Gospel of Matthew Chapter 25 Vs. 40

 The Final Judgment

Matthew 25:40 “And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done [it] unto one of the least of these my brethren, ye have done [it] unto me.”

Inasmuch as ye... The reason and basis of the judgment of the nations. God will curse or bless according to how men have dealt with Israel. He will forever respect and fulfill the Abrahamic covenant (Gen. 12:1-3).

unto one of... This refers in particular to other disciples. Some would apply this to national Israel, others to needy people in general. But here Christ is specifically commending those on His right (verse 34), for the way they received His emissaries.

the least

The word in the Greek order is emphatic: One of these my brethren, the least. So Rev., even these least.

my brethren, ye... The brethren of Jesus according to the flesh (Mat. 10:6; John 1:11; Rom. 9:5).

You see, when we do anything to help someone else, Jesus counts it as we are doing these things for Him. We cannot directly do these things for Him, but everything, regardless of how small it is, that we do for our fellowman is counted as being done for Jesus. God really smiles on those who help women and children who cannot help themselves.

We read love your neighbor as yourself. This is not a principle that the world understands. But besides getting a reward stored up in heaven for the good things we do, doing good makes you feel good about yourself.

It is true that the preceding parables have each given a partial view of the judgment, -the first as affecting those in office in the Church, the second and third as applied to the members of the Church; but just as those specially contemplated in the first parable are included in the wider scope of the second and third, so these contemplated in the second and third are included in the universal scope of the great judgment scene with which the whole discourse is fitly and grandly concluded.

The King will answer that they performed these services for the least of these brothers of Mine, and by so doing were ministering to the King (Mat. 25:40).

The expression these brothers must refer to a third group that is neither sheep nor goats. The only possible group would be Jews, physical brothers of the Lord. In view of the distress in the Tribulation period, it is clear that any believing Jew will have a difficult time surviving (cf. Mat. 24:15-21). The forces of the world dictator will be doing everything possible to exterminate all Jews (cf. Rev. 12:17). A Gentile going out of his way to assist a Jew in the Tribulation will mean that Gentile has become a believer in Jesus Christ during the Tribulation. By such a stand and action, a believing Gentile will put his life in jeopardy. His works will not save him; but his works will reveal that he is redeemed. Known as tribulation saints.

Book of Hosea Chapter 10 Vs. 15

 ONCE MORE: PUPPET-KINGS AND PUPPET-GODS

So shall Bethel do unto you because of your great wickedness: in a morning shall the king of Israel utterly be cut off. Hos. 10:15

So shall Beth-el... Which had been a place of God, had been turned into a place of calf worship. God's fury was kindled against them, because of this worship of a false god. The time this happened, was a time when it appeared they were gaining in prosperity. They were prosperous in the flesh, but their spiritual lives were greatly lacking.

Hosea (ca. 732-722 B.C.).

the king of... The king was cut off and helpless. It happened so suddenly; it seemed like a morning.

Bethel, which here represents the nation as a whole, would experience a similar fate because of her great sin (cf. Hos. 4:15; Amos 7:10-17). The fall of Israel’s king would signal the conquest of the nation by Babylon (cf. Hos. 10:3, 10:7; 2Kgs. 17:4-6).

Thus, shall I do to you, O house of Israel, because of the evil of your evil: soon shall the king of Israel be undone-undone.

The political decay of Israel, then, so deeply figured in all these chapters, must end in utter collapse. Let us sum up the gradual features of this decay: the substance of the people scattered abroad; the national spirit dissipated; the national prestige humbled; the kings' mere puppets; the prophets corrupted; the national vigor sapped by impurity; the idolatry conscious of its impotence.

Bethel, which here represents the nation as a whole, would experience a similar fate because of her great sin (cf. Hos. 4:15; Amos 7:10-17). The fall of Israel’s king would signal the conquest of the nation by Babylon (cf. Hos. 10:3, 10:7; 2Kgs. 17:4-6).

Gospel of Matthew Chapter 25 Vs. 39

 The Final Judgment

Matthew 25:39 “Or when saw we thee sick, or in prison, and came unto thee?”

Or when saw... For though he bore the sicknesses of his people, yet we never read of his being sick himself, nor was he ever cast into prison. But this has been the case of many of his servants, such as John the Baptist, Peter, and Paul, and multitudes of others, who have been tenderly and affectionately used by their fellow Christians.

These are valid questions. They had never literally fed Jesus, or visited Him, or given Him water to drink, or clothed Him. They could not understand what Jesus was saying, because they could only think of literally doing these things for Jesus and not His brethren.

All, all is naked and opened unto the eyes of Him with Whom we have to do.

Again, The King’s statement will prompt the sheep to respond that they do not recall ever having ministered directly to the King (Mat. 25:37-39).

Hosea Chapter 10 Vs. 14

 ONCE MORE: PUPPET-KINGS AND PUPPET-GODS

Therefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled, as Shalman spoiled Betharbel in the day of battle: the mother was dashed in pieces upon her children. Hos. 10:14

a tumult arise... The chapter ends with a grim description of the devastation that would come to the wayward people of God.

as Shalman spoiled... The name Shalman may refer to Salamanu, a Moabite king who invaded Gilead (around 740 B.C.), or to Shalmaneser V, the Assyrian king who conquered Israel (in 722 B.C.), who played a role in Israel’s demise (2Kgs. 17:3-6).

Betharbel in the... Although the location of Beth-arbel is uncertain, the memory of the heinous crimes committed there was vividly etched into their minds. Perhaps Arbela on the east of Jordan.

Even though this happened in battle, it was really a judgment of God against these people. This all happened because of their sins. The attack was against the fenced cities. We can see from the mother being dashed to pieces upon her children, just how cruel and inhuman this conflict was. This was possibly, the battle where Shalmaneser, king of Assyria, comes against Samaria three years. This was a very cruel time, when many died horrible deaths.

For the tumult of war shall arise among thy tribes, and all thy fenced cities shall be ruined, as Salman beat to ruin Beth-Arbel in the day of war: the mother shall be broken on the children"-presumably the land shall fall with the falling of her cities. Thus, shall I do to you, O house of Israel, because of the evil of your evil: soon shall the king of Israel be undone-undone.

In response to Israel’s pride the Lord said He would destroy a source of her false confidence (fortresses, cf. Hos. 8:14). The severity of the judgment is emphasized by a comparison with a historical incident that was apparently well known to Hosea’s contemporaries. But the identity of Shalman and the location of Beth Arbel are uncertain. The most popular identifications of Shalman have been: (a) Shalmaneser III (an Assyrian ruler who campaigned against the West in the ninth century B.C), (b) Shalmaneser V (the Assyrian ruler from 727 to 722 B.C; but his invasion of Israel postdates Hosea’s prophecy), and (c) Salamanu (a Moabite king mentioned in a tribute list of the Assyrian king Tiglath-Pileser III and a contemporary of Hosea). Beth Arbel has been identified by some (e.g., Eusebius) with modern Irbid (Arbela) in the northern Transjordan region about 18 miles southeast of the Sea of Galilee and by others with modern Arbel two miles west of the Sea of Galilee (Arbela in the apocryphal 1 Maccabees 9:2, JB). At any rate this particular battle was vividly remembered for its atrocities, especially the wholesale slaughter of women and children.

Gospel of Matthew Chapter 25 Vs. 38

The Final Judgment

Matthew 25:38 “When saw we thee a stranger, and took [thee] in? or naked, and clothed [thee]?”

When saw we... As they had never seen Him hungry and thirsty, in His own person, though He was both in the days of His flesh and were ministered to. Both by angels, and by good women out of their substance.

They had never seen Him a stranger and took Him into their houses; yet they had, seen Him hungry and thirsty, and as a stranger in his members, and had done these good deeds to Him in them, and to them for His sake.

or naked, and... For so Christ in person never was, until stripped of his raiment by the soldiers, and officers. But they had seen many of His poor saints without clothing, and had covered their nakedness.

There are those who, looking at this conversation in the most superficial way, find in it the doctrine of salvation by works, and imagine that they are warranted on the strength of this passage to set aside all that is written in other parts of Scripture as to the necessity of change of heart, to dismiss from their minds all concern about creed or worship, about doctrine or sacraments or church membership. Be kind to the poor-that will do instead of everything else.

Again, The King’s statement will prompt the sheep to respond that they do not recall ever having ministered directly to the King (Mat. 25:37-39).

Book of Hosea Chapter 10 Vs. 13

 ONCE MORE: PUPPET-KINGS AND PUPPET-GODS

Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: because thou didst trust in thy way, in the multitude of thy mighty men. Hos. 10:13

plowed wickedness, ye... Sown wickedness and reaped iniquity. Instead of working righteousness (verse 12), you have taken a great deal of pains in the service of sin, to compass your wicked designs.

have reaped iniquity; ... Four things that will bring a curse:

1. Sowing wickedness

2. Eating the fruit of lies

3. Trusting in own way

4. Trusting in men—even a multitude of mighty men

Ye have in return, received the fruit of iniquity, namely punishment or calamity.

ye have eaten... Fed yourselves with vain hopes, which have deceived and will deceive you. Or, you have trusted to that which has been only deceptive, not really satisfying or profitable.

because thou didst... I. e., not God's. They forsook God's way and followed ways of wickedness and misbelief. While displeasing God, they trusted in the worship of the calves and in the help of Egypt and Assyria, making flesh their arm, and departing from the living God. So long as a man mistrusts his ways of sin, there is hope of his conversion amid any depths of sin. When he trusts in his ways, all entrance is closed against the grace of God. He is as one dead; he not only justifies himself but is self-justified. There is nothing in him, neither love nor fear, which can be awakened.

in the multitude... Their valiant soldiers, their numerous armies, and the generals of them, well skilled in war, and courageous. Also in their auxiliaries, which they had from the Egyptians and others. These they put their confidences in, to protect them, also in their garrisons and fortresses.

They had placed their faith in false gods, they lived wicked lives. They dealt unfairly with the people around them. They had planted wickedly, and they would reap iniquity. They would lie, or cheat or steal, if it would benefit them. They had left Holy God to worship false gods with no morals. They were doing whatever was right in their own sight. They looked to the outward might of men, and not at their hearts. They were respecters of persons, because of their position in the community.

Ye have ploughed wickedness; disaster have ye reaped: ye have eaten the fruit of falsehood; for thou didst trust in thy chariots, in the multitude of thy warriors.

The exhortation in Hos. 10:12 actually summarizes the appeal made by Israel’s prophets throughout her history. But the sinful nation had not responded properly, producing instead wickedness (cf. Hos. 10:15), evil, and deception. Rather than relying on the power of God, the nation had depended on her own military might. The contrast between God’s desires and Israel’s response heightens her guilt. So the call to repentance (Hos. 10:12) had a twofold function: it testified to the Lord’s grace and contributed to the development of the prophet’s accusation.

Gospel of Matthew Chapter 25 Vs. 37

 The Final Judgment

Matthew 25:37 “Then shall the righteous answer him, saying, Lord, when saw we thee an hungered, and fed [thee]? or thirsty, and gave [thee] drink?”

Lord, when saw... Questions 146-150. Next, Mat. 25:44. This barbarous expression, an hungered, should be banished out of the text, wherever it occurs, and the simple word hungry substituted for it. Whatever is done for Christ’s sake is done through Christ’s grace; and he who does the work attributes to Jesus both the will and the power by which the work was done.

And seeks and expects the kingdom of heaven not as a reward, but as a gift of pure unmerited mercy. Yet, while workers together with his grace, God attributes to them that which they do through his influence, as if they had done it independently of him. God has a right to form what estimate he pleases of the works wrought through himself: but man is never safe except when he attributes all to his Maker.

While there is no encouragement here for those who hope to make up for the rejection of Christ by deeds of kindness to poor people, there is abundant room left for the acceptance at the last of those who had no means of knowing Christ, . but who showed by their treatment of their fellow men in distress that the spirit of Christ was in them.

The King’s statement will prompt the sheep to respond that they do not recall ever having ministered directly to the King (Mat. 25:37-39).

Book of Hosea Chapter 10 Vs. 12

ONCE MORE: PUPPET-KINGS AND PUPPET-GODS

Sow to yourselves in righteousness, reap in mercy; break up your fallow ground: for it is time to seek the LORD, till he come and rain righteousness upon you. Hos. 10:12

seek the LORD, ... Three things to do in seeking God:

1. Sow to yourselves... This means to stop sinning and start doing what is right in all things—to consecrate to do that which is good and right. Sowing and reaping always stand out against each other, as labor and reward (2Co. 9:6; Gal. 6:7-9).

2. reap in mercy; ... This means to accept and appropriate the mercy of God extended to us. If we do not accept mercy from God it will not be ours, for both sowing in righteousness and reaping in mercy are our responsibility. Righteousness is here to do, and mercy is here to receive, but neither will be a man’s experience until he does what is right and accepts the mercy provided. See Mat. 5:7; Mar. 11:25-26.

3. break up your... This also is the work of man. Each must break up the ground of his own life. Fallow ground is that which has been plowed but not sown; ground not in use; idle ground crusted over and hardened until it needs to be broken up again to receive the seed. Our hearts and wills must be broken and yielded to God. We must make ourselves willing to receive the Word of God and to obey it or seeking Him will not avail us anything. See Mat. 13:3-12, 13:18-23; Jas. 1:18, 1:21; 1Pet. 1:23.

till he come... This gives the answer to the question of how long one would seek the Lord—till He comes and rains righteousness upon the seeker.

Seven Ways to Seek the Lord:

1. With all the heart (Deut.4:29)

2. Continually (1Ch. 16:11)

3. By humbling self (2Ch. 7:14)

4. By prayer

5. By turning from sin

6. By preparing the heart (2Ch. 19:3)

7. Diligently (Heb. 11:6)

Ten Blessings of Seeking the Lord:

1. He will be found (1Ch. 28:9).

2. He will hear and answer (2Ch. 7:14).

3. They will not want any good thing (Psm. 34:9-10).

4. Life (Psm. 69:22; Amos 5:4-6)

5. Righteousness (Hos. 10:12)

6. Glory (Rom. 2:7)

7. Honor

8. Immortality

9. Eternal life

10. Rewards (Heb. 11:6)

Hosea urged Israel to seek the Lord by sowing righteousness (or justice), and reaping God’s mercy (6:6). God’s future gift of righteousness (2:19), would be so abundant that it would be as rain (6:3).

This is one more call for them to repent, before it is too late. Even now, God would rain righteousness upon them, if they would turn from their false gods, and spread the true righteousness of God. Whatever you sow, you reap. They must be spreading righteousness and mercy, if God is to hear and forgive them.

Sow for yourselves righteousness; then shall ye reap the fruit of God’s leal (loyal and honest) love. Break up your fallow ground, for it is time to seek Jehovah, till He come and shower salvation upon you.

A brief call to covenant loyalty is included here. Even in the midst of a message of condemnation and judgment God held out the possibility of repentance and blessing (cf. Isa. 1:18-20). Using agricultural imagery, He urged Israel to seek the Lord by cultivating righteousness (or justice) and reaping His unfailing love (ḥeseḏ, loyalty). The words showers righteousness compares God’s future gift of righteousness (or just treatment in the form of deliverance, cf. Hos. 2:19) to abundant rain (cf. Hos. 6:3).

Gospel of Matthew Chapter 25 Vs. 36

 The Final Judgment

Matthew 25:36 “Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.”

Naked, and ye... Poorly clothed. Among the Jews they were called naked who were clad in poor raiment, or who had on only the “tunic” or inner garment, without any outer garment.

For in such a condition sometimes are the dear children of God, and members of Christ (see 1Cor. 4:11). When others, who like Dorcas have made coats and garments for them, and clothed them with them. And which will be shown another day, or taken notice of as the fruits, and so evidences of the grace of God in them.

I was sick, and ye visited me, or looked after me, or visits paid to sick persons in a Christian manner, relieving them with their substance, giving good advice, or speaking comfortable words to them. And attending them, and waiting on them, and doing such things for them which, in their weak state, they are not capable of doing for themselves.

Visited (ἐπεσκέψασθε)

Lit., Ye looked upon. Our word visit is from the Latin viso, to look steadfastly at, and thence to visit. We retain the original thought in the popular phrases go to see one, and to look in upon one.

I was in... Which has been often the lot of the saints, as it was frequently of the Apostle Paul. Who had this respect shown him by many of the people of God, as by the house of Onesiphorus, and by Epaphroditus, who brought him a present from the Philippians, when he was in bonds; and which will be remembered another day.

True it is that Christ identifies Himself with His people, and accepts the kindness done to the poorest of them as done to Himself; but there is obviously implied, what is elsewhere in a similar connection clearly expressed, that the kindness must be done in the name of a disciple. In other words, love to Christ must be the motive of the deed of charity, else it is worthless as a test of true discipleship.

Again, the basis of their entrance is seen in their actions, for they provided food, drink, clothing, and care for the King (Mat. 25:35-36).

Book of Hosea Chapter 10 Vs. 11

 ONCE MORE: PUPPET-KINGS AND PUPPET-GODS

And Ephraim is as an heifer that is taught, and loveth to tread out the corn; but I passed over upon her fair neck: I will make Ephraim to ride; Judah shall plow, and Jacob shall break his clods. Hos. 10:11

an heifer that... This was a far easier work than plowing, since cattle were not bound together under a yoke, but tread on the grain singly and were free to eat some of it, as the law required that they be un-muzzled (Deut. 25:4; 1Cor. 9:9).

and loved to... The job of the heifer had been taught her. She was to tread out the corn. Ephraim had it better than his neighbors. Just as the heifer could eat the corn she treads and got really fat, Ephraim had been blessed abundantly.

Ephraim to ride... The idea is that God would bring Ephraim into subjection, as a rider would tame a horse or an ox by riding him.

Judah shall Plough,... Judah must plough, and Jacob must harrow—referring to their final submission to God.

and Jacob shall... Ephraim had things so good, that she began to seek other gods. Ephraim is taken by Assyria and put in bondage. It is as if a yoke has been placed on him and a rider makes him work. Judah will be captured by Babylon and caused to do hard work in bondage. Jacob speaks of all 12 tribes of Israel, Judah and Ephraim combined.

And Ephraim is a broken-in heifer, that loveth to thresh. But I have come on her fair neck. I will yoke Ephraim; Judah must plough; Jacob must harrow for himself. It is all very well for the unmuzzled beast, (Deut. 25:4; 1Cor. 9:9; 1Tim. 5:18) to love the threshing, but harder and unrewarded labors of ploughing and harrowing have to come before the floor be heaped with sheaves.

The comparison of Israel to a cow is continued (cf. see Hos. 10:10). Israel (Ephraim stands for the Northern Kingdom; see Hos. 4:17) was like a trained heifer that loves to thresh. A heifer would like to thresh because threshing was a comparatively light task, made pleasant by the fact that the creature was unmuzzled and free to eat… as it pulled the threshing sledge over the gathered corn (Kidner, Love for the Loveless, pp. 97-8). However, Israel had abandoned this relatively easy task and had insisted on being yoked, as it were, to sin (cf. Hos. 10:10).

So, the Lord would place a different yoke on Israel’s neck and force her to engage in the extremely arduous work of ploughing (so is better trans. but). Even Judah was included in this judgment. Jacob referred to the Northern Kingdom (cf. Hos. 12:2). In this figurative portrayal the nation’s threshing corresponded to the service the Lord required within the covenant relationship, whereas the ploughing referred to the hardship that would accompany the exile.

Gospel of Matthew Chapter 25 Vs. 35

 The Final Judgment

Matthew 25:35 “For I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:”

I was an... The union between Christ and his people is the most tender and endearing of all connections. It is represented by the closest unions of which we have knowledge (John 15:4-6; Eph. 5:23-32; 1Cor. 6:15).

This is a union, not physical, but moral. A union of feelings, interests, plans, destiny; or, in other words, he and his people have similar feelings. They love the same objects, share the same trials, and inherit the same blessedness (John 14:19; Rev. 3:5, 3:21; Rom. 8:17).

Hence, he considers favors shown to his people as shown to himself and will reward them accordingly (Mat. 10:40, 10:42).

They show attachment to him, and love to his cause. By showing kindness to the poor, the needy, and the sick, they show that they possess his spirit, for he did it when on earth; they demonstrate an attachment to him. For he was poor and needy; and they show that they have the proper spirit to outfit them for heaven (1Jhn. 3:14, 3:17; Jas. 2:1-5; Mark 9:41).

was a stranger... The word stranger means a foreigner or traveler in our language, one unknown to us. To receive such to the rites of hospitality was, in Eastern countries, where there were few or no public houses, a great virtue (see Gen. 18:1-8; Heb. 8:2).

took me in... Into your house, you received me kindly.

Ye took me in (συνηγαγετέ με)

Tynd., I was harbourless and ye lodged me. The preposition and implies along with. Ye took me with you into the household circle.

No need of pleading or counterpleading, of prosecutor or prisoner’s counsel, no hope from legal quibble or insufficient proof.

The basis of their entrance is seen in their actions, for they provided food, drink, clothing, and care for the King (Mat. 25:35-36).

Book of Hosea Chapter 10 Vs. 10

 ONCE MORE: PUPPET-KINGS AND PUPPET-GODS

It is in my desire that I should chastise them; and the people shall be gathered against them, when they shall bind themselves in their two furrows. Hos. 10:10

bind themselves in... The Septuagint reads, chastened for their two sins; Berkeley, punish them for their double guilt. This refers to the two golden calves that turned the whole nation from God (1Kgs. 12:26-33).

in their two... Refers to Israel’s double sin of rejecting God both as God and as King.

Israel would receive a double portion of judgment for her multiplied iniquity (Isa. 40:2; Jer. 16:18).

God's wrath has come up in His face, and His desire is to chastise them for their terrible sins. God is holy, and He expects His people to be holy also. Not anything, or anyone, can stop God from punishing them; now that He has judged them guilty. The two furrows could be speaking of the fact that God will punish Judah, as well as Israel for rejecting Him. They may try to hide from God, but there is no hiding place He cannot find.

As soon as I please, I can chastise them, and peoples shall be gathered against them in chastisement for their double sin. This can scarcely be, as some suggest, the two calves at Bethel and Dan. More probably it is still the idols and the man-made kings. Now he returns to the ambition of the people for spiritual results without a spiritual discipline.

At the time of the Lord’s choosing (When I please) He would punish (lit., discipline; cf. Hos. 5:2) Israel by gathering the nations… against her. The translation and meaning of the final line in Hos. 10:10 are uncertain. The NIV takes the bonds as a reference to captivity and approaching exile. Probably a better translation is, when they are harnessed to their double sin. The imagery is that of plowing (cf. Hos. 10:11). Israel is pictured as yoked to her sin like a heifer (cf. Isa. 5:18). As Wolff suggests (Hosea, p. 184), double sin probably refers to Israel’s former sin (at Gibeah) and her present guilt.

Gospel of Matthew Chapter 25 Vs. 34

 The Final Judgment

Matthew 25:34 “Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:”

inherit the kingdom... The purpose of this judgment is to determine who shall enter the kingdom (Dan. 7:9-14, 7:22; Rev. 11:15), and to give the meek the earth as promised (Psm. 37:11; Mat. 5:5).

prepared for you... This terminology underscores that their salvation is a gracious gift of God, not something merited by the deeds described in verses 35-36. Before the foundation of the world, they were chosen by God and ordained to be holy (Eph. 1:4). Predestined to be conformed to Christ’s image (Rom. 8:29).

Eph. 1:4-5 “For he chose us in him before the creation of the world to be holy and blameless in his sight. In love” “Having predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will.”

Rom. 8:29 “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.”

So, the good deeds commended (in verses 35-36), are the fruit, not the root of their salvation. The deeds are not the basis for their entrance into the kingdom, but merely manifestations of God’s grace in their lives. They are the objective criteria for judgment, because they are the evidence of saving faith (Jas. 2:14-26).

Jesus in this verse, calls Himself King for the very first time. That will be His title when He returns to the earth. Messiah, Jesus, Lord, Word, now King. He is inviting the saved to come and reign with Him. We Christians, will be joint heirs with Jesus.

You see, God did predestinate us to be saved, but God knew (had foreknowledge), that we would accept the grace that Jesus provided us. This kingdom has truly been prepared from the foundation of the world. God knew that we would be saved even then.

foundation of the world... Greek: katabole, to cast or throw down (see the verb kataballo, translated cast down in 2Cor. 4:9; Rev. 12:10). Katabole should have been translated overthrow or casting down of the world in Mat. 13:35; 25:34; Luke 11:50; John 17:24; Eph. 1:4; Heb. 4:3; 9:26; 11:10; 1Pet. 1:20; Rev. 13:8; 17:8. With the exception of Heb. 11:10, katabole is used with Kosmos, social world, and refers to the overthrow of the pre-Adamite world by the flood of Gen. 1:2; 2Pet. 3:5-7; Psm. 104:5-9; Jer. 4:23-26 and the defeat of Lucifer and his earthly kingdom before Adam (Isa. 14:12-14; Eze. 28:11-17; Luke 10:18).

Katabole is not the ordinary word for founding or foundation. A reference to the founding of the world would require the use of themelios, as in Luke 6:48-49; 14:29; Acts 16:26; Rom. 15:20; 1Cor. 3:11-12; Eph. 2:20; 1Tim. 6:19; 2Tim. 2:19; Heb. 6:1; 11:10; Rev. 21:14, 21:19. This word is never used with kosmos, social system, or used of ge, the earth. The verb, themelioo, occurs in Mat. 7:25; Luke 6:48; Eph. 3:17; Col. 1:23; Heb. 1:10; 1Pet. 5:10. This verb is used only once of the founding of the earth (Heb. 1:10).

Katabole, therefore, means the disruption, overthrow, or ruin of the social system before Adam. In Gen. 1:1 we have the themelioo, founding of the earth (Heb. 1:10), and in Gen. 1:2 we have the katabole, overthrow of the social system on the earth by a flood. Note in the first scriptures above that from is used seven times and before is used three times in connection with the overthrow of the social world. Thus, the New Testament is very clear that the earth became desolate and empty before it was re-created in the six days of Gen. 1:3-31.

It is the first and only time that Jesus calls Himself the King. He has displayed His royalty in His acts; He has suggested it in His discourses and His parables; He has claimed it by the manner of His entry into His capital and His Temple; He will afterwards assent when Pilate shall ask Him the plain question; but this is the only place where He uses the title in speaking of Himself. How significant and impressive is this! It is as if He would once for all before, He suffered disclose the fullness of His majesty. His royalty, indeed, was suggested at the very beginning by the reference to the throne of His glory; but inasmuch as judgment was the work which lay immediately before Him, He still spoke of Himself as the Son of man; but now that the separation is made, now that the books have been opened and closed, He rises above the Judge and styles Himself the King.

We must think of Him now as all radiant with His royal glory-that visage which, was so marred more than any man now shining with celestial light-that Form which was distorted more than the sons of men, now seen to be the very form of God, the chiefest among ten thousand of the highest angels round Him, altogether lovely, the personal embodiment of that glorious kingdom He has been preparing through all the centuries from the foundation of the world-disclosed at last as the answer to every longing soul, the satisfaction of every pure desire, the King.

There already is involved all that follows: all the joy of the welcome Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.

The King on His throne (Mat. 25:31) will extend an invitation to those on His right hand, the sheep, to enter the kingdom God had prepared… since the Creation of the world.

Book of Hosea Chapter 10 Vs. 9

 ONCE MORE: PUPPET-KINGS AND PUPPET-GODS

O Israel, thou hast sinned from the days of Gibeah: there they stood: the battle in Gibeah against the children of iniquity did not overtake them. Hos. 10:9

For full details on the wicked town of Gibeah (see Judges Chapters 19 to 21), also the birthplace of Saul.

thou hast sinned... Israel had sinned greatly at Gibeah. The sin was the shameful thing they had done to the Levite's concubine. We mentioned this briefly in a previous lesson. This is as if God has never completely forgotten about the terrible sin committed there.

He is explaining that what is going on here is just as bad, if not worse. Their punishment will surely come this time.

Once more the prophet returns to the ancient origins of Israel’s present sins, and once more to their shirking of the discipline necessary for spiritual results, but only that he may lead up as before to the inevitable doom. From the days of Gibeah thou hast sinned, O Israel. There have they remained never progressed beyond their position there and this without war overtaking them in Gibeah against the dastards.

Hosea referred again to the shameful incident at Gibeah (cf. Hos. 9:9). Since that time Israel had persisted in sin. The question in Hos. 10:9 is better translated with the future tense; Will not war overtake the evildoers in Gibeah? (cf. NASB; Hos. 5:8) How appropriate that judgment should overtake the city that had served as a pattern for Israel’s sinful history!

Gospel of Matthew Chapter 25 Vs. 33

 The Final Judgment

Matthew 25:33 “And he shall set the sheep on his right hand, but the goats on the left.”

shall set the... The sheep are denoted here as the righteous. The name is given to them because the sheep is an emblem of innocence and harmlessness (See John 10:7, John 10:14-16, John 10:27; Psm. 100:3; 74:1; 23:1-6).

on his right... The right hand is the place of honor, and denotes the situation of those who are honored, or those who are virtuous see (Ecc. 10:2; Eph. 1:20; Psm. 110:1; Acts 2:25, 2:33).

On the right (ἐκ δεξιῶν)

Lit., form the right side or parts. The picture to the Greek reader is that of a row, beginning at the judge's right hand.

The goats are the wicked (see Eze. 34:17).

Goats (ἐρίφια)

Diminutive. Lit., kidlings. The sheep and goats are represented as having previously pastured together. Compare the parables of the Tares and the Net.

on the left... That is, the left hand. This was the place of dishonor, denoting condemnation (see Ecc. 10:2).

Jesus is Judge of the earth. Every individual shall stand before Jesus to be judged. There are only two kinds of people; the saved and the lost. The sheep belong to God, and the goats belong to Satan. The right hand side is for God’s people, and the left is Satan’s side.

No need of pleading or counter-pleading, of prosecutor or prisoner’s counsel, no hope from legal quibble or insufficient proof. All, all is "naked and opened unto the eyes of Him with Whom we have to do." He sees all at a glance; and as He sees, He divides by a single dividing line. There is no middle position: each one is either on the right or on the left.

The dividing line is one entirely new. All nations are there; but not as nations are they divided now. This is strikingly suggested in the original by the change from the neuter (nations, εθνη) to the masculine (them, αυτους), indicating as by a sudden flash of unexpected light that not as nations, but as individuals, must all be judged. The line is one which crosses all other lines that have divided men from one another, so that of all ranks and conditions of men there will be some on the right and some on the left. Even the family line will be crossed, so that husband and wife, parents and children, brothers and sisters, may be found on opposite sides of it. What, then, is this new and final line of separation? The sentence of the King will mark it out for us.

They will be judged individually, not as national groups. They are described as a mingling of sheep and goats, which the Lord will separate.

Book of Hosea Chapter 10 Vs. 8

 ONCE MORE: PUPPET-KINGS AND PUPPET-GODS

The high places also of Aven, the sin of Israel, shall be destroyed: the thorn and the thistle shall come up on their altars; and they shall say to the mountains, Cover us; and to the hills, Fall on us. Hos. 10:8

The high places...The high places had been where much of the worship of the false gods took place. Aven here, is speaking of the Beth-aven we spoke of earlier. It had been Beth-el (house of God) but became a place where evil worship took place. The sites of idolatrous worship would be destroyed as well, the ruins becoming overgrown with thorns (cf. Hos. 9:6) and thistles. The reference to the destruction of the high places (bāmôṯ) is ironic (cf. Lev. 26:30-31). When Israel entered the land, the Lord commanded her to destroy these worship centers (Num. 33:52; Deut. 12:2-3). Because of Israel’s dismal failure in carrying out this charge, the Lord chose to use a foreign army to accomplish His purpose. In utter desperation the people would beg the mountains to fall on them.

the thorn and... Now they will grow up with weeds. There will be no one to care for them. The growing of the thorn and thistle show the lack of use. It was almost as if the altars themselves were ashamed.

Cover us; and… An expression of extreme fear. The captivity would be so severe that the people would pray for the mountains and hills to fall on them, similar to the last days (Luke 23:30; Rev. 6:16). The battle would be so great, many would choose to die, rather than be captured.

Wickedness translates ’āwen, which occurs, spelled slightly differently, in Beth Aven, the derogatory name for Bethel (cf. Hos. 4:15; 5:8; 10:5).

And the high places of idolatry shall be destroyed, the sin of Israel; thorn and thistle shall come up on their altars. And they shall say to the mountains, cover us, and to the hills, Fall on us. It cannot be too often repeated: these handmade gods, these chips of kings, shall be swept away together.

Again, the sites of idolatrous worship would be destroyed as well, the ruins becoming overgrown with thorns (cf. Hos. 9:6) and thistles. The reference to the destruction of the high places (bāmôṯ) is ironic (cf. Lev. 26:30-31). When Israel entered the land, the Lord commanded her to destroy these worship centers (Num. 33:52; Deut. 12:2-3). Because of Israel’s dismal failure in carrying out this charge, the Lord chose to use a foreign army to accomplish His purpose. In utter desperation the people would beg the mountains to fall on them. A similar plea will be made by unbelievers in the Tribulation in response to the terror of God’s wrath in the seal judgments (Rev. 6:16).