Gospel of Matthew Chapter 25 Vs. 46

 The Final Judgment

Matthew 25:46 “And these shall go away into everlasting punishment: but the righteous into life eternal.”

And these shall... No appeal, no remedy, to all eternity! No end to the punishment of those whose final impenitence manifests in them an eternal will 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.

into everlasting punishment... Greek: aionios, eternal. It is translated everlasting and eternal of twenty things:

1. God (Rom. 1:20; 16:26)

2. The Holy Spirit (Heb. 9:14)

3. Life (44 times, Mat. 19:16, 19:29; 25:46; John 3:16, 3:36; Rom. 6:22)

4. Salvation (Heb. 5:9)

5. Redemption (Heb. 9:12)

6. Inheritance (Heb. 9:15)

7. Gospel (Rev. 14:6)

8. Covenant (Heb. 13:20)

9. Kingdom (2Pet. 1:11)

10. Honor and power (1Tim. 6:16)

11. Consolation (2Thes. 2:16)

12. Glory (2Thes. 1:10; 1Pet. 5:10)

13. Resurrected bodies (2Cor. 5:1)

14. Things not seen (2Cor. 4:18)

15. Habitations (Luke 16:9)

16. Destruction (2Thes. 1:9)

17. Judgment (Heb. 6:1-2)

18. Damnation (Mar. 3:29)

19. Fire (Mat. 18:8; 25:41; Jude 1:7)

20. Punishment (Mat. 25:46)

The same Greek word is translated everlasting and eternal in this same verse and is used to describe both the eternal punishment of the wicked and the eternal life of the righteous; if one is eternal the other one is also everlasting.

but the righteous... Such as are justified by the righteousness of Christ, and who, though they have done works of righteousness under the influence of the Holy Spirit, and by the assistance of the grace of God, yet have not depended upon them, but upon Christ, for life and salvation. These shall go into heaven, the place appointed for them.

To enjoy that eternal life in soul and body; which is the free gift of God, through Christ. And will be a life free from all the sorrows of the present one; a life of perfect holiness and knowledge, and inconceivable pleasure. A life of vision of God, and communion with him, and which will continue forever.

And which guarantees the eternity of the punishment of the wicked: for as the happiness of the righteous will be eternal, the punishment of the wicked will be so too. For no reason can be given why the word which is the same in both clauses, should be taken in the one for a limited time, and in the other for an eternal duration.

You see, the things you do, tell what you really are. This method that Jesus used to determine the ones in right standing with Him and the lost is a good one. This happened when this person thought none of the church group was watching, so he did not have to make it look good.

The things that are done in secret will be made manifest, whether they be good or bad. Jesus knows without a doubt from this who should inherit eternal life, and who should be condemned to hell.

The scroll of this grand prophecy is finished with the awful words: These shall go away into eternal punishment; but the righteous into eternal life (R.V). Eternal punishment, eternal life-such are the issues which hang upon the coming of the Son of man to judgment; such are the issues which hang upon the treatment of the Son of man in these years of our mortal life that are passing over us now. There are those who flatter themselves with the idea that, because the question has been raised by honest and candid interpreters of Scripture whether absolute endlessness is necessarily involved in the word eternal, therefore these words of doom are shorn of much of their terror; but surely this is a pitiful delusion. There is no possible way of reducing the force of the word eternal which will bring the awfulness of the doom within the bounds of any finite imagination; and whatever may be said as to what the word necessarily implies, whatever vague surmise there may be that absolute endlessness is not in it, this much is perfectly certain: that there is not the slightest suggestion of hope in the words; no straining of the eyes can discern even the straightest gate out of that eternal punishment into eternal life. Between the one and the other there is a great gulf fixed. It is the final judgment; it is the final separation; and scarcely with more distinctness could the awful letters have been traced, Leave every hope behind, all ye who enter here. These shall go away into eternal punishment; but the righteous-none but the righteous-into eternal life.

Such individuals will sympathize with the world dictator and support his cause. They will be removed from the earth and will be cast into eternal fire (Mat. 25:41) to undergo eternal punishment (Mat. 25:46). With all wickedness removed in the various judgments at the Second Advent, the kingdom will begin on earth with only saved individuals in physical bodies constituting the earthly kingdom as the King’s subjects. Glorified saints from Old Testament times and the church, the bride of Christ, will also be present to share in the reign of the King of kings.

In this extended prophetic sermon, Jesus answered His disciples’ questions about the sign of His coming and the end of the Age (Mat. 24:4-31). He also presented practical lessons for those who will be living at that time (Mat. 24:32-51), encouraging them to faithfulness, watchfulness, and preparedness. By way of application these lessons are relevant to all believers in any Age. He concluded by pointing out the establishment of the kingdom and the judgment of Jews (Mat. 25:1-30) and of Gentiles (Mat. 25:31-46).

Gospel of Matthew Chapter 25 Vs. 45

 The Final Judgment

Matthew 25:45 “Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did [it] not to one of the least of these, ye did [it] not to me.”

Then shall he... With a stern countenance, in great resentment, as one highly offended, and with the authority of a judge. Saying, verily I say unto you, inasmuch as ye did it not to one of the least of these, ye did it not unto me. Since they had given no food not to the least of his brethren and friends that stood at his right hand, no not to anyone of them.

Not so much as the least bit of bread to them when hungry, or a drop of water to them when thirsty. They had not taken them into their houses, nor provided any lodging for them, when they were exposed in the streets to the inclemency of the weather, and insults of men.

Nor gave them the least rag to cover them, when they were almost naked, and ready to perish. Nor did they minister to their wants, either physical, or food, or give attendance, when on sick beds, and in prison houses. Therefore, he reckoned this neglect of them, and want of compassion to them, all one as if he himself in person had been so treated.

And if then judgment will righteously proceed against men for sins of omission, much more for sins of commission. And if such will be dealt with in this manner, who have taken no notice, and shown no respect to the members of Christ; what will the end be of those, who are injurious to them, their persons, and properties, and persecute and kill them?

Of course, anyone who saw Jesus in person would do all these things for Him. Jesus was speaking here, of the condition of this person’s heart. The heart will be judged even more than the deeds, because it is actually what a person is.

If someone in this kind of need cannot prick your heart, then you are definitely not right with God. We are responsible to help those who are before us, if they cannot help themselves. These are opportunities that come to see what we really are inside.

Philanthropy can never take the place of faith; and yet no words ever spoken or written on this earth have done so much for philanthropy as these. It were vain to attempt, in so brief a sketch, to bring out even in the way of suggestion the mingled majesty and pathos of the words of the King to the righteous, culminating in that great utterance which touches the very deepest springs of feeling and thrills every fibre of the pure and loving heart: Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me. Besides the pathos of the words, what depth of suggestion is there in the thought, as shedding light upon His claim to be the Son of man! As Son of God He is the King, seated on the throne of His glory: as Son of man He is identified with all His brethren, even with the least of them, and with each one of them all over all the world and through all the ages: Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me. How the divinity shines, how the humanity thrills, through these great words of the King!

Gospel of Matthew Chapter 25 Vs. 44

 The Final Judgment

Matthew 25:44 “Then shall they also answer him, saying, Lord, when saw we thee an hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?”

Then shall they... As well as the righteous, being likewise astonished at what he had said, but on a different account.

when saw we... Saying, Lord, when did we see thee an hungry or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister to thee? Question 151. Next, Mat. 26:8.

Hence it is clear again, that these men were nominal Christians, who had made a profession of Christ: they own him as Lord; and suggest that they had seen him, and known him, though never in such circumstances.

For if they had, such was their love to him, and great respect and veneration for him, as they pretend, they would, to be sure, have ministered unto him; and if ever they had seen him in such a case, which they could not call to mind, they could not believe, but they must have supplied him with all things necessary and convenient.

You see, they too never saw Jesus in person, so they did not understand this statement. This is the picture of a very selfish person. Someone who has no feeling for the infirmities of others. This person lives just for himself, not caring what destitute condition their neighbors are in.

This person is caught up in self and has gone so far as to make a God of Himself alone. What a pitiful sight. Then in the next verse, Jesus told them of their error.

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 fellowmen in distress that the spirit of Christ was in them. To such the King will be no stranger when they shall see Him on the throne; nor will they be strangers to Him. He will recognize them as His own; and they will recognize Him as the very King of Love for Whom their souls were longing, but Who not till now has been revealed to their delighted gaze. To all such will the gracious words be spoken Come, ye blessed of My Father; but they too, as well as all the rest, will be received not on the ground of works as distinguished from faith, but on the ground of a real though implicit faith which worked by love and which was only waiting for the revelation of their King and Lord to make it explicit, to bring it out to light.

In this extended prophetic sermon, Jesus answered His disciples’ questions about the sign of His coming and the end of the Age (Mat. 24:4-31). He also presented practical lessons for those who will be living at that time (Mat. 24:32-51), encouraging them to faithfulness, watchfulness, and preparedness.

Gospel of Matthew Chapter 25 Vs. 43

The Final Judgment

Matthew 25:43 “I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.”

I was a... If men were sure that Jesus Christ was actually somewhere in the land, in great personal distress, hungry, thirsty, naked, and confined, they would no doubt run unto and relieve him.

Now Christ assures us that a man who is hungry, thirsty, naked, etc., is his representative, and that whatever we do to such a one he will consider as done to himself. Yet this testimony of Christ is not regarded! Well, he will be just when he judges, and righteous when he punishes.

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 fellowmen in distress that the spirit of Christ was in them. To such the King will be no stranger when they shall see Him on the throne; nor will they be strangers to Him. He will recognize them as His own; and they will recognize Him as the very King of Love for Whom their souls were longing, but Who not till now has been revealed to their delighted gaze.

With all wickedness removed in the various judgments at the Second Advent, the kingdom will begin on earth with only saved individuals in physical bodies constituting the earthly kingdom as the King’s subjects. Glorified saints from Old Testament times and the church, the bride of Christ, will also be present to share in the reign of the King of kings.

Gospel of Matthew Chapter 25 Vs. 42

The Final Judgment

 

Matthew 25:42 “For I was an hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink:”

For I was... Hence it appears, that these were such as dwelt among Christians, and professed the Christian name, and yet disregarded the poor members of Christ in distress, when it was in the power of their hands to help them. But when they were hungry and ready to starve for want of food, these professing to be Christians did not communicate to them for Christ’s sake.

Which showed that they had no true faith in him, and love to him. Therefore, are justly condemned by him; whereas such who never knew Christ, or any of his people, or any obligation they were under to regard any for Christ’s sake, these will never be condemned for the non-performance of these things.

I was thirsty...  As not the least morsel of bread to eat, so not so much as a cup of cold water to drink. Which with what follows, are manifest tokens and evidences, that they did not belong to Christ, were not true believers in him, nor had they any real love to him.

The grace of God was not in them, and therefore had neither right unto, nor fitness for, the kingdom of heaven. But were righteously banished from the presence of the Lord, and sent to dwell among everlasting burnings. For righteous it was, that such as they who would not show any love to him here, should not dwell with him forever hereafter.

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.

In answer to such a perversion of our Lord’s language it should surely be enough to call attention to the fact that all is made to turn upon the treatment of Christ by the one class and by the other. Kindness to the poor comes in, not as in itself the ground of the division, but as furnishing the evidence or manifestation of that devotion to God as revealed in Christ which forms the real ground of acceptance, and the want of which is the sole ground of condemnation.

Again, The basis of their judgment will be their failure to extend mercy to the remnant of Jewish believers during the Tribulation. Their lack of righteous works will evidence their unconcern (Mat. 25:42-44.

Gospel of Matthew Chapter 25 Vs. 41

 The Final Judgment

Matthew 25:41 “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:”

Depart from me... These words are from the king to the sinners; and contain the reason why they are to be separated from blessedness. Ye are cursed, because ye have sinned, and would not come unto me that ye might have life. No work of piety has proceeded from your hand, because the carnal mind, which is enmity against me, reigned in your heart; and ye would not have me to reign over you.

Into everlasting fire. This is the punishment of sense. Ye shall not only be separated from me, but ye shall be tormented, awfully, everlastingly tormented in that place of separation.

prepared for the... The devil and his angels sinned before the creation of the world, and the place of torment was then prepared for them. It never was designed for human souls; but as the wicked are partakers with the devil and his angels in their iniquities, in their rebellion against God and His order, so it is right that they should be sharers with them in their punishment.

We see here plainly, why sinners are destroyed, not because there was no salvation for them, but because they neglected to receive good and do good. As they received not the Christ who was offered to them, so they could not do the work of righteousness which was required of them.

They are cursed, because they refused to be blessed; and they are damned, because they refused to be saved.

As I said before, there are only two destinies that we can choose from. The right leads to heaven, and the wrong (left), leads to hell. Hell has been prepared from the foundation of the world, as well. God does not want anyone to go there, but He is just. If that is the choice one makes, that will be one’s home for eternity.

We make the choice. We cannot blame God. It is our choice to make. He just carries out our decisions.

To those on the left there remains the word, a stranger to His lips before, the awful word, Depart from Me. All the horror of the doomed-Depart from Me, ye cursed. Into everlasting fire, prepared for the devil and his angels.

To the goats on His left hand (cf. Mat. 25:33) the King will pronounce judgment. They will be told, Depart… into the eternal fire prepared not for men but for the devil and his angels (cf. the kingdom prepared, Mat. 25:34). The basis of their judgment will be their failure to extend mercy to the remnant of Jewish believers during the Tribulation. Their lack of righteous works will evidence their unconcern (Mat. 25:42-44; cf. 25:35-36). Such individuals will sympathize with the world dictator and support his cause. They will be removed from the earth and will be cast into eternal fire (Mat. 25:41).

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.

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).

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).

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).

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).

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).

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.

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.

Gospel of Matthew Chapter 25 Vs. 32

 The Final Judgment

Matthew 25:32 “And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth [his] sheep from the goats:”

And before him... At his coming to judgment the world will be burned up (2Pet. 3:10, 3:12; Rev. 20:11). The dead in Christ that is, all true Christians, will be raised up from their graves (1Thes. 4:16). The living will be changed – i.e., will be made like the glorified bodies of those that are raised from the dead (1Cor. 15:52-54; 1Thes. 4:17). All the wicked will rise and come forth to judgment (John 5:28-29; Dan. 12:2; Mat. 13:41-42; Rev. 20:13). Then shall the world be judged, the righteous saved, and the wicked punished.

gathered all nations... Not every person in all nations for many will not know Christ has even landed on the planet earth until later (Isa. 2:1-22; 66:19-21; Zec. 8:23). It will be an individual judgment of all involved with Israel when Christ comes to set up His kingdom, not a judgment of the wicked dead.

All the nations (πάντα τὰ ἔθνη)

The whole human race: though the word is generally employed in the New Testament to denote Gentiles as distinguished from Jews.

Contrasts between the Two Judgments:

Judgment of the nations (Mat. 25:31-46)	Judgment of the wicked (Rev. 20:11-15)
1. Living nations	the wicked dead
2. Before Millennium	after Millennium
3. Christ the Judge	God the Judge
4. On earth	in heaven
5. Two classes	one class
6. Some saved	none saved.
7. Some destroyed	all destroyed.
8. No resurrections	a resurrection
9. No books opened	books opened.
10. Basis: persecution of Jews	all sins of all men
11. One generation	many generations
12. Gentiles only	Jews and Gentiles
13. Angel's help	none mentioned.
14. Some go to hell	all go to hell.
15. Some enter kingdom	none enter it.
16. Separation of good from bad	no good at all
17. To determine who continues to live on earth.	none here will live on earth again.
18. Some enter eternal life	none enter it.

and he shall... Shall determine respecting their character and shall appoint them their doom accordingly.

Separate them (αὐτοὺς)

Masculine, while the word nations is neuter. Nations are regarded as gathered collectively; but in contemplating the act of separation the Lord regards the individuals.

sheep from the goats... Sheep and goats were allowed to feed together by day but were separated at night (cp. Mat. 13:39-50).

The sheep from the goats (or kids, so Rev. in margin)

The bald division of men into sheep and goats is, in one sense, so easy as not to be worth performing; and in another sense it is so hard as only to be possible for something with supernatural insight (John Morley, Voltaire). Goats are an appropriate figure, because the goat was regarded as a comparatively worthless animal. Hence the point of the elder son's complaint in the parable of the Prodigal: Not so much as a kid (Luke 15:29). The diminutive (ἐρίφια) expresses contempt.

It seems quite certain, then, that whatever subsequent unfolding there may be in the later books of the New Testament as to the order in which judgment shall proceed, there is no intention here of anticipating them. 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.

In this great picture of the final judgment the prominent thought is separation:

The judgment of the Gentiles will occur 1,000 years earlier in order to determine who will and will not enter the kingdom.

The words the nations (ta ethnē) should be translated the Gentiles. These are all people, other than Jews, who have lived through the Tribulation period (cf. Joel 3:2, 3:12). They will be judged individually, not as national groups.