So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just,
49. So shall it be at the end of theworld, c.(See on Mt 13:42).We have said that each of these two parables holds forth the sametruth under a slight diversity of aspect. What is that diversity?First, the bad, in the former parable, are represented as vileseed sown among the wheat by the enemy of souls in the latter, asfoul fish drawn forth out of the great sea of human beings by theGospel net itself. Both are important truthsthat the Gospel drawswithin its pale, and into the communion of the visible Church,multitudes who are Christians only in name; and that the injury thusdone to the Church on earth is to be traced to the wicked one. Butfurther, while the former parable gives chief prominence to thepresent mixture of good and bad, in the latter, the prominence isgiven to the future separation of the two classes.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
So shall it be at the end of the world,…. As the fisherman, when he has drawn his net to shore, picks out the good fish, and puts them into proper vessels, and casts the dead, putrid, and useless fish away; so, at the close of time, in the last day,
the angels shall come forth out of heaven, from the presence of God and Christ, and by his orders, as the judge of all the earth,
and sever the wicked from the just; with whom they have had not only civil conversation, but have been joined in a Gospel church state; but now these ungodly shall not stand in judgment with them; nor these sinners, these hypocrites, in the congregation of the righteous: the one will be set at Christ’s right hand, the other at his left; the one will go into life eternal, and the other into everlasting punishment; and their separation from one another will be for ever.
Fuente: John Gill’s Exposition of the Entire Bible
1) “And so shall it be at the end of the world:” (houtos estai en te sunteleia tou aionos) “it will be similar to this at the completion of the age,” at the completion of the church age, when further judgment and separation, of the evil from the righteous occurs, Dan 12:2-3; Mat 25:46; Joh 5:28-29.
2) “The angels shall come forth,” (ekseleusontai hoi angeloi) “The angels will go forth,” angel messengers and ministers for the Lord and His people, Heb 1:14; Psa 34:7; Mat 13:41. The angels come “with the Lord,” for this occasion, Mat 16:27.
3) “And sever the wicked from among the just,” (kai aphoriousin tous ponerous ek mesou ton dikaion) “And they will separate the wicked, out of and away from, the midst of the righteous,” in the consummation of all things, or winding up of life’s final accounting, Mat 25:41; Rev 20:11-15.
Fuente: Garner-Howes Baptist Commentary
49. End of the world The judgment is the end of the world. It is the close of the mixed condition of things where good men and bad exist together in a state of trial. Each class undergoes the divine scrutiny and goes to his own place.
Angels The angels seem to be represented by the fisherman, who both casts the Gospel net and separates the fish when drawn ashore. The fishermen, therefore, represent the messengers of God, human or superhuman; that is, his ministers on earth, and his angels at judgment. These are indeed the angels of the Church below and the Church above.
Sever the wicked from among the just Terrible and yet glorious day! The Church shall then become pure. The kingdom of heaven will then become heaven itself. The kingdom of grace shall have closed, and the kingdom of glory shall have begun, never to close.
Fuente: Whedon’s Commentary on the Old and New Testaments
“So will it be in the end of the world (age), the angels will come forth, and sever the wicked from among the righteous, and will cast them into the furnace of fire. There will be the weeping and the gnashing of teeth.”
The central point behind this parable is the fate of the ‘bad’ fish (compare Ecc 9:12). They illustrate the fact that the angels will come forth at the end of the age (for the phrase compare Mat 13:40) and will separate the ‘evil’ (poneros) from among the righteous. What is ‘evil’ is easily defined. It is whatever is not under the Kingly Rule of Heaven. The whole world outside of Christ lies in the arms of the Evil One (1Jn 5:19). And they will be cast into the destructive fire, and will weep and gnash their teeth as they recognise all that they have lost by not receiving and coming under the Kingly Rule of Heaven (compare Mat 8:12). For ‘the furnace of fire’ compare on Mat 13:42 above.
Fuente: Commentary Series on the Bible by Peter Pett
49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just,
Ver. 49. The angels shall come forth and sever ] But how shall the angels know them asunder, may some say? By that signum salutare that God hath set upon them, that mark in their foreheads, Eze 9:4-7 . Besides, by the lightsomeness of their looks shall the elect be known lifting up their heads, because their redemption then draweth nigh; when reprobates shall look ghastly and ugly, being almost “mad with the sight of their eyes that they shall see, and the fear of their hearts wherewith they shall fear,Deu 28:34Deu 28:34 ; Deu 28:67 .
From among the just ] Amidst whom they might haply hope to hide themselves, laying hold upon the skirt of a Jew inwardly. But it will not be; for then, even their best friends will disavow them for ever. “Moses in whom ye trust shall judge you,”Joh 5:45Joh 5:45 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
at = in, as in Mat 13:3.
come forth = go out. The Lord was speaking on earth.
sever = separate.
wicked = evil ones. Greek plural of poneros. App-128.
from among. Greek. ek
just = righteous ones.
Fuente: Companion Bible Notes, Appendices and Graphics
Mat 13:49. , the wicked) and unrighteous.- , from the midst) The wicked, although they are more in number, are not accounted of any value;[643] cf. Mat 13:30.- , of the righteous) and good.[644]
[643] Cf. Gnomon on ch. Mat 3:12. in voc. .-(I. B.)
[644] Mat 13:50. , into the furnace of fire) O what wretched beings are they who are tormented in that fire!-V. g.
Fuente: Gnomon of the New Testament
end of the consummation of the age. Mat 24:3.
Fuente: Scofield Reference Bible Notes
the angels: Mat 13:39, Mat 24:31
and sever: Mat 22:12-14, Mat 25:5-12, Mat 25:19-33, 2Th 1:7-10, Rev 20:12-15
Reciprocal: Gen 19:13 – Lord hath 1Ch 21:12 – the angel 2Ch 32:21 – angel Psa 1:5 – sinners Psa 37:38 – General Psa 119:119 – puttest away Ecc 8:13 – it shall Isa 9:18 – wickedness Eze 10:7 – and went Amo 9:10 – the sinners Zec 1:11 – they answered Mat 3:12 – he will thoroughly Mat 13:41 – and they Mat 16:27 – with Mat 25:32 – he shall separate Mat 28:20 – unto Mar 13:27 – shall he Luk 12:46 – and will appoint Heb 1:14 – ministering Rev 14:10 – in the Rev 15:1 – seven angels
Fuente: The Treasury of Scripture Knowledge
3:49
As in the parable of the tares, the angels are represented as the servants of the Lord in separating the good from the bad at the end of the world.
Fuente: Combined Bible Commentary
Mat 13:49. Sever the wicked from among the just. Comp. Mat 13:41. The phrase sitting down, in Mat 13:48, and other minor points in the two parables, suggest that this may occupy a period of some length. In the parable of the tares, however, the final separating process accounts for the command: Let both grow together till the harvest; here it is the main point. That parable emphasized the existence with evil side by side with good; this, the separation and destruction of the evil.
Fuente: A Popular Commentary on the New Testament
The second interlude about understanding the parables 13:49-51
Again in this interlude there is an explanation of one parable (Mat 13:49-50) and then a word about understanding all the parables (Mat 13:51; cf. Mat 13:10-23; Mat 13:34-43).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The explanation of the parable of the dragnet 13:49-50
Jesus interpreted the meaning of the previous parable without waiting for His disciples to ask Him to do so. The picture seems to be of judgment at the end of the messianic (millennial) kingdom (cf. Mat 13:41-42). Many other premillennial interpreters believed the judgment in view is the one before the establishment of the kingdom. [Note: E.g., Toussaint, Behold the . . ., p. 184; Walvoord, Matthew: . . ., p. 106; and Showers, p. 178.] Later Matthew recorded that Jesus told two more parables about this judgment at the beginning of the Millennium. The parable of the ten virgins (Mat 25:1-13) stressed the need for readiness for this judgment. The parable of the sheep and the goats (Mat 25:31-46) identified the basis for the judgment.
In the parable of the dragnet, the point was the sorting out of righteous and wicked individuals that will happen then. The angels will assist Jesus in this process. The wicked will go to eternal destruction (cf. Mat 13:42), but the righteous will continue on in Messiah’s kingdom that will then move from the present earth to the new earth.
"The fear motive is often condemned by modern Christians, but the Book of Matthew shows Jesus was not opposed to using it properly." [Note: Mark L. Bailey, "The Parables of the Dragnet and of the Householder," Bibliotheca Sacra 156:623 (July-September 1999):290.]