, may some say? By that signum salutare that God hath set upon them, that mark in their foreheads, Eze 9:4-7. Besides, by the lightsomeness of their looks shall the elect be known lifting up their heads, because their redemption then draweth nigh; when reprobates shall look ghastly and ugly, being almost "mad with the sight of their eyes that they shall see, and the fear of their hearts wherewith they shall fear, Deu 28:34; Deu 28:67.

From among the just] Amidst whom they might haply hope to hide themselves, laying hold upon the skirt of a Jew inwardly. But it will not be; for then, even their best friends will disavow them for ever. "Moses in whom ye trust shall judge you," Joh 5:45.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

49. End of the world The judgment is the end of the world. It is the close of the mixed condition of things where good men and bad exist together in a state of trial. Each class undergoes the divine scrutiny and goes to his own place.

Angels — The angels seem to be represented by the fisherman, who both casts the Gospel net and separates the fish when drawn ashore. The fishermen, therefore, represent the messengers of God, human or superhuman; that is, his ministers on earth, and his angels at judgment. These are indeed the angels of the Church below and the Church above.

Sever the wicked from among the just — Terrible and yet glorious day! The Church shall then become pure. The kingdom of heaven will then become heaven itself. The kingdom of grace shall have closed, and the kingdom of glory shall have begun, never to close.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

So shall it be at (in, Revised Version) the end of the world (cf. vers. 39, 40, notes): the angels shall come forth (ver. 41), and sever. Taking them completely away (aforiousin). The wicked (touv); Mat_7:18 and Mat_6:13, notes. As compared with saprov (ver. 48), it refers more directly to the moral character. Our Lord has here left the imagery of the parable. From among the just; the righteous (Revised Version); ver. 43, note.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

end of the consummation of the age. Mat 24:3.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

49. So shall it be at the end of the world. Then, not men, but the angels, under the direction of the Son of Man, shall sever the wicked from the just.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Jesus explains the parable about fishermen who use a large net to catch fish.

will come

"will come out" or "will go out" or "will come from heaven"

the wicked from among the righteous

These nominal adjectives can be stated as adjectives. AT: "the wicked people from the righteous people" (See: Nominal Adjectives)

They will throw them

"The angels will throw the wicked people"

furnace of fire

This is a metaphor for the fires of hell. If the term "furnace" is not known, "oven" can be used. See how you translated this in Matthew 13:42. AT: "fiery furnace" (See: Metaphor)

weeping and grinding of teeth

"Grinding of teeth" here is a symbolic act, representing extreme sadness and suffering. See how you translated this in Matthew 8:12. AT: weeping and expressing their extreme suffering." (See: Symbolic Action)

translationWords

world

angel

evil

righteous

fire

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

(L) 49, 50. So shall it be at the consummation of the age: the angels shall go forth, and shall separate the evil from the midst of the righteous, and shall cast them into the furnace of fire: there shall be the wailing and the gnashing of teeth.]

συντελείᾳ] see on v. 39.—κάμινον] see on v. 42.—ἐκεῖ ἔσται, κ.τ.λ.] see on 8:12.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.