This past Tuesday night, Neil Gorsuch was put forward by our president as a nominee to fill the vacancy on the Supreme Court left by the death of Antonin Scalia. And as he spoke to the gathered crowd there was one line in particular in his speech that I thought was particularly insightful. He said, “A judge who likes every outcome he reaches is very likely a bad judge, stretching for results he prefers rather than those the law demands.”
As he said that I thought, “That is a really good point.” After all, the judge’s job is not to rule in favor of what he would like to happen but to rule according to the articles of governance that govern our land. A judge may not even necessarily like the law, but that really shouldn’t matter if indeed his job is simply to rule whether something is in accord or not in accord with the law.
But I also thought that what Neil Gorsuch said in about judges, outcomes, and the law, must almost certainly be true in regards to believers reading the Scripture. That is to say, if you find throughout your life that every time you read the Scripture, you find yourself feeling very happy and comfortable with what Scripture says, you’re probably not a very good interpreter of Scripture. If every time you read Scripture you find it saying what you already thought to be true and felt comfortable with, there’s probably a decent chance that instead of understanding what the Scripture actually says, you’re projecting onto the Scripture what you want it to say.
Certainly, if we are faithful interpreters of the Bible, there will be times when we read the Scripture thinking, on one end of the scale, “That doesn’t make me feel comfortable. It’s more harsh or difficult or challenging than I wish it were,” and on the other end of the scale, “Surely the text isn’t telling me that this reality is as glorious and good as it sounds like.”
Personally, I remember reading certain chapters in Romans while in college, finding that I was having to change much of what I thought to be true (and, honestly, wanted, at that time, to be true), and I remember studying through Galatians about eight years ago and thinking that I needed to adjust much of my default mindset if I was going to line up with just how glorious the Bible actually presents justification.
Well, I believe our text this morning, Matthew 25:31-46, may well press us on both ends of the scale. Perhaps we will not only find ourselves feeling conviction more strongly than we wish we would, needing to change our thinking in certain areas, but perhaps also being moved to realize that our position before our Lord is even more glorious than we thought it was.
The text pictures for us the scene of final judgment, which makes sense in light of what we’ve seen in the last two chapters. Chapter 24 began with the disciples asking Jesus when the temple would be destroyed and what would be the sign of his return. This led Jesus not only answering those questions in chapter 24 but also telling them throughout chapter 25 as well how they needed to think, act, and live in order to faithfully wait for his return.
It would then seem odd for Jesus not to say something about final judgment, especially in light of the fact that his coming means that final judgment has come as well, and that’s exactly what we find in 25:31-46. The text itself is not really a parable, like we’ve seen in the previous verses leading up to these. But neither is it simply given to us in a straightforward, propositional way. Rather, Jesus begins by using a metaphor of sheep and goats. The sheep symbolize believers and the goats unbelievers. But very quickly the metaphor seems to fall to the side, and the judgment scene seems pretty straightforward. What then does this text teach us about the final judgment? Well, there are two things that I want to note. The first is that:
As I noted, the text begins using the metaphors of sheep and goats. In the first century Ancient Near East, sheep and goats may well roam together throughout the day, and in some ways can look very much alike. However, on occasion, there will be a need for a shepherd to separate them, herding the sheep on one side, and the goats on the other.
Jesus uses that very imagery to speak of a day of final judgment that is coming when believers and unbelievers will be separated from one another so that they might be blessed or cursed, respectively. Thus, Jesus says, ‘When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats. And he will place the sheep on his right [traditionally the place of honor], but the goats on his left” (vv. 31-33), ultimately sending the goats into eternal punishment and the sheep into eternal life (v. 46).
So, first Jesus makes clear that judgment is indeed a coming reality. Oftentimes, in my parenting, because I am forgetful, I have held out a consequence to my children should they violate a rule, the child then violates the rule, I reiterate the consequence is coming, and then I forget to bring the consequence to bear. Other times, I simply judge at a later time that my pronouncement of a coming consequence may have been impulsive, my rule a bit overbearing, and needing to show mercy to my guilty children.
And maybe in light of similar experiences you have walked in, we’ve reasoned over the years that perhaps in the end the Lord won’t actually judge. Maybe he’ll reason that judgment is too harsh, his expectations were too great, or his creatures too frail. But the Bible simply doesn’t support that kind of thinking. Final judgment is a coming certain reality, and the fate of the sheep and the goats couldn’t be more different.
But one thing this text also makes clear is that Jesus himself is the one who will be the judge in the end, and he will judge all peoples who have ever lived based on how they’ve responded to him. If you’ve been with us throughout our study of Matthew, you’ll remember that in chapter 21 there was a shift. Throughout the first twenty chapters of Matthew, Jesus would often heal someone and then tell the person healed not to tell anyone that Jesus had done it. Peter even declared that he was indeed the Christ, the Son of the living God, only to have Jesus warn him against telling anyone. You could have almost gotten the impression (though it is certainly wrong) that Jesus was shy, not wanting to recognize his own importance and glorious nature.
But in chapter 21 that all changed. He came into Jerusalem in a way to clearly pronounce that he knew he was the Messiah. He went into the temple and turned over tables like he owned the place. When his authority was challenged, he boldly defended himself, and sometimes when his authority wasn’t challenged, he would make sure people recognized it. Well, when you get to our text this morning, this is perhaps Jesus’ disclosing that he knows exactly who he is.
In this judgment seen, he notes in verse 31 that the one who will judge “all the nations” is the Son of Man, which is his most popular self-designation. Not only that, but he speaks of sitting on his glorious throne and refers to himself as “the King” in verses 34 and 40. And, finally, just so you know he’s talking about himself and not someone else as this king and judge, he notes that the king will refer to God as “my Father” in verse 34, exactly how Jesus has referred to God the Father throughout this gospel. In other words, it is unmistakably clear that Jesus Christ is the one who will actually judge all people who have ever lived on that final day.
This fits with what we read in John 5:22-23, where Jesus says, “The Father judges no one, but has given all judgment to the Son, that all may honor the Son, just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him.”
Similarly, Paul reminds us in Acts 17:30-31, “The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.” Jesus is the final judge, and the Father has given him final judgment because the Father wants all people to honor the Son. Consequently, all people are judged based on how they’ve responded to Jesus, the judge.
This becomes clear in our text as well. Jesus, the king, will announce to the sheep (those who have repented and placed their faith in him), “Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world” (v. 34). Then, he begins to note why he’s making such a judgment, saying, “For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me” (vv. 35-36). Similarly the unbelievers are told in verse 41, “Depart from me, you cursed, into the eternal fire prepared for the devil and his angels,” and similarly, Jesus shows why by listed all that they didn’t do for him.
Now, yes, we’re going to look in a bit at a surprising reality for how Jesus says that they did or didn’t do these things for him. But the point cannot be missed: the factor that Jesus points to for their blessing or condemnation is how they’ve responded to him.
On the way back from Cape Town this past week, Lili and I spent our long flight back to the states sitting by a guy named Ben. He was as pleasant of a guy as you could hope to be sitting by for a sixteen and a half hour flight. He was kind, interested in our lives, gracious toward people who disagreed with him (even with regard to politics!), was faithfully married to his wife, and even gave us his contact info so that if we were ever in the area, he’d give us a guided tour of the city. Lili and I both liked him. But Ben also noted, in his words, that he wasn’t religious. So, Lili made it her goal to share the gospel with him and did indeed do it.
Now, you know what would have been nice? It would have been nice to say to Ben, “Man, I know you’re not religious, and you aren’t a follower of Jesus. But that’s okay. You’re just a nice guy, and it doesn’t matter that you’re not a believer in Jesus. I’m sure you’ll be find in the end.” But you know what, that just isn’t the case. And I say that not because for some reason we all like for people to have to join our group. I say that because the Bible makes it clear. Jesus himself is the final judge, and all people are judged based on how they’ve responded to him in this life. If they repent and trust in him as the crucified and risen Lord, they’ll have eternal life, but if they don’t they’ll hear, “Depart from me, you cursed, into the eternal fire prepared for the devil and his angels” (v. 41), into eternal fire (v. 46).
So, if you’re not a believer, and you’re here today, I want to encourage you to trust in Jesus. He will judge the world. But even his note that whereas the kingdom is prepared for his people, hell was prepared for the devil and his angels reveals to us a bit of the Lord’s heart, doesn’t it? He doesn’t delight in the death of the wicked. Jesus himself is saying to you today, “I don’t want you to perish. I don’t want you to die in your sins.” So, I want to plead with you to turn from your sin and trust in him. Jesus is the final judge, and he will judge all people based on how they’ve responded to him in this life.
But there is a second truth we need to note as well, namely:
Now, let me see if I can explain from the text why I’m saying this point this way. First, why do I say how we’ve loved Christians? After all, the word “Christian” or “Christians” or even “believers” doesn’t occur in this text, so where am I drawing this from?
Well, when Jesus tells his people that they’d fed him when he was hungry, given him something to drink when he was thirsty, visited him when he was sick, and on and on, they are of course surprised. They had no memory of doing these things to or for Jesus. Thus, they ask, “Lord, when did we see you hungry and feed you, or thirsty and give you drink? And when did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?” (vv. 37-39). And Jesus answers them, “Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me” (v. 40).
Now, the question is, who is the “least of these [Jesus’] brothers”? And the answer is easy if we’ve paid attention throughout this book because every time in the gospel of Matthew that the word “brother” is used and it doesn’t mean literal brother (i.e., sibling), it refers to Jesus’ disciples. For example, in Matthew 12, when Jesus’ literal mother and brothers show up, Jesus replies, “’Who is my mother, and who are my brothers?’ And stretching out his hand toward his disciples, he said, ‘Here are my mother and my brothers! For whoever does the will of my Father in heaven is my brother and sister and mother’” (12:48-50). And Jesus’ has consistently made reference to the least of or most insignificant of his disciples, noting for example that if we even give a cup of cold water to the least significant of his disciples, we will be blessed (10:42).
So, Jesus here is referring to the way we care for our fellow Christians, our brothers and sisters in Christ. In other words, this text cannot be used in support of going and clothing or feeding unbelievers. Yes, there are other texts that tell believers we should care even for unbelievers. For example, Paul tells us in Galatians that we are to do good to all men. But this text isn’t about doing good to all men. The least of these Christ’s brothers is a reference to believers.
Why then do I say that “the vindicating evidence of Christ’s judgment” is how we have loved our fellow Christians? Well, it’s because of how I think the word “for” functions at the beginning of verse 35 and verse 42.
You see, this judgment scene doesn’t unfold with Jesus getting all of our deeds together, good or bad, and seeing whether we’ve done enough good, and then, in light of that, pronouncing judgment. In fact, before any works are referenced, judgment is already pronounced. The sheep and the goats are separated, one group to his right and one group to his left, immediately. Then, before mentioning anything about what they’ve done, Jesus simply says to the sheep, “Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.”
It is only then, at the point where Jesus’ judgment has already been made clear that Jesus then says, “For” and begins mentioning them feeding him as they’d fed his disciples, etc. And I don’t think this is in any way in conflict with the truth affirmed elsewhere throughout Scripture that we are justified by faith alone.
Here’s then what I think is going on. Jesus is pronouncing judgment, and then he’s pointing to vindicating evidence of his judgment, showing that his judgment is indeed just. In other words, it’s the same kind of thing that James argues in regard to Abraham and Rahab. James notes that someone might say to him, “You have faith and I have works,” so he answers, “Show me your faith apart from your works, and I will show you my faith by my works” (James 2:18).
In other words, James is noting that it is impossible to provide vindicating evidence that you have faith apart from pointing to works. This is why James says, “I’ll show you my faith by my works.” How does James say we saw that Abraham had faith? Well that faith was manifested by Abraham being willing to obey God and sacrifice Isaac. Abraham so thoroughly believed God that he reasoned that God would simply raise Isaac from the dead if he had to. Abraham holding the knife, ready to slay his son, is vindicating evidence that he believed God. Rahab hiding the spies was vindicating evidence that she had faith. And Jesus is showing us that what will be the tangible evidence that you and I have saving faith is that we will love our fellow brothers and sisters in Christ and minister to, serve, and care for them.
And there are two implications of this that I want us to see. The first is that Jesus so closely identifies with his people that when we care for even the least of his people, he counts that as us caring for him. That’s what Jesus says in verse 40.
And this isn’t the only time we see this in the Scripture. Remember what Jesus says to Paul (at that time still named “Saul”) in Acts 9? He says to him, “Saul, Saul, why are you persecuting me?” Now, Saul might have answered, “I’m doing nothing to you. I’m simply persecuting the church.” But that would have been to miss the point, wouldn’t it? Jesus’ point is that he so closely identifies with his people that he counts care for them as care for him and harm to them as harm to him.
Now, have you ever thought of that? Jesus loves you so much and counts you as part of his so closely that if I were to do something to serve you today, he would count it as if I were serving him and caring for him. Don’t buy into the thought that the Lord tolerates you as some accepted inconvenience or someone he’s willing to put up with. Don’t think of yourself as someone who has to wrestle with the Lord to convince him to want to do you good. He, in fact, loves you more than you can imagine, so closely treasuring you that it’s as if he’s saying to your brothers and sisters in Christ today, “Go serve him. Go care for her. Because I treasure that one so deeply that I count your love for that one as love for me.”
A second implication is that one key fruit of being born again is that we have love for our fellow Christians. In other words, one of the signs that you are converted is that you love your fellow brothers and sisters in Christ. I think we may be tempted to underestimate this, but Jesus considers this so foundational of a fruit that we belong to Christ, that he knows that he can point to our loving care for brothers and sisters in Christ as vindicating evidence of his righteous judgment of us on that final day.
In 1 John, John gives three tests to show his readers that they know the Lord. He gives them a doctrinal test. They must confess that the Son has come in the flesh. He gives them a moral test. They must walk in the light and not in darkness. And he gives them a love test. They must love their fellow brothers and sisters in Christ.
I think it’s easy for us to hold to the first two and forget the third. We understand that failing either of the first two is worthy of being removed from the church. You can’t deny that Jesus is God the Son and still claim to be a Christian. You fail the doctrinal test. Nor can you refuse to repent of sin and still claim to be a Christian. You fail the moral test. But nor can you lack love for your brothers and sisters in Christ and still claim to be a Christian. You fail the love test. If you pass the first two with flying colors the lack the third (love), you may well simply be a legalistic rule-keeper who doesn’t know Christ and will hear, “Depart from me” on that final day.
But let me say it positively. I see in this congregation a people who love and serve one another, and you might be tempted to look over that or think it natural. But it isn’t. It’s part of the evidence that you belong to the Lord. And the Lord will one day point to your love and care for your brothers and sisters, even those in this room, as vindicating evidence that he is indeed just when he says to you, “Come, inherit the kingdom prepared for you from the foundation of the world.”