‏ Matthew 23

Summary for Matt 23:1: 23:1–25:46  ^a This final extended discourse (see study note on Matt 5:1–7:29) centers on judgment for rejecting the Messiah. 23:1  ^b The religious leaders had sought a reason to accuse Jesus publicly (21:23–22:46  ^c) but found none. Jesus now turned to the crowds and to his disciples to openly indict the religious leaders for their numerous failures to conform to God’s righteous standards.
23:2  ^d the Pharisees are the official interpreters of the law of Moses: They transmitted the oral traditions that were associated with the law and thought to be from Moses, and they judged religious and social matters on the basis of these traditions (see 15:2  ^e).
23:3  ^f practice and obey: This was not a blanket endorsement of all that the Pharisees teach (see 15:1-20  ^g; 16:5-12  ^h; 23:13-39  ⁱ). It might refer only to what was in accord with the law of Moses, or it might be bitter irony or sarcasm. Jesus might also have been counseling conformity to the Pharisees’ teachings to avoid giving offense (17:24-27  ^j).
23:4  ^k unbearable religious demands: There were 613 legal prohibitions and commands, according to the rabbis (see 11:28-30  ^l; Acts 15:10  ^m, 28  ⁿ).

• never lift a finger: The religious leaders were unwilling to consider relaxing traditional legal statutes.
23:5  ^o prayer boxes: Pious Jews wore, on the head and upper left arm, a small pouch or box (phylactery) containing written copies of important Old Testament commands (see Deut 6:6-9  ^p; 11:18-19  ^q).

• Wearing tassels was another custom associated with piety (see Matt 9:20  ^r; see also Num 15:38-41  ^s). Lengthening the tassels called attention to their wearer’s pious practices.
23:6  ^t The seats of honor in the synagogues were near the scrolls of the Torah and facing the congregation.
23:7  ^u Rabbi was a title of authority and respect.
Summary for Matt 23:8-12: 23:8-12  ^v Jesus does not prohibit the use of titles (especially for one’s own father), but rather the assumption of undue honor by those who transmit knowledge about God. The community of Jesus is a group of equals, each of whom knows God (see 12:46-50  ^w; 18:15-20  ^x). The terms Rabbi, Father, and Teacher are roughly equivalent. 23:8  ^y Rabbi: These men functioned in Judaism as mediators for dispensing knowledge about God (see 23:7  ^z). The new covenant, by contrast, has only one teacher, Jesus himself as Messiah (see Jer 31:31-34  ^aa).
23:9  ^ab Writings from later Judaism provide ample evidence of revering the teachers by calling them Father (see, e.g., Mishnah Eduyyoth 1:4  ^ac).

• God ... is your Father: See 6:9  ^ad; Mal 2:10  ^ae; cp. 1 Cor 4:15  ^af.
23:10  ^ag Teacher: This title denotes the function and office of leading others into knowledge about God. Jesus, not the scribes and Pharisees, is the teacher of God’s will (5:17  ^ah).
Summary for Matt 23:11-12: 23:11-12  ^ai Jesus’ disciples should lead by serving, in stark contrast to Israel’s religious leaders (who are described in 23:5-7  ^aj).
Summary for Matt 23:13-36: 23:13-36  ^ak Matthew collected seven statements of what sorrow awaits you (literally woe to you), drawing upon similar Old Testament listings (Isa 5:8-23  ^al; Hab 2:6-20  ^am), and he arranged them to climax in the murder of the prophets. 23:13  ^an What sorrow awaits you: A stark warning of judgment from God.

• Hypocrites! In English, hypocrisy describes a contradiction between reality and appearance. But in biblical usage, hypocrisy is misperceiving God’s will, leading people astray, and thus incurring God’s judgment. Coupled with this is often a desire for prestige and power (23:5-12  ^ao), abuse of teaching authority, false teachings on doctrine or practice (23:13-22  ^ap), and preoccupation with ethical minutiae (23:23-28  ^aq). An accurate English term for this combination of factors is heresy. The Pharisees and teachers of religious law displayed all of these characteristics. As the Christian church began to grow, these characteristics continued to appear (e.g., 1 Tim 4:1-3  ^ar; 2 Pet 2:1-22  ^as), so God’s children always need to guard against them (Jas 4:7-10  ^at; 1 Pet 2:1-3  ^au).

• shut the door of the Kingdom: By their false teaching and opposition to Jesus (see Matt 9:32-34  ^av; 12:22-37  ^aw; 15:12-14  ^ax; 21:15  ^ay; John 9:13-34  ^az), the teachers of religious law and Pharisees prevented others from hearing and believing the truth about the Messiah.
23:15  ^ba A convert (proselyte) made a full conversion to Judaism, performing such observances as baptism, sacrifice, and circumcision (see Acts 13:43  ^bb). A convert was thus distinct from a “God-fearer,” who adopted certain Jewish beliefs, most notably monotheism, without fully converting to Judaism (see Luke 7:4-5  ^bc; Acts 10:2  ^bd). It is likely that to make one convert means to persuade God-fearers to become full converts to Judaism by undergoing circumcision (cp. Gal 2:3  ^be, 14  ^bf; 5:2-12  ^bg; 6:12-13  ^bh).

• of hell: Greek of Gehenna; see study note on 5:29.
Summary for Matt 23:16-22: 23:16-22  ^bi The religious leaders declared certain oaths less binding in order to commit fraud. Jesus calls for honest fulfillment of commitments (see 5:33-37  ^bj).
23:23  ^bk The teachers of religious law and Pharisees thought that meticulous tithing demonstrated their zeal for the law. Without denying the validity of the tithe, Jesus revealed how they had utterly failed to attend to the more important aspects of the law (Isa 1:16-17  ^bl; Jer 22:3  ^bm; Hos 6:6  ^bn; Mic 6:8  ^bo; Zech 7:9  ^bp).
23:24  ^bq gnat ... camel: These words form a pun in Aramaic (qalma ... gamla), the language Jesus probably spoke.
23:26  ^br Internal purity will result in external righteousness, but the reverse is not true (6:19-34  ^bs; 12:33-37  ^bt; 15:15-20  ^bu).
Summary for Matt 23:27-28: 23:27-28  ^bv It was a Jewish custom to coat limestone tombs (perhaps funerary urns or ossuaries) with a mixture of marble and lime to fill their porous surfaces, giving them a more pleasing appearance and helping visitors to Jerusalem to notice the graves and avoid touching them so as not to contaminate themselves. Jesus is not criticizing the adorning of tombs; rather, he points to the similarity between these whitewashed tombs and the teachers of religious law and Pharisees. Both may have looked good on the outside, but both were contaminated and impure within.
23:29  ^bw By building and decorating the tombs for the prophets, the teachers of religious law and Pharisees showed outward solidarity with the prophets, while inwardly they were of the same sinful character as their ancestors who had murdered the prophets.
23:32  ^bx finish what your ancestors started: By killing God’s Messiah, they would bring to completion Israel’s history of killing God’s messengers (see 1 Thes 2:14-16  ^by).
23:35  ^bz The span from Abel (Gen 4:8-11  ^ca) to Zechariah (2 Chr 24:15-22  ^cb) follows the order of the Hebrew Bible, in which 2 Chronicles is the last book. The implication is that this generation will be guilty of every murder of the righteous in the Old Testament (cp. Matt 27:25  ^cc).
23:37  ^cd Despite the severe judgment Jesus had just leveled against Israel (23:29-36  ^ce), he truly longed for them to repent and receive God’s grace.

• as a hen: An image of protective care (see also Deut 32:11  ^cf; Ruth 2:12  ^cg; Pss 17:8  ^ch; 36:7  ^ci; 57:1  ^cj; 61:4  ^ck; 91:4  ^cl).
23:38  ^cm your house is abandoned and desolate: God would withdraw his presence from the Temple (Ezek 10:18-19  ^cn; 11:22-23  ^co; cp. Matt 1:23  ^cp), and both the Temple and Jerusalem would be destroyed.
23:39  ^cq Blessings on the one who comes in the name of the Lord: This is possibly the prediction of an end-time conversion of the nation of Israel to the Messiah (see also Rom 11:12-32  ^cr).

‏ Matthew 24

Summary for Matt 24:1-31: 24:1-31  ^cs Some believe chapter 24  ^ct pertains to the return of Christ at the end of history. Others view the chapter as a prediction of the events of AD 70, when Jerusalem and the Temple were destroyed by the Romans. Others believe it refers to both. See also study notes on Mark 13. 24:1  ^cu The architecture of the Temple was a source of pride among Jews—see study note on Mark 13:1.
24:2  ^cv Not one stone: The destruction of Jerusalem and the Temple was a sign of God’s judgment (see 1 Kgs 9:7-9  ^cw; Jer 7:8-15  ^cx; 9:10-12  ^cy; 26:6  ^cz, 18  ^da; Mic 3:12  ^db; see also Isa 64:11  ^dc; Luke 19:44  ^dd; Acts 6:14  ^de).
24:3  ^df The Greek term translated return is parousia, which can mean coming or appearing.

• end of the world (or end of the age): This expression refers to the climax and end of an epoch in salvation history (see 13:39-40  ^dg, 49  ^dh; also Heb 9:26  ^di). Jesus’ second coming will bring normal history to a close with decisive judgment. The disciples assumed that the destruction of the Temple and the end of history were closely connected.
Summary for Matt 24:4-8: 24:4-8  ^dj Jesus warned the disciples not to be deceived by impostors or overwhelmed by catastrophes in hope of a premature end to history. Time must run its predestined course. The signs predicted in 24:4-8  ^dk are not necessarily at the end; rather, they are signs prior to the end.
24:5  ^dl claiming, ‘I am the Messiah’: A series of false prophets and miracle workers evoked messianic images and persuaded the masses to follow them in hope of deliverance during the period between AD 30 and 70 (Josephus, Antiquities 18.4.1; 20.5.1; 20.8.6; War 6.5.2). The earliest recorded instance of an outright claim to be the Messiah was Bar Kochba’s claim in AD 132. It is not clear whether Jesus is referring only to impostors in the period prior to the destruction of the Temple or to false messiahs throughout the church age or perhaps during a future tribulation.
24:6  ^dm these things must take place: Tumultuous times are part of God’s sovereign plan as he brings history to a close (see 24:7  ^dn, 29-30  ^do; 2 Thes 2:8-12  ^dp).

• The end could refer to the close of an epoch (such as at AD 70) or the end of human history as we now know it (cp. Matt 24:13-14  ^dq; see also 10:22  ^dr; 13:39-40  ^ds, 49  ^dt).
24:8  ^du first of the birth pains: Intense anguish is expected just prior to Jesus’ second coming (see also 24:29-31  ^dv; Isa 13:8  ^dw; 26:17  ^dx; Jer 4:31  ^dy; 6:24  ^dz; Mic 4:9-10  ^ea).
24:9  ^eb hated (see Acts 28:22  ^ec): At the end of the first century, the Roman historian Tacitus described Christians as “the hated ones of mankind” (Tacitus, Annals 15.44). The affliction of the righteous sometimes has the purpose of inciting repentance and obedience (see Exod 4:31  ^ed; Deut 4:30  ^ee; Judg 10:6-16  ^ef; Pss 34:19  ^eg; 37:39  ^eh; 50:15  ^ei).
24:10  ^ej Persecution will lead some to abandon loyalty to Jesus (10:25  ^ek; 13:21  ^el; 16:24-28  ^em; 26:33  ^en).
24:12  ^eo the love of many will grow cold (see Rev 2:4  ^ep): If the love within the community of Jesus’ disciples diminishes to the point of extinction, then the community ceases to be what God has designed it to be.
24:13  ^eq The one who endures maintains faithful allegiance to Jesus despite persecution. Here, the end may refer to the end of one’s own life, the judgment on Israel in AD 70, or the end of history.
24:14  ^er throughout the whole world: This anticipates the expansive Gentile mission (see 21:43  ^es; 28:16-20  ^et). There will be a delay prior to the end, however short or long, during which the Good News will spread significantly throughout the nations.

• The end will be signaled by a “sacrilegious object” (24:15  ^eu), furious persecution (24:16-28  ^ev), and finally the sign of the Son of Man (24:29-31  ^ew).
24:15  ^ex Daniel ... spoke about a profaning or desolating of the Temple (see Dan 8:13  ^ey; 9:27  ^ez; 11:31  ^fa; 12:11  ^fb).

• the sacrilegious object that causes desecration: Attempts to identify a specific fulfillment include: (1) a false priest assuming the priesthood (see Josephus, War 4.3.6-10); (2) the presence of unlawful images of God or humans, or certain humans themselves (such as Antiochus Epiphanes, Caligula, Vespasian, or Titus) who were not to be allowed within the Temple precincts (see Josephus, War 4.4.1–4.7.1); (3) the presence of the antichrist in the Temple (cp. 1 Maccabees 1:54-64; 2 Maccabees 8:17).

• Reader, pay attention! This covert statement reflects a special bond between writer and reader, based on a shared understanding that the events being described fulfill the prophecies of Dan 9  ^fc, 11  ^fd, and 12  ^fe.
24:20  ^ff Josephus records the winter swelling of the Jordan River, which made it more difficult to cross (see Josephus, War 4.7.5). Muddy roads also made travel difficult in winter.

• Normally Jews did not travel on the Sabbath in order to rest as God had commanded (see Gen 2:1-3  ^fg; Exod 20:8-11  ^fh; 23:12  ^fi; 31:12-17  ^fj; Lev 23:3  ^fk; Deut 5:12-15  ^fl; Jer 17:19-27  ^fm).
24:21  ^fn greater anguish: Similar language is found in Neh 9:37  ^fo; Jer 11:16  ^fp; Dan 12:1  ^fq; Joel 2:1-17  ^fr. The blatant savagery of the times has been documented by Josephus (see War 5.10.2-3).
24:22  ^fs God’s chosen ones endure (24:13  ^ft) and remain faithful (24:37–25:46  ^fu; see Isa 65:8-9  ^fv; Rom 11:7  ^fw).
24:24  ^fx false messiahs and false prophets (see 7:15  ^fy; 24:4-8  ^fz; also Acts 13:6  ^ga; 2 Pet 2:1  ^gb; 1 Jn 2:18  ^gc; 4:1  ^gd): Revelation describes a particular false prophet (see Rev 16:13  ^ge).

• signs and wonders: Not all miracles are proof of God’s approval (see Deut 13:1-4  ^gf; Rev 13:13  ^gg).
Summary for Matt 24:26-28: 24:26-28  ^gh These verses are an expansion of 24:23  ^gi. The place and manner of the Messiah’s appearing was disputed among Jews. The Messiah’s glorious appearance and vindication will be unmistakable. 24:26  ^gj Some Jewish prophets persuaded the masses to follow them into the desert to see signs of deliverance (cp. 24:4-8  ^gk).

• hiding here: This is perhaps a reference to secretive sects, such as those at Qumran, or to the small fellowship groups associated with the Pharisees.
Summary for Matt 24:27-28: 24:27-28  ^gl Lightning may be an allusion to the astrological phenomena attending the Messiah’s coming (see 24:29-31  ^gm; 1 Thes 4:13-18  ^gn). It is not the suddenness of lightning that is in view but rather the magnitude of its visibility. Very possibly, Jesus gave these sayings to ward off premature excitement regarding the end (1 Thes 4:13–5:10  ^go; 2 Thes 2:1-12  ^gp).
Summary for Matt 24:29-31: 24:29-31  ^gq These sayings form the climax of the discourse and answer the second of the disciples’ initial questions (see 24:3  ^gr). Some take 24:29-31  ^gs to refer to God’s judgment on the Jewish people in AD 70, using apocalyptic images and metaphors to describe it. Others see a reference to the second coming of Christ at the end of history. 24:29  ^gt the sun will be darkened ... will be shaken: This phenomenon can be taken literally, as befitting the climactic self-disclosure of God’s Son, or metaphorically, as for a cosmically significant event (see Acts 2:17-21  ^gu; Heb 12:26-27  ^gv; 2 Pet 3:10  ^gw; Rev 6:12-13  ^gx). Similar apocalyptic language is used frequently in the Old Testament for describing political disasters and the collapse of a government as cosmic judgments from God (e.g., Isa 13:9-16  ^gy; Ezek 32:1-10  ^gz; Joel 2:1-17  ^ha; Amos 8:7-10  ^hb).
24:30  ^hc the sign that the Son of Man is coming (literally the sign of the Son of Man): The sign is probably the Son of Man himself (see 12:38-42  ^hd; 16:4  ^he). His coming expresses his vindication (see 26:64  ^hf) and will bring deep mourning to those who experience God’s judgment.

• All the peoples of the earth could be translated all the tribes of the land. The term used here is not the usual Greek term for Gentile nations (ethnoi), but a term used frequently of the tribes (phulai) of Israel (the land), suggesting that a national disaster in Israel might be in view (see 21:43  ^hg; Zech 12:10-14  ^hh).

• the Son of Man coming on the clouds: See Dan 7:13  ^hi. Many believe that this means a descent of the Son of Man from God’s presence to reside on earth as Judge and Deliverer—i.e., the second coming of Christ. Others have argued that this describes the Son of Man coming in judgment, but not necessarily the second coming of Christ (see Matt 10:23  ^hj; 16:27  ^hk; 19:28  ^hl; 25:31  ^hm; 26:64  ^hn; 28:18  ^ho).
24:31  ^hp Many believe that the rapture of God’s people through angels (13:41  ^hq; 16:27  ^hr; 25:31  ^hs) is predicted here. Others believe that angels (Greek angeloi, “messengers”) here are human messengers (11:10  ^ht; Luke 7:24  ^hu; 9:52  ^hv; Jas 2:25  ^hw) and that Jesus is describing the expansion of the Good News among Gentiles (see Matt 21:33-46  ^hx; 22:1-14  ^hy; Deut 30:1-10  ^hz; Isa 27:13  ^ia; Zech 2:6-13  ^ib).
24:33  ^ic all these things: This expression, used first in 23:36  ^id (“this judgment”), refers to the events associated with the destruction of the Temple (see 24:2  ^ie, 8  ^if).

• his return (literally he or it): It could mean Jesus’ return (see Jas 5:9  ^ig; Rev 3:20  ^ih), the destruction of the Temple, or the end of history (see Luke 21:31  ⁱⁱ).
24:34  ^ij this generation: In Matthew, generation is used particularly for contemporary, unbelieving Jews, especially focusing on the leaders who have led people away from the Messiah (11:16  ^ik; 12:39  ^il, 41-42  ^im, 45  ⁱⁿ; 16:4  ^io; 23:36  ^ip).
24:35  ^iq Jesus’ words are as sure as God’s own (see 5:18  ^ir; Isa 40:8  ^is; 55:11  ^it; 59:21  ^iu).
24:36  ^iv The day is the day of judgment.

• or the Son: Jesus’ limited knowledge is suggested also in Acts 1:7  ^iw. Because the day is unknown, Jesus’ hearers should be vigilant and faithful (see Matt 24:37–25:46  ^ix). This statement ought to deter those who attempt to calculate the date of our Lord’s return.
Summary for Matt 24:37-25:46: 24:37–25:46  ^iy Jesus now applied his predictions (24:1-36  ^iz) to his followers so they will be faithful and prepared for his second coming.
Summary for Matt 24:37-41: 24:37-41  ^ja Jesus’ second coming, like the flood (Gen 7  ^jb), will come upon people unawares. The only adequate preparation is a life of consistent vigilance and obedience (cp. Luke 17:26-27  ^jc, 34-35  ^jd). 24:37  ^je When the Son of Man returns: Jesus’ second coming (see 24:3  ^jf; cp. Luke 17:26  ^jg).

• in Noah’s day (see Gen 6:9-22  ^jh; 2 Pet 2:5  ^ji; 3:5-6  ^jj): The comparison here does not concern the magnitude of sins, but a lack of discernment about what God is doing, accompanied by a preoccupation with life’s festivities (Matt 6:19-34  ^jk).
Summary for Matt 24:40-41: 24:40-41  ^jl The term taken most likely means taken in judgment, at AD 70 or at the end of history; left would then mean remaining to enter the new era of either the church (see 21:43  ^jm; 22:1-14  ^jn) or the Millennium.
24:42  ^jo To keep watch is to maintain active, energetic, single-minded obedience to the Lord (see 25:13  ^jp; 26:38-41  ^jq).
Summary for Matt 24:45-51: 24:45-51  ^jr This parable and the three that follow (25:1-13  ^js, 14-30  ^jt, 31-46  ^ju) each dramatize the need for faithful obedience during the delay of Jesus’ second coming. 24:45  ^jv servant: It is possible that Jesus’ listeners would have thought of God’s special servants, the prophets and lawgivers; however, Jesus so frequently used servant figuratively that it is more likely a description of every disciple’s responsibility (see 10:24-25  ^jw; 13:27-28  ^jx; 18:23-35  ^jy; 20:26  ^jz).

‏ Matthew 25

Summary for Matt 25:1-13: 25:1-13  ^ka This parable reinforces the need for individuals to be watchful and to prepare for the return of Christ (25:13  ^kb; see also Luke 12:35-36  ^kc). 25:1  ^kd To meet the bridegroom is an image for the coming of the Messiah (see Mark 2:19-20  ^ke).

• Details of wedding customs during the period are not known. Some think that the bride was led to the home of the bridegroom, who would stay away until the time appointed for the wedding feast. The bridesmaids, who had already escorted the bride to the groom’s home, would then wait for news of his arrival and escort him to the feast (Matt 25:10  ^kf). Others think the groom may have come late in the night to the bride’s home, where he was announced. Then, after celebrating with the bride’s guests, the groom would take his bride under torches or lamps to his home.
25:3  ^kg While some have speculated that the oil symbolizes something specific (such as the Holy Spirit), it probably merely supports the point that proper preparation for the second coming of Christ is needed.
25:5  ^kh Both the prudent and the foolish bridesmaids sleep while waiting. The parable criticizes only the foolish bridesmaids’ failure to bring enough oil.
25:6  ^ki The arrival of the bridegroom at midnight while the bridesmaids slept further highlights the fact that the second coming of Jesus will come suddenly, at a time that no one can anticipate (24:42-51  ^kj).
Summary for Matt 25:14-30: 25:14-30  ^kk This parable teaches that the Lord expects his servants to be faithful to the task given to them while waiting for his return. The delay of Christ’s return will cause some to turn to evil deeds (24:48-49  ^kl), some to inactivity (25:3  ^km), and some to fearful passivity (25:18  ^kn).
25:19  ^ko After a long time: This highlights the long delay of Christ’s return (24:45-51  ^kp).
25:21  ^kq See Matt 24:45-51  ^kr; Luke 16:10  ^ks.

• Let’s celebrate together is a metaphor for the Father’s approval and perhaps for the messianic banquet (see Matt 6:1  ^kt, 4  ^ku, 6  ^kv, 18  ^kw; 9:9-17  ^kx).
25:24  ^ky I knew you were ... harsh: A false understanding of his master becomes this servant’s excuse for laziness.
25:29  ^kz God gives abundant grace to those who are faithful with what they have already been given (see 13:12  ^la).
Summary for Matt 25:31-46: 25:31-46  ^lb This is a description of the final judgment of which Jesus had been warning (see 7:13-27  ^lc; 8:10-12  ^ld; 11:20-24  ^le; 12:38-42  ^lf; 13:24-30  ^lg, 36-43  ^lh; 16:24-28  ^li; 24:37–25:30  ^lj). 25:31  ^lk To sit upon his glorious throne is here a posture of judgment (see 19:28  ^ll; 22:44  ^lm; Dan 7:13-14  ^ln).
25:33  ^lo The right hand is the place of honor (Gen 48:13-20  ^lp; Ps 110:1  ^lq).
25:34  ^lr prepared for you from the creation of the world: This might be a reference to God’s choosing individuals for salvation in eternity past (see 13:10-17  ^ls; Eph 1:4  ^lt; Rev 17:8  ^lu), or it might simply refer to the Kingdom itself as a place (cp. Matt 25:41  ^lv).
Summary for Matt 25:35-36: 25:35-36  ^lw The deeds described here, often called “deeds of mercy,” were acts of compassion shown to the helpless (see Isa 58:1-12  ^lx; Ezek 18:7  ^ly; Jas 1:26-27  ^lz). These good deeds are not attempts to merit God’s favor; rather, they arise from a love for Christ that results in compassion toward others (see 6:1-4  ^ma).
25:37  ^mb These righteous ones (see 5:6  ^mc, 20  ^md) are those who do God’s will as taught by Jesus, expressed most clearly in deeds of love (7:12  ^me; 9:9-13  ^mf; 22:34-40  ^mg; 25:35-40  ^mh).
25:40  ^mi my brothers and sisters: This expresses either Jesus’ solidarity with his disciples (see 10:42  ^mj; 18:1-14  ^mk; Gal 6:10  ^ml) or Jesus’ solidarity with humanity in general, irrespective of the faith of the one being helped (see Matt 6:1-4  ^mm; 25:43  ^mn; Prov 19:17  ^mo). The use of brothers and sisters points to the first interpretation (Matt 12:46-50  ^mp; 18:15-35  ^mq; 23:8  ^mr; 28:10  ^ms) but does not invalidate social responsibility for other people in general (see Luke 10:30-37  ^mt).
25:46  ^mu The Greek term translated eternal can mean either “lasting forever” or “lasting for an age,” in this case “the age to come” (13:39-40  ^mv, 49  ^mw; 24:3  ^mx; John 17:3  ^my; 2 Thes 1:9  ^mz; Phlm 1:15  ^na; 1 Jn 5:11  ^nb, 13  ^nc). Some hold out hope that the punishment of the damned will, after “an age,” be ended by annihilation or forgiveness. The parallel between eternal life and eternal punishment suggests strongly that it means “lasting forever,” since eternal life does not end (see also Luke 16:19-31  ^nd; Heb 6:2  ^ne; Rev 20:10  ^nf).