The Meaning of Matthew 25:34 Explained

Matthew 25:34

KJV: Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:

YLT: 'Then shall the king say to those on his right hand, Come ye, the blessed of my Father, inherit the reign that hath been prepared for you from the foundation of the world;

Darby: Then shall the King say to those on his right hand, Come, blessed of my Father, inherit the kingdom prepared for you from the world's foundation:

ASV: Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:

KJV Reverse Interlinear

Then  shall the King  say  unto them on  his  right hand,  Come,  ye blessed  of my  Father,  inherit  the kingdom  prepared  for you  from  the foundation  of the world: 

What does Matthew 25:34 Mean?

Study Notes

kingdom
.

Verse Meaning

The identification of the King with the Son of Man ( Matthew 25:31) recalls Daniel 7:13-14 where the Son of Man approaches the Ancient of Days (God the Father) to receive a kingdom. The purpose of Jesus separating humanity into two groups at the beginning of the kingdom is to determine whom He will admit to the kingdom and whom He will exclude (cf. Matthew 25:41; Matthew 25:46). The Father blesses (Gr. eulogemenoi, cf. Matthew 21:9; Matthew 23:39) some by allowing them to enter the kingdom. They now enter into their inheritance, a term that presupposes relationship with the Father. The inheritance involves the blessings God will give them in the kingdom that will vary depending on their service during the Tribulation (cf. Matthew 25:14-23; Matthew 25:28-29).
Jesus" description of the kingdom as what God had prepared from the foundation of the world is significant. The rule of Messiah on the earth over all humankind has been part of God"s plan since creation. This shows its central place in God"s program for humanity. Its establishment will be the fulfillment of many promises and covenants that God gave to Adam and Eve ( Genesis 3:15), to Abraham ( Genesis 12; Genesis 15; Genesis 17; Genesis 21), to David ( 2 Samuel 7:12-16), and to the nation of Israel ( Ezekiel 34:20-31; Jeremiah 31:31-40; Zechariah 10:5-12). [1]

Context Summary

Matthew 25:31-46 - Serve Christ By Serving Others
We are called to watch the procedure of God's moral government. This is primarily a forecast of the judgment of the nations, Matthew 25:32. It would seem as though, in the first instance, their doom will be largely affected by their treatment of the Hebrew people, the brethren of Jesus after the flesh, Matthew 25:40. Probably this parable is being enacted before our eyes-Spain in the Cuban war and Russia today.
But the parable has a wider range. Our Lord evidently identifies Himself, not so much with great causes as with all who are weary and heavy laden, who are sorrowful or sinful, who have drifted into the hospitals and prisons of the world. None are too desolate and sorrowful to attract His loving notice, and He hails as "blessed" all who sympathize with and help them. In the closing verse, it should be noticed that in the r.v. the word eternal stands in each clause; and it should be remembered that it stands for a quality of existence which is altogether independent of time. [source]

Chapter Summary: Matthew 25

1  The parable of the ten virgins,
14  and of the talents
31  Also the description of the last judgment

Greek Commentary for Matthew 25:34

From the foundation of the world [απο καταβολης κοσμου]
The eternal purpose of the Father for his elect in all the nations. The Son of Man in Matthew 25:31 is the King here seated on the throne in judgment. [source]

Reverse Greek Commentary Search for Matthew 25:34

Luke 6:20 Kingdom of God [ἡ βασιλεία τοῦ θεοῦ]
Matthew has kingdom of heaven, or of the heavens ( τῶν οὐρανῶν )a phrase used by him only, and most frequently employed by Christ himself to describe the kingdom; though Matthew also uses, less frequently, kingdom of God. The two are substantially equivalent terms, though the pre-eminent title was kingdom of God, since it was expected to be fully realized in the Messianic era, when God should take upon himself the kingdom by a visible representative. Compare Isaiah 40:9, “Behold your God. ” The phrase kingdom of Heaven was common in the Rabbinical writings, and had a double signification: the historical kingdom and the spiritual and moral kingdom. They very often understood by it divine worship; adoration of God; the sum of religious duties; but also the Messianic kingdom. The kingdom of God is, essentially, the absolute dominion of God in the universe, both in a physical and a spiritual sense. It is “an organic commonwealth which has the principle of its existence in the will of God” (Tholuck). It was foreshadowed in the Jewish theocracy. The idea of the kingdom advanced toward clearer definition from Jacob's prophecy of the Prince out of Judah (Genesis 49:10), through David's prophecy of the everlasting kingdom and the king of righteousness and peace (Daniel 7:14-27; Daniel 4:25; Daniel 2:44). In this sense it was apprehended by John the Baptist. -DIVIDER-
-DIVIDER-
The ideal kingdom is to be realized in the absolute rule of the eternal Son, Jesus Christ, by whom all things are made and consist (John 1:3; Colossians 1:16-20), whose life of perfect obedience to God and whose sacrificial offering of love upon the cross reveal to men their true relation to God, and whose spirit works to bring them into this relation. The ultimate idea of the kingdom is that of “a redeemed humanity, with its divinely revealed destiny manifesting itself in a religious communion, or the Church; asocial communion, or the state; and an aesthetic communion, expressing itself in forms of knowledge and art.”-DIVIDER-
This kingdom is both present (Matthew 11:12; Matthew 12:28; Matthew 16:19; Luke 11:20; Luke 16:16; Luke 17:21; see, also, the parables of the Sower, the Tares, the Leaven, and the Drag-net; and compare the expression “theirs, or yours, is the kingdom,” Matthew 5:3; Luke 6:20) and future (Daniel 7:27; Matthew 13:43; Matthew 19:28; Matthew 25:34; Matthew 26:29; Mark 9:47; 2 Peter 1:11; 1 Corinthians 6:9; Revelation 20:1-15 sq.). As a present kingdom it is incomplete and in process of development. It is expanding in society like the grain of mustard seed (Matthew 13:31, Matthew 13:32); working toward the pervasion of society like the leaven in the lump (Matthew 13:33). God is in Christ reconciling the world unto himself, and the Gospel of Christ is the great instrument in that process (2 Corinthians 5:19, 2 Corinthians 5:20). The kingdom develops from within outward under the power of its essential divine energy and law of growth, which insures its progress and final triumph against all obstacles. Similarly, its work in reconciling and subjecting the world to God begins at the fountain-head of man's life, by implanting in his heart its own divine potency, and thus giving a divine impulse and direction to the whole man, rather than by moulding him from without by a moral code. The law is written in his heart. In like manner the State and the Church are shaped, not by external pressure, like the Roman empire and the Roxnish hierarchy, but by the evolution of holy character in men. The kingdom of God in its present development is not identical with the Church. It is a larger movement which includes the Church. The Church is identified with the kingdom to the degree in which it is under the power of the spirit of Christ. “As the Old Testament kingdom of God was perfected and completed when it ceased to be external, and became internal by being enthroned in the heart, so, on the other hand, the perfection of the New Testament kingdom will consist in its complete incarnation and externalization; that is, when it shall attain an outward manifestation, adequately expressing, exactly corresponding to its internal principle” (Tholuck). The consummation is described in Revelation 21,22. -DIVIDER-
-DIVIDER-
[source]

Luke 11:50 Which was shed [εκχεω]
Perfect passive participle of εκχυννω — ekcheō and εκχυννομενον — ekchunnō (an Aeolic form appearing in the margin of Westcott and Hort here, απο καταβολης κοσμου — ekchunnomenon present passive participle). If the present passive is accepted, it means the blood which is perpetually shed from time to time.From the foundation of the world (apo katabolēs kosmou). See also Matthew 25:34; John 17:24; Ephesians 1:4, etc. It is a bold metaphor for the purpose of God. [source]
Luke 11:50 From the foundation of the world [apo katabolēs kosmou)]
See also Matthew 25:34; John 17:24; Ephesians 1:4, etc. It is a bold metaphor for the purpose of God. [source]
John 17:24 I will [τελω]
Perfect identity of his will with that of the Father in “this moment of spiritual exaltation” (Bernard), though in Gethsemane Jesus distinguishes between his human will and that of the Father (Mark 14:36). Where I am That is heaven, to be with Jesus (John 12:26; John 13:36; John 14:3; Romans 8:17; 2 Timothy 2:11.). That they may behold Another purpose clause with ινα — hina and the present active subjunctive of τεωρεω — theōreō “that they may keep on beholding,” the endless joy of seeing Jesus “as he is” (1 John 3:2) in heaven. Before the foundation of the world This same phrase in Ephesians 1:4; 1 Peter 1:20 and six other times we have καταβολη κοσμου — katabolē kosmou (Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 13:8; Revelation 17:8). Here we find the same pre-incarnate consciousness of Christ seen in John 17:5. [source]
1 Corinthians 2:9 Prepared [ητοιμασεν]
First aorist active indicative of ετοιμαζω — hetoimazō The only instance where Paul uses this verb of God, though it occurs of final glory (Luke 2:31; Matthew 20:23; Matthew 25:34; Mark 10:40; Hebrews 11:16) and of final misery (Matthew 25:41). But here undoubtedly the dominant idea is the present blessing to these who love God (1 Corinthians 1:5-7). [source]
1 Corinthians 2:9 Whatsoever [οσα]
A climax to the preceding relative clause (Findlay). Prepared (ητοιμασεν — hētoimasen). First aorist active indicative of ετοιμαζω — hetoimazō The only instance where Paul uses this verb of God, though it occurs of final glory (Luke 2:31; Matthew 20:23; Matthew 25:34; Mark 10:40; Hebrews 11:16) and of final misery (Matthew 25:41). But here undoubtedly the dominant idea is the present blessing to these who love God (1 Corinthians 1:5-7). Heart (καρδιαν — kardian) here as in Romans 1:21 is more than emotion. The Gnostics used this passage to support their teaching of esoteric doctrine as Hegesippus shows. Lightfoot thinks that probably the apocryphal Ascension of Isaiah and Apocalypse of Elias were Gnostic and so quoted this passage of Paul to support their position. But the next verse shows that Paul uses it of what is now revealed and made plain, not of mysteries still unknown. [source]
Ephesians 1:4 Before the foundation of the world [προ καταβολης κοσμου]
Old word from καταβαλλω — kataballō to fling down, used of the deposit of seed, the laying of a foundation. This very phrase with προ — pro in the Prayer of Jesus (John 17:24) of love of the Father toward the Son. It occurs also in 1 Peter 1:20. Elsewhere we have απο — apo (from) used with it (Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 13:8; Revelation 17:8). But Paul uses neither phrase elsewhere, though he has απο των αιωνων — apo tōn aiōnōn (from the ages) in Ephesians 3:9. Here in Ephesians 1:3-14. Paul in summary fashion gives an outline of his view of God‘s redemptive plans for the race. That we should be (ειναι ημας — einai hēmās). Infinitive of purpose with the accusative of general reference (ημας — hēmās). See note on Colossians 1:22 for the same two adjectives and also κατενωπιον αυτου — katenōpion autou f0). [source]
2 Timothy 4:18 Heavenly kingdom [τὴν βασιλείαν τὴν ἐπουράνιον]
The phrase N.T.o Ἑπουράνιος heavenlyonly here in Pastorals. Mostly in Paul and Hebrews. Heavenly kingdom, here the future, glorified life, as 1 Corinthians 6:9, 1 Corinthians 6:10; 1 Corinthians 15:50; Luke 13:29. In the same sense, kingdom of Christ and of God, Ephesians 5:5; kingdom of their Father, Matthew 13:43; my Father's kingdom, Matthew 26:29; kingdom prepared for you, Matthew 25:34; eternal kingdom of our Lord and Savior Jesus Christ, 2 Peter 1:11. [source]
Hebrews 13:2 Have entertained angels unawares [ἔλαθόν τινες ξεσίσαντες ἀγγέλους]
The Greek idiom is, “were not apparent as entertaining angels.” The verb ἔλαθον wereconcealed represents the adverb unawares. For similar instances see Mark 14:8; Acts 12:16; Aristoph. Wasps, 517; Hdt. i. 44; Hom. Il. xiii. 273. Ξενίζειν toreceive as a guest, mostly in Acts. In lxx only in the apocryphal books. In later Greek, to surprise with a novelty; passive, to be surprised or shocked. So 1 Peter 4:4, 1 Peter 4:12; comp. 2Ep. of Clem. of Rome (so called), xvii.: To be a stranger or to be strange, once in N.T., Acts 17:20. Ξενισμός amazementperplexity, not in N.T. lxx, Proverbs 15:17. Comp. Ignatius, Eph. xix. The allusion to the unconscious entertainment of angels is probably to Matthew href="/desk/?q=mt+25:34-46&sr=1">Matthew 25:34-46. [source]
Hebrews 11:16 For he hath prepared for them a city [ἡτοίμασιν γὰρ αὐτοῖς πόλιν]
Comp. Matthew 25:34; John 14:2; Revelation 21:2. City is significant, as showing that the fulfillment of God's promise lies in introducing them into the perfection of social life. Comp. Revelation 3:12; Revelation 21:2, Revelation 21:10; Revelation 22:19. [source]
1 Peter 1:20 Before the foundation of the world [προ καταβολης κοσμου]
This precise curious phrase occurs in John 17:24 in the Saviour‘s mouth of his preincarnate state with the Father as here and in Ephesians 1:4. We have απο καταβολης κοσμου — apo katabolēs kosmou in Matthew 25:34 The preincarnate Messiah appears in the counsels of God also in 1 Corinthians 2:7; Colossians 1:26.; Ephesians 1:9.; Ephesians 3:9-11; Romans 16:25; 1 Timothy 1:9.But was manifested (πανερωτεντος δε — phanerōthentos de). First aorist (ingressive) passive participle of πανεροω — phaneroō referring to the Incarnation in contrast with the preexistence of Christ (cf. John 1:31; 1 John 3:5, 1 John 3:8).At the end of the times Like επ εσχατου των ημερων — ep' eschatou tōn hēmerōn (Hebrews 1:2). The plural χρονοι — chronoi doubtless referring to successive periods in human history until the fullness of the time came (Galatians 4:4).For your sake (δι υμας — di' humās). Proof of God‘s love, not of their desert or worth (Acts 17:30.; Hebrews 11:39.). [source]
Revelation 17:8 From the foundation of the world []
In ordinary New Testament Greek these words would belong to are written. construe with the words immediately preceding. Compare Revelation 13:8, and Matthew 25:34. [source]
Revelation 13:8 Whose [ουαυτου]
Redundant use of genitive ου — autou (his) with ων — hou (whose) as common in this book, and singular instead of plural παντες — hōn with antecedent ου γεγραπται — pantes (all, plural), thus calling attention to the responsibility of the individual in emperor-worship.Hath not been written (γραπω — ou gegraptai). Perfect passive indicative of εν τωι βιβλιωι της ζωης του αρνιου — graphō permanent state, stands written.In the book of life of the Lamb See Revelation 3:5 for this phrase and the O.T. references. It occurs again in Revelation 17:8; Revelation 20:12, Revelation 20:15; Revelation 21:27. “Here and in Revelation 21:27, the Divine Register is represented as belonging to ‹the Lamb that was slain‘” (Swete).That hath been slain from the foundation of the world (απο καταβολης κοσμου — tou esphagmenou (for which see Revelation 5:6) απο καταβολης κοσμου — apo katabolēs kosmou). For the phrase κοσμου — apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου — kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου — pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται — tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου — gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]
Revelation 13:8 In the book of life of the Lamb [του εσπαγμενου]
See Revelation 3:5 for this phrase and the O.T. references. It occurs again in Revelation 17:8; Revelation 20:12, Revelation 20:15; Revelation 21:27. “Here and in Revelation 21:27, the Divine Register is represented as belonging to ‹the Lamb that was slain‘” (Swete).That hath been slain from the foundation of the world (απο καταβολης κοσμου — tou esphagmenou (for which see Revelation 5:6) απο καταβολης κοσμου — apo katabolēs kosmou). For the phrase κοσμου — apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου — kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου — pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται — tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου — gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]
Revelation 13:8 That hath been slain from the foundation of the world [απο καταβολης κοσμου]
For the phrase κοσμου — apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου — kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου — pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται — tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου — gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]

What do the individual words in Matthew 25:34 mean?

Then will say the King to those on [the] right hand of Him Come those being blessed of the Father of me inherit the having been prepared for you kingdom from [the] foundation of [the] world
Τότε ἐρεῖ Βασιλεὺς τοῖς ἐκ δεξιῶν αὐτοῦ Δεῦτε οἱ εὐλογημένοι τοῦ Πατρός μου κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου

ἐρεῖ  will  say 
Parse: Verb, Future Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to utter, speak, say.
Βασιλεὺς  King 
Parse: Noun, Nominative Masculine Singular
Root: βασιλεύς  
Sense: leader of the people, prince, commander, lord of the land, king.
τοῖς  to  those 
Parse: Article, Dative Masculine Plural
Root:  
Sense: this, that, these, etc.
δεξιῶν  [the]  right  hand 
Parse: Adjective, Genitive Neuter Plural
Root: δεξιός  
Sense: the right, the right hand.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
Δεῦτε  Come 
Parse: Verb, Imperative, 2nd Person Plural
Root: δεῦτε  
Sense: come hither, come here, come.
οἱ  those 
Parse: Article, Vocative Masculine Plural
Root:  
Sense: this, that, these, etc.
εὐλογημένοι  being  blessed 
Parse: Verb, Perfect Participle Middle or Passive, Vocative Masculine Plural
Root: εὐλογέω 
Sense: to praise, celebrate with praises.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Πατρός  Father 
Parse: Noun, Genitive Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
μου  of  me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
κληρονομήσατε  inherit 
Parse: Verb, Aorist Imperative Active, 2nd Person Plural
Root: κληρονομέω  
Sense: to receive a lot, receive by lot.
ἡτοιμασμένην  having  been  prepared 
Parse: Verb, Perfect Participle Middle or Passive, Accusative Feminine Singular
Root: ἑτοιμάζω  
Sense: to make ready, prepare.
ὑμῖν  for  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.
βασιλείαν  kingdom 
Parse: Noun, Accusative Feminine Singular
Root: βασιλεία  
Sense: royal power, kingship, dominion, rule.
ἀπὸ  from  [the] 
Parse: Preposition
Root: ἀπό 
Sense: of separation.
καταβολῆς  foundation 
Parse: Noun, Genitive Feminine Singular
Root: καταβολή  
Sense: a throwing or laying down.
κόσμου  of  [the]  world 
Parse: Noun, Genitive Masculine Singular
Root: κόσμος  
Sense: an apt and harmonious arrangement or constitution, order, government.