Matthew 25:40

25:40 my brothers and sisters: This expresses either Jesus’ solidarity with his disciples (see 10:42; 18:1-14; Gal 6:10) or Jesus’ solidarity with humanity in general, irrespective of the faith of the one being helped (see Matt 6:1-4; 25:43; Prov 19:17). The use of brothers and sisters points to the first interpretation (Matt 12:46-50; 18:15-35; 23:8; 28:10) but does not invalidate social responsibility for other people in general (see Luke 10:30-37).

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

Mat 25:40. Ἐφʼ ὅσον, inasmuch as, in as far as) An intensifying particle. Without doubt, even individual acts will be brought forward.—ἑνὶ, unto one) All things are accurately reckoned up; nothing is omitted. Even a solitary occasion is frequently of great importance in either direction; see Mat 25:45.—τούτων, of these) used demonstratively.—τῶν ἀδελφῶν Μου, My brethren) It is better to do good to the good than to the wicked; yet these are not excluded from the operation of Christian love (see Mat 5:44), provided that a due precedence be preserved in the character of the men and works. Men, the more that they are honoured, treat so much the more proudly those with whom they are connected (suos): not so Jesus: at the commencement of His ministry He frequently called His followers disciples; then, when speaking of His cross (Joh 13:33), He once called them little sons,[1103] and (Joh 15:15) friends; after His resurrection (Joh 21:5), παιδία, children,[1104] and brethren (cf. ch. Mat 28:10; Joh 20:17; and cf. therewith Ib. Mat 13:1); and this appellation He will repeat at the judgment-day. How great is the glory of the faithful! see Heb 2:10-12, etc. During the time of His humiliation (exinanitionis) the honour of Jesus was guarded, lest from such an appellation He might appear to be of merely common rank; but in His state of exaltation no such danger exists. Observe, however—(1) that Christ addresses no one as brother in the vocative; the case is different in ch. Mat 12:48-49, and Heb 2:11-12; (2) that Scripture does not call Christ our brother; and (3) that it would not have been suitable in Peter, for example, to have said, Brother, instead of Lord, in Joh 21:15; Joh 21:20; Joh 21:7 (see Ibid. Mat 13:13). Even James, called by others the Lord’s brother, calls himself the servant of God and of the Lord Jesus Christ, Jas 1:1. Jude also, in the first verse of his epistle, calls himself the servant of Jesus Christ and brother of James; see also Mat 23:8; Luk 22:32. Amongst mortals, unequal fraternity is so maintained, that the superior friend honours the inferior by the title of brother; whilst the inferior addresses the superior by his title of honour. Thus also the heavenly court has its own etiquette, without any conflict between humility and confidence. Thus, also, the appellation of friend appears one-sided, so that the Lord calls His own, “friends,” but is not so called by them: see Joh 15:15. We must except the faith whose freedom of speech attains to that of the Canticles.—τῶν ἐλαχίστων, of the least) sc. outwardly, or even inwardly. A certain species is pointed out in the whole genus of saints: there are some who have received, others who have conferred favours.—Ἐμοὶ ἐποιήσατε, ye have done it unto Me) not merely to Me also, but TO ME absolutely; cf. οὐδὲ Ἐμοὶ ἐποιήσατε, neither have ye done it unto Me, Mat 25:45.

[1103] Filiolos. The word in the original is τέκνια, plural of τέκνιον, which is the diminutive of τέκνον—child or offspring—derived from τίκτω, to bring forth.—(I. B.)

[1104] Puerulos—παιδία being the plural of παιδίον, which is the diminutive of παῖς.—(I. B.)

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

Mat 25:40 ἐφʼ ὅσον , n so far as = καθʼ ὅσον (Heb 7:20 ), used of time in Mat 9:15 . ἑνὶ … ἐλαχίστων , the Judge’s brethren spoken of as a body apart, not subjects , but rather instruments , of judgment. This makes for the non-Christian position of the judged. The brethren are the Christian poor and needy and suffering, in the first place, but ultimately and inferentially any suffering people anywhere. Christian sufferers represent Christ, and human sufferers represent Christians. τῶν ἐλαχίστων seems to be in apposition with ἀδελφῶν , suggesting the idea that the brethren of the Son of Man are the insignificant of mankind, those likely to be overlooked, despised, neglected ( cf. Mat 10:42 , Mat 18:5 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 40. Inasmuch as ye have done it unto one of the least of these my brethren] The meanest follower of Christ is acknowledged by him as his brother! What infinite condescension! Those, whom many would scorn to set with the dogs of their flock, are brothers and sisters of the blessed Jesus, and shall soon be set among the princes of his people.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(40) Inasmuch as ye have done it unto one of the least of these my brethren.—The words are true, in different degrees of intensity, in proportion as the relationship is consciously recognised, of every member of the family of man. Of all it is true that He, the Lord, who took their flesh and blood, “is not ashamed to call them brethren” (Heb_2:11). We have here, in its highest and divinest form, that utterance of sympathy which we admire even in one of like passions with ourselves. We find that He too “counts nothing human alien from Himself.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

40. ye have done it unto me] This unconscious personal service of Christ may be contrasted with the conscious but unreal knowledge of Christ assumed by false prophets; see Luk_13:26.

Christ identifies Himself with His Church, as in His words to Saul, “Why persecutest thou me?” (Act_9:4).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then shall he also say unto them on his left hand,.... The goats, the foolish virgins, and slothful and wicked servants,

depart from me: a like expression is used by him to preachers of the word, and professors of religion, that are mere nominal ones. Mat 7:23 and such are intended here, who professed to be on Christ's side, had been in his visible church, and hoped to have been with him for ever; but having nothing but the lamp of a profession, and some external works to trust to, they are bid to be gone from him; they are banished his presence, which is what is commonly called the punishment of loss; the loss of the presence of God, Father, Son, and Spirit, angels, and saints; and is thought to be greater than the punishment of sense, hereafter expressed. The character given of them, which is the reverse of the former, is,

ye cursed; for having sinned against God, and his righteous law, they are cursed by it, which curses everyone that is under its works, as these were, and do not perfectly fulfil whatsoever it requires; and so were justly rejected of God, and hated by him: and therefore are condemned and sent,

into everlasting fire: by which is meant, the wrath of God; and the phrase expresses the intolerable fierceness of it, and its perpetual continuance; the sense of which, without intermission, will ever be felt in the conscience; and is the punishment of sense, the wicked will for ever endure: it may also intend the pit and prison of hell, where these torments will be for ever inflicted; and so hell is called by the Jews (k), the hell , "eternal fire", or "everlasting burning": and is here said to be

prepared for the devil and his angels; for Satan, or Beelzebub, the prince of devils, and all his principalities and powers under him: it is not said to be prepared for these persons, though it was, and who were foreordained to this condemnation, but for the devil and his angels; showing, that the same punishment will be inflicted on hypocrites and carnal professors, as on the devils themselves; and it is indeed of such, that the devouring fire, and everlasting burnings are spoken, in Isa 33:14, to which this passage seems to have some respect; for no where else is mention made of this everlasting fire: it is not said neither when it was prepared. It is a notion of the Jews (l), that the angels were created on the second day; and it should seem by them, that they fell the same day; hence it is a prevailing opinion among them (m), that hell was made on the second day of the creation; though at, other times, they reckon hell among the seven things which were created before the world was (n), and which may be reconciled together: for as heaven, the place of the saints' happiness, was prepared from the foundation of the world, or on the first day of its creation, though the happiness itself was provided long before; so hell, the place of the torments of the devils and wicked, though it was not made or prepared until the second day of the creation, when, according to this opinion, the angels were made and fell; yet the punishment they were to endure there, was appointed before the world was; and so hell is said to.

, "be ordained from eternity", because of their sins (o),

(k) Targum in Isa. xxxiii. 14. (l) Targum Jon. in Gen. i. 26. Pirke Eliezer, c. 4. (m) Targum in Cant. viii. 6. T. Bab. Pesach. fol. 54. 1. Zohar in Gen. fol. 13. 3. & 30. 2. & in Exod. fol. 61. 4. & in Deut. fol. 120. 1. Bereshit Rabba, sect. 4. fol. 4. 1. & sect. 21. fol. 19. 1. Shemot Rabba, sect. 15. fol. 101. 4. Tzeror Hammor, fol. 1. 2. & 121. & 1. 2. & 130. 3. (n) T. Bab. Pesach. fol. 54. 1. & Nedar. fol. 39. 2. Zokar in Lev. fol. 14. 4. Targum Jon. in Gen iii. 24. (o) Targum in Isa. xxx. 33.

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

40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.

Ver. 40. One of the least of these my brethren] What a comfort is this, that our own Brother shall judge us, who is much more compassionate than any Joseph. What an honour, that Christ calls us his brethren. What an obligation is such a dignity to all possible duty, that we stain not our kindred. Antigonus being invited to a place where a notable harlot was to be present, asked counsel of Menedemus what he should do. He bade him only remember that he was a king’s son. Remember we that we are Christ the King’s brethren, and it may prove a singular preservative. Vellem si non essem Imperator, said Scipio, when a harlot was offered unto him, I would, if I were not general. Take thou the pillage of the field, said Themistocles to his friend: Ανελου σεαυτω, συ γαρ ουκ ει θημιστοκλης, for thou art not Themistocles.

Ye have done it unto me] Christ, saith Salvian, is, Mendicorum maximus, the greatest beggar, as one that shareth in all the saints’ necessities; and who would but relieve necessitous Christ? Find some Mephibosheth, in whom we may seal up love to deceased Jonathan. My goodness extendeth not to thee, saith David, but to the saints, Christ’s receivers, Psa 16:2-3. Mr Fox never denied beggar that asked in Jesus’ name. And being once asked whether he knew a certain poor man who had received succour from him in time of trouble, he answered, I remember him well: I tell you, I forget lords and ladies to remember such.

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.

One of the least of these - One of the obscurest, the least known, the poorest, the most despised and afflicted.

My brethren - Either those who are Christians, whom he condescends to call brethren, or those who are afflicted, poor, and persecuted, who are his brethren and companions in suffering, and who suffer as he did on earth. See Heb 2:11; Mat 12:50. How great is the condescension and kindness of the Judge of the world, thus to reward our actions, and to consider what we have done to the poor as done to him!

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

As long as you did it to one of these, my least brethren. Can there be a more forcible motive to charity, than the assurance of revelation that the Son of God will accept all good of offices done to the afflicted, as done to himself. This condescension of the part of Jesus Christ, will fill the elect with sentiments of profound admiration and astonishment. --- Then with fire in his eyes, and terror in his countenance, he shall say to the wicked: Depart from me, ye cursed, into everlasting fire, which was prepared for the devil and his angels. It was not originally created for rebellious man; for man was created subsequently to the fall and damnation of the rebel angels: and though he imitated their transgression, the sentence of everlasting burning was reversed by Jesus Christ ... By his blood man has been redeemed from eternal punishment. If many, notwithstanding, are yet condemned to never-ending flames, they are punished under the quality of the slaves of the devil: for as they have wilfully followed his rebellious example, they must expect with him to participate in his torments. (Consult. i. John iii. 8.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

40. Ye have done it unto me — By a turn of surpassing beauty the Lord confers an infinite value upon the least of their good or approvable acts. It was done to him. Eternal glory is the thanks he returns for personal favours. He identifies himself with the humblest object of charity, and assumes that all mercy done is done to him. He holds himself remunerator for all the good done.

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

The King shall answer. The royal Judge condescends to explain the meaning of the seeming paradox. Inasmuch as; ef oson , rendered in the Vulgate quamdiu, rather, quatenus, in which sense the phrase is found also in Rom_11:13. Unto one of the least of these my brethren. That is, not the apostles, nor specially but all the afflicted who have fellowship with Christ in his sufferings and Any such he is not ashamed to call his brethren. Ye have done (ye did) it unto me. The Lord so perfectly identifies himself with the human family, whose nature he assumed, that he made their sorrows sufferings his own, (Isa_53:4 Isa_63:9 Mat_8:17) he suffered with the sufferers; his perfect sympathy placed him in their position; in all their affliction he was afflicted From this identification it follows that he regards that which is done to others as done to himself. Thus he could expostulate the persecutor, "Saul, Saul, why persecutest thou me?" And we have the amazing revelation that he receives with the same graciousness the pious workings of natural religion in the case of those who know no better.

Christ"s acceptance of vicarious service.

What is striking and suggestive is, that our Lord should make no reference to the cultured and. sanctified personal life of his disciples, but fix attention on their service to others, their sympathies, generosities, and charities. At first it may seem as if his praise rested on their good works; but soon we come to see that what our Lord accepts is the best indication of character, and precisely of Christly character. There is a sort of goodness which is only sentimental. Thai goodness is always self-centred and self-sphered. That goodness Christ neither approves nor accepts. That goodness is essentially un-Christly. There is a goodness which finds expression in serving others for Christ"s sake; serving others because we have not Christ to serve. That goodness is principle. That goodness is Christ-likeness. "Even Christ pleased not himself;" "I am among you as he that serveth.

I VICARIOUS SERVICE IS SERVING OTHERS. To mutual service humanity is called. To the special service of all distressed; disabled, and suffering ones, the Christian humanity is called. This "serving others" becomes an absolutely efficient and sufficient test of the Christ-spirit in us. Christ was good; but we know it because he "went about doing good." Over his whole life shines the glory of something done to relieve, and comfort, and raise, and save his fellow men.

II VICARIOUS SERVICE IS SERVING CHRIST THROUGH SERVING OTHERS. It is not mere neighbourliness, sympathy, or charity, that is here commended. These, standing alone, are not the conditions of acceptance with Christ. He was speaking to his own disciples. The basis of acceptance for them was their love to him and trust in him. But they could not show such love directly to Jesus. Perhaps it would have been easier for them if they could. We are all put under this strain. We cannot minister to Jesus himself; will we minister to him vicariously, through his suffering brethren? When he comes for his reckoning, it is of this our Lord will take account; and if he finds we have been, consciously, vicarious ministrants, he will say, "Inasmuch as ye did it unto one of the least of these my brethren, ye did it unto me." Charity, for Christ"s sake, is acceptable.

III VICARIOUS SERVICE OF CHRIST, THROUGH THE SERVICE OF OTHERS, PROVES IN THE END TO BE THE BEST SERVICE OF OURSELVES. For we "enter the joy of our Lord." But this point needs to be presented with great care, lest self-seeking considerations, entering in, should spoil the Christly service. R.T.

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

Inasmuch as ye did it to one of the least of these my brethren, ye did it to me - What encouragement is here to assist the household of faith? But let us likewise remember to do good to all men.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

40. Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. The righteous understood well that they had often, in the name and from the love of Christ, ministered to his brethren, the poor and suffering saints, but they had never understood that their Lord accepted this as a personal service to himself. It should be distinctly noted, (1) that the saved are the righteous, or those whose sins have been washed away by Christ; (2) they are those who have lived and acted in the name of Christ, or have been obedient to his will; (3) they have been full of the love of Christ and have faithfully ministered to the distressed, especially to those of the household of faith. The love of Christ implies love of the brethren, and of all mankind.

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.

40. ἐφʼ ὅσον. ‘So far as,’ ἐπὶ denotes the point to which the action extends.

ἐμοὶ ἐποιήσατε. This unconscious personal service of Christ may be contrasted with the conscious but unreal knowledge of Christ assumed by false prophets; see Luk 13:26.

Christ identifies Himself with his Church, as in his words to Saul, τί με διώκεις; (Act 9:4).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

40. And the King shall answer and say to them, Verily I say to you, Inasmuch as ye did it to one of the least of these My brethren, ye did it to Me.] Cf. 10:42.

(L)

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

The least. The word in the Greek order is emphatic : One of these my brethren, the least. So Rev., even these least.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.