Mateus 25

Mateus 25

Clarke remarks,—“No appeal, no remedy—to all eternity! No end to the punishment of those whose final impenitence manifests in them an eternal evil, and desire to sin. By dying in a settled opposition to God, they cast themselves into a necessity of continuing in an eternal aversion from him. “But some are of opinion that this punishment shall have an end. This is as likely as that the glory of the righteous shall have an end; for the same word is used to express the duration of the punishment, as is used to express the duration of the state of glory. I have seen the best things that have been written in favor of the final redemption of damned spirits, but I never saw an answer to the argument against that doctrine, drawn from this verse, but what sound learning and criticism should be ashamed to acknowledge. The original word is certainly to be taken here in its proper grammatical sense, continual being, never ending. Some have gone a middle way, and think that the wicked shall be annihilated. This, I think, is contrary to the text. If they go into punishment, they continue to exist; for that which ceases to be, ceases to suffer.” See the note on Gen. 21:33. Thus writes the “calm and learned” Dr. Clarke. There once was an Englishman named Charles Peace—an ironic name, because Peace was not a peaceful man but a contentious one. Violent, thieving, brawling, he was a career criminal who respected the laws of neither God nor man. Eventually the authorities caught up with him, and he was tried and condemned to death by hanging at Armley Jail in Leeds. On the morning of his execution, a contingent of prison officials met at Peace’s cell to take him on his final walk to the gallows. Among them was a sleepy prison chaplain whose job it was to prepare the condemned man’s soul (such as it was) for the hereafter. As the group began its solemn death march, this parson began mumbling and yawning his way through a series of unintelligible recitals. Suddenly he felt a tap on his shoulder. “What are you reading?” someone was asking. He turned to find it was Mr. Peace. “The Consolations of Religion,” he replied. “Do you believe what you are reading?” inquired the prisoner. “Well, yes, I guess I do.” Peace stared at the chaplain, stunned. Here he was, going to his death, knowing that his earthly deeds utterly condemned him before the ultimate Judge, and this clergyman was mouthing words about heaven and hell as if it were a boring chore. He said to the parson, “Sir, I do not share your faith. But if I did—if I believed what you say you believe—then although England were covered with broken glass from coast to coast, I would crawl the length and breadth of it on hand and knee and think the pain worthwhile, just to save a single soul from this eternal hell of which you speak.” —Howard G. Hendricks One who is interested in proving that there is no hell generally has a personal reason for doing so. When H. A. Ironside was a little boy, his mother would draw him to her knee and talk to him of the importance of trusting the Lord as his Savior. Once he said, “Well, Mamma, I would like to do it, but the boys will all laugh at me.” “Harry,” she replied, “remember they may laugh you into hell, but they can never laugh you out of it.” A group of troop soldiers on a ship once asked the chaplain, “Do you believe in hell?” “No, why?” “Well, then will you please resign? For if there is no hell, then we do not need you; and if there is, we do not wish to be led astray.” A church that needed a pastor invited several candidates to come and preach. One minister spoke on Psalm 9:17, “The wicked shall be turned into hell.” The chairman of the board was not in favor of him. A few weeks later, another preacher came and used the same verse for his sermon. This time the man said, “He’s good. Let’s call him.” The other board members were surprised, and one of them asked, “Why did you like him? He used the same text as the other minister.” “True,” replied the chairman, “but when the second man emphasized that the lost will be turned into hell, he said it with tears in his eyes and with concern in his voice. The first preacher almost seemed to gloat over it.” The doctrine of hell is based on the premise that the punishment must fit the crime. Men refuse to give themselves to God—God refuses to give Himself to them eternally. They spurn fellowship with God—they are given separation from God. They cast Christ out of their lives—they are cast out of His life. They reject—they are rejected. I remember my graduation from middle school near Philadelphia. The school provided each one of us with an autograph book which we passed among our fellow students for them to sign and write a few words as a momento of our years together. One of my fellow students wrote the following words: “If in heaven we don’t meet, I hope we both can stand the heat! Ha! Ha!” What that boy didn’t realize is that hell is no laughing matter. If he really realized where he was heading, he should have been deeply troubled. We do the unsaved a great disfavor to let them think otherwise. —George Murray Voltaire, the French infidel, was more honest than some modern “Christian” preachers. When he received a letter from a man who said he had “succeeded in getting rid of the idea of hell,” Voltaire replied, “Congratulations—I wish I could.” A warden at a large prison was concerned about a longtime inmate because no one ever came to see him. Knowing that visitors boost morale, he called the man into his office one day. “Lefty,” he asked, “do you have any close relatives or personal friends?” “Sure,” Lefty answered. “But no one has visited you since the day you arrived. May I contact somebody for you?” “It wouldn’t do no good,” Lefty replied with a shrug. “They’re all here.” Walter Hooper, C. S. Lewis’s secretary, chuckled when he read this grave inscription: “Here lies an atheist, All dressed up with no place to go.” When he told C. S. Lewis about this, Lewis didn’t chuckle. He responded, “That atheist probably wishes now that were true.” A young man in Switzerland had been brought up in a home where God and the Bible were revered. Although the Gospel was often presented to him with loving urgency, he refused to believe and became increasingly rebellious. Finally he said, “I’m sick and tired of Christians. I’m going to look for a place where I can avoid them.” His mother wept as he packed his suitcase and left home. He boarded a train, only to find that two passengers seated behind him were discussing the Scriptures. “I’m not going to stay here,” he muttered. At the next stop he left the coach and entered a restaurant. To his dismay, some elderly women were talking about the return of the Lord. Knowing a ship was docked nearby, he decided it might be a way to escape the “religious chatter” he encountered at every turn. But when the steamer embarked, he discovered that it was filled with happy young students from a Bible academy. Thoroughly disgusted, he made his way downstairs to find the bar. Approaching the captain, he exclaimed, “Say, can you tell a man where he can get away from all these cursed fanatics?” The skipper looked up and said with a grin, “Yes, just go to hell. You won’t find any Christians there.” These startling words caused him to realize his eternal peril and when he returned home, he received the Savior. No man should preach on hell who can do so with dry eyes. —Charles H. Spurgeon After discussing the difference of the eternal state of man after death with a returned soldier from World War II, he just denounced the brutality of war and concluded with a rare bitterness in his accusation against Hitler and what he called “his gang.” This gave me an opportunity. Since he had previously vehemently denied all difference in the eternal state and strongly argued that all will enter heaven, my comment was, “You better change your mind about Hitler and ‘his gang.’ Since you insist that all go to the same place, what if the first man you meet in heaven is Hitler?” “Oh!” he cried out. “That could never be!” “But where will he be?” “To hell with him,” was the soldier’s bitter reply. “But there is no hell, according to your opinion.” “There must be one for that kind of people” was my friend’s emphatic word. —George W. Peters A minister preached a sermon on the subject of eternal punishment. The next day a young man came to see him to dispute what he heard preached. He said to the minister, “I believe that there is a difference between what you and I believe about eternal punishment. I came here in order to settle this difference.” The minister thought for a while and then turned to the young man and said, “There is no dispute between you and me. If you turn to Matthew 25:46 you will find the dispute is between you and the Lord Jesus Christ, and I advise you to go immediately and settle it with Him.” Robert Neighbour - The Wages of Sin "For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord" (Rom. 6:23). "The soul that sinneth, it shall die." The word "death" here, as in our key verse, does not refer merely to physical death. It includes eternal separation from God. "Sin, when it is finished, bringeth forth death" (James 1:15). This death is the absence of life, and it means just what Christ said, when He cried on the Cross, "My God, My God, why hast Thou forsaken Me?" Christ tasted death for every man; and that death was realized in the cry of Calvary. John wrote (17:13): "This is life eternal, that they might know Thee the only True God, and Jesus Christ." But death, eternal death, means eternal existence apart from God. An existence with no Christ, no Saviour, no home, no hope! It means the endless, shoreless sea of eternity, apart from God. Over every sinner's head are written God's words of condemnation, "Mene, Mene, Tekel, Upharsin." If the sinner could open his eyes, he would see his condemnation plainly inscribed. Let us bring out a few passages which shew the sinner's fate, and describe therein the wages of sin. "Lost." What an awful word, and yet we read, "Jesus Christ came to seek and to save the lost." "Perish." Another word full of terror, but God sent His Son, that "Whosoever believeth in Him should not perish." "Condemned already." Another word which startles. It is the sentence passed, the judgment hanging over the soul! "He that believeth not is condemned already" (John 3:18). Of the believer is written: "But there is now no condemnation to them which are in Christ Jesus" (Rom. 8:1). The three words above show the present lot of the sinner; but, thank God, it is a lot from which a sinner may be saved if he will turn to Christ. Let us give a few additional words which set forth the eternal condemnation of the one who rejects Christ and who will not come unto Him that he might have life. "Punishment." "And these shall go away into everlasting punishment" (Matt. 25:46). "Everlasting fire." "Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels" (Matt. 25:41). "Torment." "And in hell he lift up his eyes, being in torment" (Luke 16:23). "Hell." "The wicked shall be turned into hell, and all the nations that forget God" (Ps. 9:17). "Smoke of torment." "And the smoke of their torment ascendeth up for ever and ever" (Rev. 14:11). "No rest." "And they have no rest day nor night, who worship the beast and his image" (Rev. 14:11). "The lake of fire." "And death and hell were cast into the lake of fire" (Rev. 20:14). "Fire and brimstone." "But the fearful, and unbelieving, * * have their part in the lake which burneth with fire and brimstone: which is the second death" (Rev. 21:8). The words above describe something of what awaits those who reject Christ. Surely upon the wicked God will rain snares and a horrible tempest (see Ps. 11:6). They will be cast into eternal burnings. Such are the wages of sin. Robert Neighbour - The Punishment of the Wicked As Set Forth in the Gospels "The wrath of God abideth on him" (John 3:36) We now come to the part of the message which is all-important. We are living in an age when people seem to desire to excuse sin on the one hand, and deny its punishment on the other. We are going to give you the teachings of the Gospels first; because they will include the words of our own precious Lord, Who loved sinners and Who came to seek and to save them. 1. Our first passage — Matthew 3:7: "But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?" John the Baptist believed in the punishment of the wicked, because he urged men to flee from the wrath to come. Why seek to save the sinner, if there is nothing to save him from? Why preach the grace which will carry us into Heaven, if there is no hell? 2. Our second passage — Matthew 11:22 and 24: "But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee." The Lord Jesus here positively teaches that there is a day of judgment in which punishment shall be meted out. He goes so far as to say that Chorazin and Bethsaida shall have a heavier punishment than Tyre and Sidon, and that Capernaum shall suffer more than even Sodom. The same thing is taught in chapter 12:41, where the men of Nineveh will rise up in the day of judgment against the generation who had refused the Lord. 3. Our third passage — Matthew 26:24: "It had been good for that man if he had not been born." Such words as these are meaningless unless there is punishment for the wicked. Certainly it would not have been good for Judas not to have been born if he merely went out into eternal oblivion when he died. But Judas went out with Christ's eternal woe written over him. 4. Our fourth passage — Matthew 13:40 and 42: "As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. These words mean something. Jesus Christ speaks of the children of the wicked one as being the tares: they are to be burned, cast into a furnace of fire, where there is wailing and gnashing of teeth. 5. Our fifth passage — Matthew 18:8 and 9: "Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire." The expression "everlasting fire" and "hell fire" are not written to scare people. They were spoken by the Lord Jesus Christ Who loved men enough to die for them. They carry with them only a touch of the awful woes that await the wicked. 6. Our sixth passage — Matthew 25:41 and 46: "Then shall He say also unto them on the left hand, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels. And these shall go away into everlasting punishment: but the righteous into life eternal." Here we have certain ones who are to enter into everlasting fire and everlasting punishment. In contrast to this the righteous are to enter into everlasting life. 7. Our seventh passage — Mark 9:44: "Where their worm dieth not, and the fire is not quenched." Three times did Christ utter these same words: once in verse 44; then in verse 46; and then in verse 48. He describes hell as a place where "their worm dieth not." And then He adds that the "fire is not quenched." The literalness of this picture may not be doubted. Did not the rich man lift up his eyes "being in torments"? Did not he say, "I am tormented in this flame"? Did not Abraham say: "Son, remember"? 8. Our eighth passage — Mark 3:29: "But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation." The literal translation is: "He is guilty of an eternal judgment." Men may try to belittle the "wrath to come" and decry the "judgment of the great white throne," but the Word of God never shields them. 9. Our ninth passage — John 3:16: "For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." We are closing our Scriptures from the Gospels with this love verse. It has been called "the Gospel in a nutshell," but in the heart of this verse is an expression which needs to make us stop and think. Consider the words "should not perish." Oh, what depths of meaning are wrapped up in that word "perish"! In the 39th verse the full meaning of "perish" is expressed by the words — "the wrath of God abideth on him." TODAY IN THE WORD Are Baby Boomers in denial? The leading edge of the post-World War II ""Baby Boom"" generation turned 50 last year, but they're not about to acknowledge it. Boomers battle aging with body lotions, hair coloring, cosmetics and vitamins. They flock to health clubs and follow ""miracle diets."" They read self-help books by the tens of millions. Meanwhile, many have experienced their first serious illnesses, including high blood pressure and heart disease. Whether Boomers want to acknowledge it or not, they are aging. Mortality is a reality of human experience that simply won't go away. Like it or not, so is the question of eternal destiny. When it comes to the topic of heaven and hell, many would simply rather not think about hell. Although the world doesn't want to face it, and as uncomfortable as it makes many believers, the existence of hell is part of the revelation of God. We need to know the truth concerning hell as part of our commitment to the ""whole will of God"" (Acts 20:27). Most of the objections to hell center around the argument that a good and loving God would not create a place as horrible as hell or send people there for eternity. The unstated part of this argument is that most people are ""ordinary folks"" trying to do their best and don't really deserve eternal judgment. We will deal with these objections and ideas over the next few days, then finish up the month by returning to the topic of heaven and our future there. Today's text describes a judgment that we believe will occur at the end of the Tribulation. In the middle of this discourse, Jesus reveals the fact of the existence of hell: ""the eternal fire prepared for the devil and his angels"" (Matt. 25:41). TODAY ALONG THE WAY The gospel has to be bad news--sin--before it can be good news--salvation. This is certainly true when it comes to the subject of hell. Some gospel presentations skirt the issue because people don't like to hear that they are judged and condemned to hell unless they turn to Christ. Whatever you did for one of the least of these brothers of mine, you did for me. - Matthew 25:40 TODAY IN THE WORD The "Nourishing" Ministry - About once a week, Jane Pigue of Greenwood, Missouri, swings into high gear and bakes 25 to 30 loaves of fresh, homemade bread. The next day, she delivers it to needy people in the Kansas City area–people suffering from cancer or other health problems, or people going through a crisis or down time in their lives. She sometimes takes the bread to a local mission or church food pantry. Jane bakes bread as a way of expressing Jesus’ love to others. “How can I do anything less, when Jesus gave His all for us?” she said. “I just let Him work through me.” Her goal: “Do all the good I can, for all the people I can, for as long as I can.” Jane’s bread ministry pleases Christ, as we know from today’s reading. While we are not certain whether this passage describes a specific future judgment or is a parable of sorts, the lesson remains the same: We must show brotherly love and kindness, especially to those in God’s family. The parable of the talents that opens Matthew 25 teaches us to work for God’s glory, and these verses give extra motivation! What makes the difference between the favored sheep and the condemned goats? Their actions. While we know salvation is not earned by merit, these verses highlight the key truth that trees are known by their fruit (Matt. 7:15–27). Specific acts of compassion are mentioned, including providing food and clothing, showing hospitality, and visiting prisoners and sick people (cf. Isa. 58:6–9). Jesus’ many healing miracles are a good place to see His own compassion in action. TODAY ALONG THE WAY Were you convicted by anything on Jesus’ list in today’s reading? Then act on it! These verses contain their own applications: giving food and clothes to the poor, visiting prisoners, and other ministries of compassion. The Son of Man is going to come in his Father’s glory . . . and then he will reward each person according to what he has done. - Matthew 16:27 TODAY IN THE WORD In the town of Nuevo Laredo, Mexico, just across the U.S. border from Laredo, Texas, the murder rate has skyrocketed recently. Nearly all the murders are drug-related. Townspeople feel powerless to do anything because many officials are either controlled by drug lords or are too fearful to execute justice. Even where officials try to render justice, there is only one Person who will render judgment with perfect justice, and that is Jesus Christ at the final judgment. As we conclude looking at Jesus' teaching on the kingdom, it's fitting to consider what He said about the final events at the end of history. Today's parable likens groups of people to sheep and goats. Both groups are evaluated according to their response to Jesus. The parable opens with a vision of Jesus in exalted glory. As the nations gather before Him, He renders judgment. This affirms that Jesus is God, because the role of final judgment belongs to God alone. There's much debate about whether this parable refers to treatment of the poor and needy in general or messengers of the gospel in particular. Although Jesus was deeply concerned about the disadvantaged, the connection between the least of these brothers and Jesus Himself (Mt 25:40) suggests that He has in mind servants of the kingdom. We clearly know from the book of Acts that sharing the gospel led to physical deprivation and imprisonment. Later church history confirms the suffering that accompanied those who brought the gospel to the ends of the earth or even to their own people. This parable teaches several important truths about the kingdom: first, physical hardship is part of our calling as gospel messengers. Second, people's response to the gospel has eternal consequences. Those who receive the gospel and its messengers enjoy a heavenly inheritance; those who reject the gospel and its messengers receive eternal damnation. TODAY ALONG THE WAY The Bible's teaching on the final judgment isn't popular in a time that condones just about any belief or behavior. This passage forces us to reconsider our commitment to the gospel and willingness to suffer for it. If you do not yet know Jesus as your Savior, this passage shows that there are eternal consequences for rejecting Him. Matthew 25:42 for I was hungry, and you gave Me nothing to eat; I was thirsty, and you gave Me nothing to drink; Mt 25:35 10:37,38 12:30 Am 6:6 Jn 5:23 8:42-44 14:21 1Co 16:22 2Th 1:8 Jas 2:15-24 1Jn 3:14-17 4:20 THE KING EXPLAINS THE FATE OF THE GOATS For (gar) - Term of explanation. I was hungry (peinao), and you gave Me nothing to eat (esthio); I was thirsty (dipsao), and you gave Me nothing to drink - Note the repeat phrase you gave Me nothing, which means as explained earlier, that the goats did absolutely nothing kind and beneficial for the followers of Christ and for the Jews (see note). And when they rejected, ignored or persecuted these believers, they did in effect the same to Christ Who indwells each believer. Note how derelict these goats were, that they refused even a simple act of kindness like giving a drink of water. The corollary is these small acts of kindness are not "small" in the eyes of the King! Presumably the goats knew the right thing to do for the suffering Christ followers and Jews and did not do it. "Therefore, to one who knows the right thing to do and does not do it, to him it is sin." (James 4:17+) Matthew 25:43 I was a stranger, and you did not invite Me in; naked, and you did not clothe Me; sick, and in prison, and you did not visit Me.’ Related Passages: Hebrews 13:3+ Remember (present imperative see our need to depend on the Holy Spirit to obey) the prisoners, as though in prison with them, and those who are ill-treated, since you yourselves also are in the body. THE KING SUMS UP GOATS' FAILURE TO SHOW COMPASSION I was a stranger (xenos),, and you did not invite (sunago) Me in; naked (gumnos), and you did not clothe (periballo) Me; sick (astheneo), and in prison (phulake), and you did not visit (episkeptomai) Me.’ - Did you see the repeated pronoun? ME! They ignored the King! Note that the failure to minister to the followers of Christ in each of these 6 areas was not a sin of commission, an overt evil action, but was a sin of omission. In other words the King's rebuke was not for evil done, but for good left undone. The takeaway is that sins of omission are just as damning as sins of commission. What we do or don’t do for the “least of these”, the King counts as done to Him QUESTION - What is a sin of omission? GOTQUESTIONS.ORG ANSWER - James 4:17 declares, "Anyone, then, who knows the good he ought to do and doesn’t do it, sins." A sin of omission is a sin that is the result of not doing something God’s Word teaches that we should do. It is generally used in contrast with the corresponding phrase “the sin of commission,” or sins that a person actively commits. Paul juxtaposes the two concepts in Romans 7:14-20. He decries his tendency toward both types of sin. He does what he doesn’t want to do and knows is wrong—the sin of commission—and he doesn’t do what he knows he should do and really wants to do—the sin of omission. Here is a picture of the new nature in conflict with the flesh in which it dwells. In the New Testament, the classic example given by Jesus is the account of the Good Samaritan. After a man had been beaten and left in need of help, the first two men to pass by—a priest and a Levite, both of whom knew better—failed to act. The third man, a Samaritan, stopped to show compassion to the man in need (Luke 10:30-37). Jesus used this example to teach that we are to likewise help those in need. By doing so, he clearly communicated that it is sinful to avoid doing good, just as it is sinful to pursue what is evil. Jesus further describes the sins of omission in Matthew 25:31-46. The goats, those who are sent away by Christ, are those who saw others hungry and thirsty, but did not provide food and water. They are those who saw others in need of clothing, who were sick or in jail but did nothing to clothe or comfort them. These are all examples of sins of omission. There was no sin committed against these needy people—they were not intentionally starved or deprived of their clothing. But the sin of omission was committed when those who could have provided for them chose not to. Finally, the apostle Paul provides a summary statement that explains why we should do what is right and refrain from sins of omission: “Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up” (Galatians 6:9). When we do the will of our heavenly Father (Matthew 12:50), we avoid sins of omission and live productive, fruitful lives pleasing to God (Romans 12:1-2; John 15:1–11). QUESTION - What is a sin of commission? GOTQUESTIONS.ORG ANSWER - There are two basic ways we sin: either by omission or commission. Sins of omission are those in which we knew we should have done something good, but refused (James 4:17). A sin of commission is a sin we take action to commit, whether in thought, word, or deed. A sin of commission can be intentional or unintentional. Foreknowledge is not the issue. If you visit another country in which traffic drives in the left lane, and you drive in the right lane, you are still breaking the law whether you know it or not. The Old Testament Law prescribed special sacrifices for sins that were unintentional but were nevertheless sins (Numbers 15:22–24; cf. Hebrews 9:7). Humanity’s first sin was a sin of commission. God forbade the eating of a certain fruit (Genesis 2:16–17). Adam and Eve knew God’s command and disobeyed anyway (Genesis 3:6). They took action to commit a sinful act. When King David committed adultery and then had Uriah killed to cover it up, both were sins of commission (2 Samuel 11). The Bible does not hide the often sordid details of the lives of people He loved and used anyway. Its pages are peppered with sins of commission by great leaders such as Abraham (Genesis 20:2), Moses (Exodus 2:11–12), David (2 Samuel 12:13), Solomon (Nehemiah 13:26), Peter (Matthew 26:74–75), and Paul (Galatians 1:13). We are all guilty of sins of commission. We all commit intentional sin by acting in ways God has forbidden. We also commit unintentional sin in our ignorance of God’s standards (Acts 3:17; 1 Peter 1:14; Leviticus 4:13–14). Our sin nature keeps us from fellowship with God. We may be able to limit the number of sins we openly commit, but we cannot cleanse our hearts. Jesus said that “what comes out of the mouth proceeds from the heart, and this defiles a person. For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false witness, slander” (Matthew 15:18–19). That’s why we need Jesus. We cannot stop ourselves from sinning, and by sinning we eliminate any hope of connecting with a holy God. Only when we allow Christ’s death and resurrection to be our substitute can our sin be expunged (Colossians 2:14; Romans 6:6). 2 Corinthians 5:21 says, “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.” Jesus took upon Himself all our sins of commission and omission and paid the debt we owe God. Psalm 51 is the prayer David wrote after he had been confronted with his own sin of commission. He had sinned greatly, and there would be consequences (2 Samuel 12:14–15). But he knew how to repent. And he had enough confidence in the mercy of God to cry out, “Create in me a pure heart, O God, and renew a steadfast spirit within me. Do not cast me from your presence or take your Holy Spirit from me. Restore to me the joy of your salvation and grant me a willing spirit, to sustain me” (Psalm 51:10–12). David models for us the right way to deal with our sins of commission. When we recognize our sin against God, we can turn to Him, acknowledge that sin, and ask for His cleansing. We can trust in the power of Jesus’ shed blood to wipe away our sin. God promises to restore us to fellowship and strengthen us to live in a way that pleases Him (Philippians 4:13). Matthew 25:44 “Then they themselves also will answer, ‘Lord, when did we see You hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not take care of You?’ when: Mt 25:24-27 Mt 7:22 1Sa 15:13-15,20,21 Jer 2:23,35 Mal 1:6 2:17 3:13 Lu 10:29 Related Passages: Matthew 7:22+ “Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ Matthew 10:40+ “He who receives you receives Me, and he who receives Me receives Him who sent Me. THE EXCUSE OF THE GOATS Then (tote) is an expression of time, which usually marks progression in a narrative. In this case the King gives the goats a chance to rebut the charges. They themselves also will answer, ‘Lord (kurios) - They themselves is interesting as it indicates they were speaking in their own defense. Notice they address King Jesus as "Lord," the right title acknowledging His authority but their words were hollow and hypocritical. One is reminded of Jesus' words in Luke 6:46+ "Why do you call Me, ‘Lord, Lord,’ and do not do what I say?" The goats did not do what He said! One is also reminded of Paul's warning to all who reject Jesus as Savior... For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name, 10 so that (term of purpose/result) at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, 11 and that every tongue will confess that Jesus Christ is Lord (kurios), to the glory of God the Father. (Php 2:9-11+) When did we see You hungry (peinao), or thirsty (dipsao), or a stranger (xenos), or naked (gumnos), or sick (astheneo), or in prison (phulake), and did not take care of (diakoneo - minister to) You? - Notice how they claim innocence and/or ignorance but the way Jesus phrased it in the previous passages indicates they saw the needs, but they just did not respond. The implication of their words is something like "Had we seen it, we would have responded." Liar, liar, pants on fire! The goats' refusal to attend to the needs of the King's brothers (see note) is a reflection of their lost, unsaved state. Did not take care of (diakoneo - minister to) You? As noted above, their question implies that had they known, they would have acted to take care of the King. Their defense is not denial of action, but denial of recognition -- "We did not know it was You!" Matthew 25:45 “Then He will answer them, ‘Truly I say to you, to the extent that you did not do it to one of the least of these, you did not do it to Me.’ to the extent: Mt 25:40 Ge 12:3 Nu 24:9 Ps 105:15 Pr 14:31 17:5 21:13 Zec 2:8 Jn 15:18,19 Ac 9:5 1Jn 3:12-20 5:1-3 THE KING RESPONDS WITH ANOTHER "AMEN" DECLARATION Then (tote) is an expression of time, which usually marks progression, in this case the King condescending to even give them an explanation for His verdict (Mt 25:41+). Even this is a reflection of His grace, for He did not have to explain His decision to them! He will answer them, ‘Truly (amen) I say to you - His amen underscores the solemn and authoritative nature of His declaration. He is speaking the absolute truth to them. To the extent that you did (poieo) not do it to one of the least (elachistos) of these - The King's standard by which the goats were judges is what they failed to do, not just what they actively did wrong. They commited a sin of omission failing to act when love and mercy were called for to the least of these. The least refers to Christ's disciples, those who were without status, power, or recognition and thus who were easily overlooked. Not only were they easily overlooked but in the Great Tribulation they were even killed! (Rev 13:15+) You did (poieo) not do it to Me - The King identified with the "commoners," those who were His brethren by virtue of having entered into the new covenant by grace through faith (see Oneness of Covenant). In neglecting the least of these they were neglecting Christ. Many people imagine they would serve Christ if He stood before them. But in this verse, Jesus exposes the heart. Those who truly love Him will serve even the least, without expecting reward or recognition. The goats failed not just in charity, but in love. They missed Christ because they never looked for Him in the lowly. Matthew 25:46 “These will go away into eternal punishment, but the righteous into eternal life.” eternal punishment: Mt 25:41 Da 12:2 Mk 9:44,46,48,49 Lu 16:26 Jn 5:29 2Th 1:9 Rev 14:10,11 20:10,15 21:8 the righteous: Mt 13:43 Ps 16:10,11 Jn 3:15,16,36 10:27,28 Ro 2:7-16 5:21 6:23 1Jn 2:25 5:11,12 Jude 1:21 ALL SOULS WILL SPEND ETERNITY IN ONE PLACE OR THE OTHER These will go away (aperchomai) into eternal (aionios) punishment (kolasis) - These refers to the goats, those who had no works to show they had been born again. But - Term of contrast. This is without a doubt one of the most significant contrasts in all the Bible. It marks the separation, the chasm if you will, between, eternal death and eternal life. The righteous (dikaios) - In context, this refers to the sheep, but by extension refers to every person who has placed their faith in Christ and been justified or declared righteous as the gift of God. This would of course include all OT believers, Abraham being the prototype, Moses writing "Then he believed in the LORD; and He reckoned it to him as righteousness." (Ge 15:6+, cf Gal 3:8+) In short, Abraham was declared righteous and accounted righteous in the same way as NT believer -- by faith. His faith was in what he knew about Christ. He looked forward to the Cross. We today look back to the Cross. Into eternal (aionios) life (zoe) - Notice the repetition of the crucial time word eternal (aionios). Can you see what Jesus is teaching about the length of separation in hell? Clearly, if eternal life is forever in the presence of the Lord, eternal punishment is forever in the absence of the Lord. You can argue all you want about the horrors of hell (and I will agree that the teaching is painful to contemplate as I have dear relatives who are likely in hell) and how surely it must have an end, but a simple, literal interpretation of Jesus' words does not allow one to come to that conclusion. ETERNAL LIFE - SURPRISINGLY THIS PHRASE IS FOUND ONLY 26X - Matt. 19:16; Mk. 10:17; Mk. 10:30; Lk. 10:25; Lk. 18:18; Jn. 3:15; Jn. 5:39; Jn. 6:54; Jn. 6:68; Jn. 10:28; Jn. 17:2; Acts 13:48; Rom. 2:7; Rom. 5:21; Rom. 6:23; 1 Tim. 6:12; 1 Tim. 6:19; Tit. 1:2; Tit. 3:7; 1 Jn. 1:2; 1 Jn. 2:25; 1 Jn. 3:15; 1 Jn. 5:11; 1 Jn. 5:13; 1 Jn. 5:20; Jude 1:21 John