TRV
Translation
King James Version
And these shall go away into everlasting punishment: but the righteous into life eternal.
Complete Jewish Bible
They will go off to eternal punishment, but those who have done what God wants will go to eternal life."
Berean Standard Bible
And they will go away into eternal punishment, but the righteous into eternal life.”
American Standard Version
And these shall go away into eternal punishment: but the righteous into eternal life.
World English Bible Messianic
These will go away into eternal punishment, but the righteous into eternal life.”
Geneva Bible (1599)
And these shall goe into euerlasting paine, and the righteous into life eternall.
Young's Literal Translation
And these shall go away to punishment age-during, but the righteous to life age-during.'
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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TertullianAD 220
On Modesty
I should prefer no good to a vain good: what profits it that that should exist whose existence profits not? It is our own good things whose position is now sinking; it is the system of Christian modesty which is being shaken to its foundation-(Christian modesty), which derives its all from heaven; its nature, "through the layer of regeneration; " its discipline, through the instrumentality of preaching; its censorial rigour, through the judgments which each Testament exhibits; and is subject to a more constant external compulsion, arising from the apprehension or the desire of the eternal fire or kingdom.
Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
Observe that whereas He put first the invitation, Come, ye blessed, and after that, Depart, ye cursed, because it is the property of a merciful God to record the good deeds of the good, before the bad deeds of the bad; He now reverses the order, describing first the punishment of the wicked, and then the life of the good, that the terrors of the one may deter us from evil, and the honour of the other incite us to good.
Or, It is not one kind of righteousness only that is rewarded, as many think. In whatsoever matters any one does Christ's commands, he gives Christ meat and drink, Who feeds ever upon the truth and righteousness of His faithful people. So do we weave raiment for Christ when cold, when taking wisdom's web, we inculcate upon others, and put upon them bowels of mercy. Also when we make ready with divers virtues our heart for receiving Him, or those who are His, we take Him in a stranger into the home of our bosom. Also when we visit a brother sick either in faith or in good works, with doctrine, reproof, or comfort, we visit Christ Himself. Moreover, all that is here, is the prison of Christ, and of them that are His, who live in this world, as though chained in the prison of natural necessity. When we do a good work to these; we visit them in prison, and Christ in them.
Apostolic ConstitutionsAD 380
Apostolic Constitutions (Book VII), Section 2, XXXII
For in the last days false prophets shall be multiplied, and such as corrupt the word; and the sheep shall be changed into wolves, and love into hatred: for through the abounding of iniquity the love of many shall wax cold. For men shall hate, and persecute, and betray one another. And then shall appear the deceiver of the world, the enemy of the truth, the prince of lies, [2 Thessalonians 2:3-12] whom the Lord Jesus "shall destroy with the spirit of His mouth, who takes away the wicked with His lips; and many shall be offended at Him. But they that endure to the end, the same shall be saved. And then shall appear the sign of the Son of man in heaven;" [Isaiah 11:4; Matthew 24:1-51] and afterwards shall be the voice of a trumpet by the archangel; and in that interval shall be the revival of those that were asleep. And then shall the Lord come, and all His saints with Him, with a great concussion above the clouds, with the angels of His power, [Matthew 16:27] in the throne of His kingdom, to condemn the devil, the deceiver of the world, and to render to every one according to his deeds. "Then shall the wicked go away into everlasting punishment, but the righteous shall go into life eternal," [Matthew 25:46] to inherit those things "which eye has not seen, nor ear heard, nor have entered into the heart of man, such things as God has prepared for them that love Him;" [1 Corinthians 2:9] and they shall rejoice in the kingdom of God, which is in Christ Jesus.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
Let the thoughtful reader observe that punishments are eternal, and that that continuing life has thenceforward no fear of fall.
JeromeAD 420
Commentary on Matthew
(Verse 46.) And these shall go into eternal punishment, but the righteous into eternal life. Wise reader, take note that both eternal punishments and perpetual life should no longer have fear of ruin.
Augustine of HippoAD 430
Tractates on John 19
"All shall hear His voice, and shall come forth." And where is judgment, if all shall hear and all shall come forth? Hear this further, then: "They that have done good into the resurrection of life; they that have done evil into the resurrection of judgment." When above He spoke of a resurrection of minds and souls, did He make any distinction? No, for all "that hear shall live;" because by hearing, viz. by obeying, shall they live. But certainly not all will go to eternal life by rising and coming forth from the graves, - only they that have done well; and they that have done ill, to judgment. For here He has put judgment for punishment.
There will also be a separation, not such as there is now. For now we are separated, not by place, but by character, affections, desires, faith, hope, charity. Now we live together with the unjust, though the life of all is not the same: in secret we are distinguished, in secret we are separated; as grain on the floor, not as grain in the granary. On the floor, grain is both separated and mixed: separated, because severed from the chaff; mixed, because not yet winnowed. Then there will be an open separation; a distinguishing of life just as of the character, a separation as there is in wisdom, so also will there be in bodies. They that have done well will go to live with the angels of God; they that have done evil, to be tormented with the devil and his angels.
He says also in another place on this wise: "These shall go away into everlasting burning" (speaking of certain on the left), "but the just into life eternal;" of which life He says in another place: "And this is eternal life, that they may know Thee the one true God, and Jesus Christ whom Thou hast sent."
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(de Civ. Dei, xx. 1.) He is now treating of the last judgment, when Christ shall come from heaven to judge the quick and dead. This day of the Divine judgment we call the Last Day, that is, the end of time; for we cannot tell through how many days that judgment will be prolonged; but day, as is the use of holy Scripture, is put for time. And we therefore call it the last or latest judgment, because He both now judges and has judged from the beginning of the human race, when He thrust forth the first man from the tree of life, and spared not the Angels that sinned. But in that final judgment both men and Angels shall be judged together, when the Divine power shall bring each man's good and evil deeds in review before his memory, and one intuitive glance shall present them to the perception, so that at once we shall be condemned or acquitted in our consciences.
(de Fid. et Op. 15.) Some deceive themselves, saying, that the fire indeed is called everlasting, but not the punishment. This the Lord foreseeing, sums up His sentence in these words.
(de Civ. Dei, xix. 11.) Eternal life is our chief good, and the end of the city of God, of which the Apostle speaks, And the end everlasting life. (Rom. 6:22.) But because eternal life might be understood by those who are not well versed in Holy Scripture, to mean also the life of the wicked, because of the immortality of their souls, or because of the endless torments of the wicked; therefore we must call the end of this City in which the chief good shall be attained, either peace in life eternal, or life eternal in peace, that it may be intelligible to all.
(de Trin. i. 8.) That which the Lord spoke to His servant Moses, I am that I am, (Exod. 3:14.) this we shall contemplate when we shall live in eternity. For thus the Lord speaks, This is life eternal, that they might know thee the only true God. (John 17:3.) This contemplation is promised to us as the end of all action, and the eternal perfection of our joys, of which John speaks, We shall see him as he is. (1 John 3:2.)
(de Civ. Dei, xxi. 11.) And the justice of no law is concerned to provide that the duration of each man's punishment should be the same with the sin which drew that punishment upon him. There never was any man, who held that the torment of him, who committed a murder or adultery, should be compressed within the same space of time as the commission of the act. And when for any enormous crime a man is punished with death, does the law estimate his punishment by the delay that takes place in putting him to death, and not rather by this, that they remove him for ever from the society of the living? And fines, disgrace, exile, slavery, when they are inflicted without any hopes of mercy, do they not seem like eternal punishments in proportion to the length of this life? They are only therefore not eternal, because the life which suffers them is not itself eternal. But they say, How then is that true which Christ says, With what measure ye mete, it shall be measured to you again, (Matt. 7:2.) if temporal sin is punished with eternal pain? They do not observe that this is said with a view, not to the equality of the period of time, but of the retribution of evil, i. e. that he that has done evil should suffer evil. Man was made worthy of everlasting evil, because he destroyed in himself that good which might have eternal.
(de Civ. Dei, xxi. 3.) But, they assert, nobody can be at once capable of suffering pain, and incapable of death. It must be that one live in pain, but it need not be that pain kill him; for not even these mortal bodies die from every pain; but the reason that some pain causes their death is, that the connection between the soul and our present body is such that it gives way to extreme pain. But then the soul shall be united to such a body, and in such a way, that no pain shall be able to overcome the connection. There will not then be no death, but an everlasting death, the soul being unable to live, as being without God, and equally unable to rid itself of the pains of body by dying.
(17.) Among these impugners of the eternity of punishment, Origen is the most merciful, who believed that the Devil himself and his Angels, after sufferings proportioned to their deserts, and a long endurance, should be delivered from those torments, and associated with the holy Angels. But for these and other things he was not undeservedly rebuked by the Church, because even his seeming mercy was thrown away, making for the saints real pains in which their sins were to be expiated, and fictitious blessedness, if the joys of the good were not to be secure and endless. In quite another way does the mercy of others err through their humane sympathies, who think that the sufferings of those men who are condemned by this sentence will be temporal, but that the happiness of those who are set free sooner or later will be eternal. Why does their charity extend to the whole race of man, but dries up when they come to the angelic race?
(de Civ. Dei, xxi. 19, 20. &c.) So some there are who hold out liberation from punishment not to all men, but to those only who have been washed in Christ's Baptism, and have been partakers of His Body, let them have lived as they will; because of that which the Lord speaks, If any man eat of this bread, he shall not die eternally. (John 6:51.) Again, others promise this not to all who have Christ's sacrament, but to Catholics only, however ill their lives, who have eaten Christ's Body, not in sacrament only, but in verity, (inasmuch as they are set in the Church, which is His Body,) even though they should afterwards have fallen into heresy or idolatry of the Gentiles. And others again, because of what is written above, He that shall endure to the end, the same shall be saved, (Matt. 24:13.) promise this only to those who persevere in the Catholic Church, that by the worthiness of their foundation, that is, of their faith, they shall be saved by fire. All these the Apostle opposes when he says, The works of the flesh are manifest, which are these, uncleanness, fornication, and the like; of which I tell you before, that they which do such things shall not inherit the kingdom of God. (Gal. 5:19.) Whoever in his heart prefers temporal things to Christ, Christ is not his foundation, though he seem to have the faith of Christ. How much more then is he, who has committed things unlawful, convicted of not preferring Christ, but preferring other things to Him? I have also met with some who thought that only those would burn in eternal torments who neglected to give alms proportioned to their sins; and for this reason they think that the Judge Himself here mentions nothing else that He shall make enquiry of, but of the giving or not giving alms. But whoso gives alms worthily for his sins, first begins with himself; for it were unmeet that he should not do that to himself which he does to others when he has heard the words of God, Thou shalt love thy neighbour as thyself, (Matt. 22:39.) and hears likewise, Be merciful to thy soul in pleasing God? (Ecclus. 30:24.) He then who does not to his own soul this alms of pleasing God, how can he be said to give alms meet for his sins? Why we are to give alms then is only that when we pray for mercy for sins past, we may be heard; not that we may purchase thereby license for continuing in sin. And the Lord forewarns us that He will put alms done on the right hand, and on the left alms not done, to hew us how mighty are alms to do away former sins, not to give impunity to a continuance in sin.
Epiphanius ScholasticusAD 510
INTERPRETATION OF THE GOSPELS 38
You see, my beloved, there is no excuse for it. They knew what they had to do in this world. But greed and ill-will prevented them, so they laid up for themselves not treasures for the future but the world of the dead. Neither were they condemned because of the active wrong they did, nor did the Lord say to them, Depart from me, you wicked, because you committed murder or adultery or theft. But instead: because I was hungry and thirsty in my servants, and you did not minister to me. If those who did no wrong are thus condemned, what must be said of those who do the works of the devil? Will not the prophecy of blessed David come upon them: “The wicked will not stand in the judgment, nor sinners in the congregation of the righteous?” Not that they will not rise, but that neither in judgment [nor in] the congregation of the righteous do they deserve to enter. They will stand, however, so that from punishment they may enter into punishment. “And they will go into eternal punishment, but the righteous into eternal life.” Whatever will be is everlasting. Sinners will have everlasting punishment; and the righteous, everlasting life.
Gregory the Dialogist (as quoted by Aquinas, AD 1274)AD 604
Catena Aurea by Aquinas
(Mor. xv. 19.) If he who has not given to others is visited with so heavy a punishment, what shall he get who is convicted of having robbed others of their own.
(Mor. xxxiv. 19.) They say that He held out empty terrors to deter them from sin. We answer, if He threatened falsely to check unrighteousness, then He promised falsely to promote good conduct. Thus while they go out of the way to prove God merciful, they are not afraid to charge Him with fraud. But, they urge, finite sin ought not to be visited with infinite punishment; we answer, that this argument would be just, if the righteous Judge considered men's actions, and not their hearts. Therefore it belongs to the righteousness of an impartial Judge, that those whose heart would never be without sin in this life, should never be without punishment.
(ubi sup.) But they say, no just man takes pleasure in cruelties, and the guilty servant was scourged to correct his fault. But when the wicked are given over to hell fire, to what purpose shall they burn there for ever? We reply, that Almighty God, seeing He is good, does not delight in the torments of the wretched; but forasmuch as He is righteous, He ceases not from taking vengeance on the wicked; yet do the wicked burn not without some purpose, namely, that the righteous may acknowledge how they are debtors for eternity to Divine grace, when they see the wicked suffering for eternity misery, which themselves have escaped only by the assistance of that Divine grace.
(ubi sup.) But they say, How can they be called Saints, if they shall not pray for their enemies whom they see then burning? They do not indeed pray for their enemies, so long as there is any possibility of converting their hearts to a profitable penitence, but how shall they pray for them when any change from their wickedness is no longer possible?
Theophylact of OhridAD 1107
He sends those on the left into the fire which had been prepared for the devil. For as the demons are without compassion and are cruelly and maliciously disposed towards us, it is fitting that they who are of like mind with them, and who have been cursed by their own deeds, should merit the same punishment. See that God did not prepare the fire for men, nor did He make hell for us, but for the devil; but I make myself liable to hell. Tremble, then, O man, and understand from this that these men were not punished as fornicators, or robbers, or perpetrators of any other vice, but for not having done good. For indeed, if you consider things well, the robber is he who has much and does not give alms, even if he does no obvious injury. For whatever he has in excess of his needs, he has stolen from those who are in need and who have not received anything from him. For if he had shared these things with them, they would not be in need. Now that he has locked these things up and kept them for himself, for this very reason they are in need. So he who does not give alms is a robber, doing injustice to all those whom he could have helped but did not, and for this reason he and those like him shall go away into eternal punishment which never ends; but the righteous shall enter into eternal life. For just as the saints have unceasing joy, so too the unjust have unceasing punishment, despite the gibberish of Origen who says that there is an end to hell and that sinners will not be punished for ever, but that there will be a time when they enter the place of the righteous because they have been purified by suffering in hell. Origen is clearly refuted here, both when the Lord speaks of "everlasting punishment," that is, never ending, and when He likens the righteous to sheep and the sinners to goats. For just as a goat can never become a sheep, neither can a sinner ever be cleansed and become righteous after the Judgement. "Outer darkness" [mentioned in the preceding parable of the talents] is that which is furthest from the light of God and for that reason renders the punishment more harsh. There is another reason that could be mentioned, and that is that the sinner is in darkness even in this life, as he has fallen away from the Sun of Righteousness, but as there is still hope of conversion, this is not yet the "outer" darkness. But when he has died and an examination has been made of the things he has done, then the outer darkness in its turn receives him. For there is no longer any hope of conversion, but he undergoes a complete deprivation of the good things of God. While he is here in this life he enjoys to some degree the good things of God, I mean, the tangible things of creation, and he believes that he is in some manner a servant of God, living out his life in God’s house, which is this creation, being fed by Him and provided with the necessities of life. But then he will be altogether cut off from God, having no share at all in the good things of God. This is that darkness which is called "outer" by comparison to the darkness here, which is not "outer" because the sinner is not yet completely cut off from this time onward. You, then, O reader, flee from this absence of compassion, and practice almsgiving, both tangible and spiritual. Feed Christ Who hungers for our salvation. If you give food and drink to him who hungers and thirsts for teaching, you have given food and drink to Christ. For within the Christian there is Christ, and faith is nourished and increased by teaching. If you should see someone who has become a stranger to his heavenly fatherland, take him in with you. While you yourself are entering into the heavens, lead him in as well, lest while you preach to others, you yourself be rejected. If a man should cast off the garment of incorruption which he had at his baptism, so that he is naked, clothe him; and if one should be infirm in faith, as Paul says, help him; and visit him who is shut up in the dark prison of this body and give him counsel which is as a light to him. Perform, then, all of these six types of love, both bodily and also spiritually, for we consist of both soul and body, and these acts of love are to be accomplished by both.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Matthew 25:46 concludes Jesus' profound discourse on the final judgment, delivering a stark declaration of the ultimate and irreversible destinies awaiting humanity. It pronounces "everlasting punishment" for those who neglected Christ's call to compassionate service, and "life eternal" for the righteous who demonstrated genuine faith through their loving actions towards "the least of these." This verse serves as a climactic summary, emphasizing the eternal consequences of earthly choices and the definitive separation that will occur at the Lord's return.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 25:46 employs powerful literary devices to convey its profound message. The most prominent is Antithesis, the stark contrast between "everlasting punishment" and "life eternal," which effectively highlights the two mutually exclusive outcomes of the final judgment. This sharp dichotomy underscores the gravity of the choices made in life and the definitive nature of God's verdict. The verse also serves as the Climax of Jesus' entire Olivet Discourse, delivering the ultimate pronouncement after a series of parables and warnings about the end times. Its brevity and directness lend it a sense of Finality and absolute authority, leaving no ambiguity about the eternal consequences. Furthermore, the use of the same Greek word (aiṓnios) for both "everlasting" and "eternal" creates a powerful Parallelism, emphasizing the co-eternality and equal certainty of both destinies, preventing any misinterpretation of one being temporary while the other is permanent.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 25:46 stands as a cornerstone in biblical eschatology, offering a clear, unvarnished glimpse into the nature of final judgment and the eternal destinies of humanity. It underscores God's absolute justice, demonstrating that His moral order will ultimately be upheld, and every life will be brought into account. While salvation is fundamentally by grace through faith in Christ, this verse, in the context of the Sheep and Goats parable, powerfully illustrates that genuine, saving faith is never barren but always expresses itself in tangible acts of love and compassion towards others, particularly the vulnerable. These acts are not the basis of salvation but the evidence of a transformed heart and a true relationship with Christ. The verse also highlights the profound qualitative difference between "punishment" and "life"—one is an eternal separation from God's presence, while the other is an eternal, vibrant communion with Him, underscoring the ultimate stakes of our earthly existence.
REFLECTION AND APPLICATION
Matthew 25:46 is not merely a theological statement about the future; it is a profound and urgent call to present-day discipleship. The stark contrast between "everlasting punishment" and "life eternal" should ignite within us a deep sense of urgency regarding our own spiritual state and our mission in the world. It compels us to examine the authenticity of our faith: Is it merely intellectual assent, or is it a living, active faith that manifests in tangible love and compassion for those around us, especially the marginalized and needy? This verse reminds us that genuine devotion to Christ is inseparable from our treatment of others, as Jesus Himself identifies with "the least of these." It challenges us to move beyond passive belief to active service, to see Christ in the hungry, the thirsty, the stranger, the naked, the sick, and the imprisoned, and to respond with sacrificial love. Living with an awareness of this final judgment motivates us to prioritize eternal values over temporal pursuits, to live righteously, and to share the good news of Christ's transforming power with a world desperately in need of His grace and eternal life.
Questions for Reflection
FAQ
Does "everlasting punishment" mean eternal torment, or simply annihilation?
Answer: The Greek word aiṓnios (G166), translated as "everlasting" or "eternal," is used for both "punishment" and "life" in this verse. This linguistic parallelism strongly suggests that the duration and quality of both destinies are co-eternal and unending. Therefore, "everlasting punishment" implies an enduring, conscious state of separation from God's presence and blessing, rather than a temporary suffering followed by annihilation. While the exact nature of this punishment is not fully detailed, its eternal duration is consistently affirmed in scripture, such as in Revelation 14:11 and Revelation 20:10.
Does this verse teach salvation by works?
Answer: No, this verse does not teach salvation by works, but rather that genuine faith in Christ will inevitably produce works of righteousness. The preceding Parable of the Sheep and the Goats describes the "sheep" as "righteous" (G1342), implying a right standing with God. Their acts of compassion are presented as evidence of their true relationship with Christ, not as the means by which they earn salvation. Biblical theology consistently teaches that salvation is by grace through faith (Ephesians 2:8-9), but that this saving faith is a living faith that produces good works (James 2:17). The works described in Matthew 25 are the natural outflow of a heart transformed by God's love, demonstrating the authenticity of one's faith.
Who are "the righteous" in this context?
Answer: "The righteous" (G1342) in Matthew 25:46 are those whom God declares just and who live in right relationship with Him. In the context of the Parable of the Sheep and the Goats, they are identified by their compassionate actions towards "the least of these" (Matthew 25:40). This righteousness is ultimately imputed through faith in Christ (Romans 3:22), but it is a righteousness that transforms the believer, leading them to live out God's love in practical ways. Their deeds are not a path to righteousness but a demonstration of the righteousness they have received by grace.
CHRIST-CENTERED FULFILLMENT
Matthew 25:46, though a stark warning, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. He is not only the One who pronounces this judgment but also the One who makes "life eternal" possible and defines true "righteousness." The "everlasting punishment" is the just consequence for those who reject the grace offered through Christ, who is the Way, the Truth, and the Life—to refuse Him is to choose eternal separation from the source of all life. Conversely, "life eternal" is not merely an endless existence, but a qualitative, abundant life that begins now through a relationship with Christ and culminates in unending fellowship with God. Jesus Himself declared, "I am the resurrection and the life; whoever believes in me, though he die, yet shall he live". The "righteous" are not those who perfectly obey a moral code, but those who are clothed in the righteousness of Christ through faith. Their compassionate actions, highlighted in the parable, are the fruit of Christ's Spirit working within them, demonstrating that they are indeed His disciples. Thus, Matthew 25:46 ultimately points to Christ as the standard of judgment, the source of eternal life, and the very embodiment of the righteous love that distinguishes His true followers.