And these shall go away into everlasting punishment: but the righteous into life eternal.
And these shall go away - these "cursed" ones. Sentence, it should seem, was first pronounced-in the hearing of the wicked-upon the righteous, who thereupon sit as assessors in the judgment upon the wicked (1 Corinthians 6:2); but sentence is first executed, it should seem, upon the wicked, in the sight of the righteous-whose glory will thus not be beheld by the wicked, while their descent into "their own place" will be witnessed by the righteous, as Bengel notes.
Into everlasting punishment, х kolasin (G2851) aioonion (G166)] - or, as in Matthew 25:41, "everlasting fire, prepared for the devil and his angels." Compare Matthew 13:42; 2 Thessalonians 1:9, etc. This is said to be "prepared for the devil and his angels," because they were "first in transgression." But both have one doom, because one unholy character. See the notes at Mark 1:21-39, Remark 1.
But the righteous into life eternal, х zooeen (G2222) aioonion (G166)] - 'life everlasting.' The word in both clauses, being in the original the same, should have been the same in the translation also. Thus the decisions of this awful day will be final, irreversible, unending. "The Lord grant," to both the writer and his readers, "that they may find mercy of the Lord in THAT DAY!" (2 Timothy 1:18).
Remarks:
(1) What claims does "the Son of Man" here put forward for Himself! He is to come in His own glory; all the holy angels are to come with Him; He is to take his seat on the Throne, and that the Throne of His own glory; all nations are to be gathered before Him; the awful separation of the two great classes is to be His doing; the word of decision on both - "Ye blessed!" "Ye cursed!" and the word of command to the one, "Come!" to the other, "Depart!" - `To the Kingdom!' 'To the flames!'-all this is to be His doing. But most astonishing of all, The blissful or blighted eternity of each one of both classes is suspended upon his treatment of Him-is made to turn upon those mysterious ministrations from age to age to the Lord of glory, disguised in the persons of those who love His Name: 'Ye did thus and thus unto Me-Come, ye blessed! Ye did, it not to Me-Depart, ye cursed!' In that "ME" lies an emphasis, the strength of which only the scene itself and its everlasting issues will disclose. Verily, "GOD IS JUDGE HIMSELF" (Psalms 50:6); but it is God in flesh, God in One who is "not ashamed to call us BRETHREN."
(2) What a practical character is here stamped upon Christ's service! It is not, 'Ye had it, in your hearts,' but 'Ye DID it with your hands.' It is the love of Christ in the heart rushing to the eyes, ears, hands, feet-going in search of Him, hastening to embrace and to cherish Him, as He wanders through this bleak and cheerless world in His persecuted cause and needy people. O what has this done, and what will it yet do, to bless and to beautify this fallen world! Lo! He casts His entire cause in the earth upon the love of His people. His own poverty was to have an end, but His Church in its poverty was to take His place. His personal conflict "finished," that of His cause was then only to begin. The whole story of His necessities and endurances from the world was to be repeated in the Church, which was to "fill up that which was behind of the afflictions of Christ" (Colossians 1:24). And what condescension is there in identifying Himself with "THE LEAST of His brethren," holding Himself to be the Person to whom anything whatever is done that is done to the humblest and the meanest of them. Nor let it be overlooked, as Webster and Wilkinson beautifully remark, that the assistance to the sick and imprisoned here is not healing and release, which only few could render, but just that which all could bestow-visitation, sympathy, attention. (See Exodus 2:11; 1 Kings 17:10-15; Jeremiah 30:7-13; Acts 16:15; 2 Timothy 1:16-18; 3 John 1:5-8.)
(3) Here also, as in the former parable, we are taught that a life of positive wickedness is not necessary to rejection at the great day. It is enough that, according to the former parable, we do nothing for Christ; and according to the present one, that we recognize Him not in His cause and people, and do not to them as would be due to Himself, if Personally present, suffering and dependent. And will not this set the eyes and ears of those who love Him astir to seek Him out, and catch His tones-in the thin disguises in which He still deigns to walk among us-and make us tremble at the thought of turning Him away from our door, or passing Him by on the other side? Perhaps JAMES MONTGOMERY'S charming comment on this scene may help us here:
A poor wayfaring man of grief Hath often crossed me in my way, Who asked so humbly for relief That I could never answer, "Nay:"
I had not power to ask his name, Whither he went or whence he came, Yet was there something in his eye That won my love, I knew not why.
"HUNGRY AND YE FED ME." Once, when my scanty meal was spread,
He entered;-not a word he spake; --
Just perishing for want of bread; I gave him all; he blest it, brake, And ate-but gave me part again Mine was an angel's portion then, For while I fed with eager haste That crust was manna to my taste.
"THIRSTY, AND YE GAVE ME DRINK." I spied him where a fountain burst Clear from the rock; his strength was gone; The heedless water mocked his thirst,
He heard it, saw it hurrying on: I ran to raise the sufferer up; Thrice from the stream he drained my cup
Dipped, and returned it running o'er: I drank, and never thirsted more.
"A STRANGER, AND YE TOOK ME IN. NAKED, AND YE CLOTHED ME." 'Twas night; the floods were out; it blew
A winter hurricane aloof; I heard his voice abroad, and flew To bid him welcome to my roof. I warm'd, I cloth'd, I cheer'd my guest;
Laid him on my own couch to rest; Then made the hearth my bed, and seem'd In Eden's garden while I dream'd.
"SICK, AND YE VISITED ME." Stripped, wounded, beaten, nigh to death, I found him by the highway-side;
Revived his spirit, and supplied Wine, oil, refreshment: be was heal'd. I had myself a wound conceal'd. But from that hour forgot the smart, And peace bound up my broken heart.
"IN PRISON YE CAME UNTO ME." In prison I saw him next, condemn'd
To meet a traitor's doom at morn; The tide of lying tongues I stemm'd, And honour'd him 'midst shame and scorn: My friendship's utmost zeal to try,
He ask'd if I for Him would die: The flesh was weak, my blood ran chill, But the free spirit cried, "I will."
Then in a moment to my view The stranger darted from disguise The tokens in his hands I knew, My Saviour stood before mine eyes: He spake, and my poor name He nam'd;
"Of Me thou hast not been asham'd These deeds shall thy memorial be; Fear not, thou didst them unto Me."
(4) If the concluding words of this chapter expressly intended to teach the duration of future bliss and future (4) If the concluding words of this chapter, expressly intended to teach the duration of future bliss and future woe-personal and conscious-do not proclaim them to be both alike unending, what words, supposing our Lord meant to teach this, could possibly do it? And shall we venture-on the strength of our own notions of what is just or worthy of God-to tamper with His teaching of Whom the Father hath said, "This in My Beloved Son, in Whom I am well pleased: HEAR HIM"?