The Final Judgment (25:32-46).
That this is the final judgment comes out in that its verdict determines the eternal destiny of men (Matthew 25:46). It should be noted that it is not said to take place on earth, it includes everyone, that is ‘all the nations', whether living or dead, for all the dead await His coming too. (See John 5:28-29; Compare Ezekiel 32:17-32 where the nations as nations are in their graves on earth awaiting judgment; Psalms 2:9 with Matthew 25:1 where the nations are finally to be severely judged). There the righteous will inherit the Kingly Rule prepared for them ‘from the foundation of the world', in other words the Kingly Rule of God which began from the beginning in Eden, where man was appointed as God's representative on earth (Genesis 1:26-28), continued on in a small way under the patriarchs, was re-established at Sinai with the promise that they would become a kingdom of priests (Exodus 19:6; Numbers 23:21; Deuteronomy 33:5), looked as though it was being set up by Joshua, leaked away through disobedience in Judges, was promised again through David (2 Samuel 7:13; 2 Samuel 7:16; Isaiah 11:1-9; Ezekiel 37:25), but never came to fruition, and has, however, never ceased in Heaven (Psalms 22:28; Psalms 103:19) in spite of man's failure, and has now been reintroduced as a heavenly kingly rule on earth by Jesus Christ the son of David, and David's Lord, that is as a Kingly Rule on earth by God over His responsive people, which will finally result in an everlasting kingdom in Heaven. This is what Matthew is all about. Compare Genesis 1:26-28; Psalms 8 with Hebrews 2:9-11; Exodus 19:5-6; Numbers 23:21; Deuteronomy 33:5; Isaiah 9:6-7; Isaiah 11:1-9; Ezekiel 37:25.
The idea of a ‘glorious throne' should not be taken literally (see, however, Ezekiel 1, although there also it was visionary), for God is Spirit, but for those who wish to see it as such it is depicted as the throne of His glory which is in Heaven where He shares it with His Father (Revelation 5:6; Revelation 6:16-17; Revelation 14:14; Daniel 7:13-14; Jeremiah 14:21), in the same way as He has taken His seat at the right hand of God (Acts 2:34; Acts 7:55-56; Romans 8:34; Ephesians 1:20; Colossians 3:1; Hebrews 1:3; Hebrews 1:13; Hebrews 8:1; Hebrews 10:12; Hebrews 12:2; 1 Peter 3:22) and all creation cries ‘glory' Matthew 4:9; Matthew 4:11; Matthew 5:12-13). From this throne the covenant was confirmed and made sure (Jeremiah 14:21) We can compare it also with the great white throne (Revelation 20:11-15), the seat of impeccable judgment, from which Heaven and earth fled away. No doubt the same happens here. Indeed we should recognise that God's judgment through His Son is pictured in many ways, all vivid, and the common idea behind all is the separation between the righteous and the unrighteous, and the appalling end of the unrighteous (compare Matthew 13:41-43; Matthew 13:49-50; 2 Thessalonians 1:8-9; Revelation 6:16-17; Revelation 14:6-20; Revelation 16:17-21; Revelation 19:11-21). The details are never to be pressed. It is the ideas, the principles and the final results that are important. Thus Jesus will not come on a white horse, nor will He and His accompanying angels have to do battle with earthly forces (as the account itself makes clear all is accomplished through His word of power). The world's armouries would be powerless against His all prevailing presence, (to say nothing of their ineffectiveness against spirits). These are pictures emphasising that He is the true Messiah (contrast Matthew 6:2), coming in purity and divine power, and in triumph, to bring about His will, and bring all into judgment by His word (Revelation 19:11-21). But the picture is nevertheless magnificent and conveys the foundational ideas perfectly adequately in a way that people can understand and appreciate.
Here in Matthew 25:31-46 the emphasis is to be on the grounds of judgment, a judgment which applies to individuals, and is based on both the Law and the Sermon on the Mount. It examines men's willingness to show consideration and mercy. It can be paralleled with Revelation 20:12-13, where the question is again the manner of life, and there also the result is eternal life for those in the book of life, and eternal punishment for the remainder (Revelation 20:15, compare Matthew 25:46). The reason that the righteous are spared is not because they are seen as ‘not guilty' on the basis of their own merits (they do not think that they have any merits; compare Romans 3:19-20), but rather because the quality of their lives will reveal that they are those who have been blessed by God (Matthew 5:3-9) who have been ransomed (Matthew 20:28) and forgiven (Matthew 18:27; Matthew 18:32 compare Matthew 6:12-15), who have been filled with righteousness by the Righteous One (Matthew 5:6 compare Matthew 6:33), and have thus begun to walk in the way of righteousness (Matthew 21:32) with their light shining clearly before men. They are those who from the beginning have been chosen by Him (Matthew 25:34; Matthew 24:31). They are judged by their changed lives, because they have become new creations (2 Corinthians 5:17), and are living out the effects of the blessing of God (Matthew 5:3-9).
This has little in parallel with the judgment scene described in Joel 3 where it is the nations who are charged as nations. There it is because they have scattered His people, cast lots for them in order to sell both males and females into prostitution, stolen God's possessions, and have sold His people as slaves. Furthermore they would be sold off as slaves in return, demonstrating that that is an earthly judgment scene carried out by earthly people with earthly results (Joel 3:2-8). Their judgment would come on the battlefield in the valley of Jehoshaphat (often the battleground of the nations) where they would be punished as nations (Joel 3:9-12 a), by awesome defeat, something which in fact happened fairly regularly (e.g. 2 Kings 23:29), although such judgments are then seemingly connected with (although not necessarily following immediately by) the last judgment to which they lead up (compare Joel 3:12-14 with Revelation 14:14-20). In the Old Testament all God's judgments on nations are pointers to the end, but we must distinguish those judgments from the last judgment which is necessarily of a totally different kind.
It is significant how much that is in the verdict given here is connected with the Law, the Sermon on the Mount, and the remainder of Matthew's Gospel:
* “For I was hungry, and you gave me to eat.” See Matthew 14:16; Matthew 5:42; Matthew 6:25-26; Matthew 7:9-12; Leviticus 19:9-10; Leviticus 19:34; Leviticus 25:6; Leviticus 25:35; Deuteronomy 12:18; Deuteronomy 14:28-29; Deuteronomy 24:19-22; Deuteronomy 26:12; Isaiah 58:7; Ezekiel 18:7; consider also 1Ki 17:10-16; 2 Kings 4:43-44.
* “I was thirsty, and you gave me drink.” See Matthew 10:42; Matthew 5:42; Matthew 6:25-26; Leviticus 25:6; Leviticus 25:35; Deuteronomy 24:21; Deuteronomy 26:12.
* “I was a stranger, and you took me in.” See Matthew 5:43-47; Matthew 22:39; Exodus 23:9; Leviticus 19:34; Leviticus 25:6; Deuteronomy 14:28-29; Deuteronomy 15:13-15; Deuteronomy 23:7-8; Deuteronomy 23:15-16; Deuteronomy 26:12; Isaiah 58:7.
* “Naked, and you clothed me.” See Matthew 5:40; Matthew 5:42; Matthew 6:27; Leviticus 25:35; Isaiah 58:7; Ezekiel 18:7.
* “I was sick, and you visited me.” See Matthew 10:8. The gifts of healing in the early church would very much encourage this, compare James 5:14; consider also 1 Kings 17:17-24; 2 Kings 4:22-37 and compare Sir 7:35.
* “I was in prison, and you came to me.” See Matthew 10:18; Matthew 11:2; Matthew 5:25-26; Luke 21:12; Hebrews 13:3.
* For the whole see Matthew 5:13-16; Matthew 5:23-24; Matthew 5:38-48; Matthew 6:3; Matthew 6:20; Matthew 7:9-12; Matthew 7:17; Matthew 7:20; Matthew 7:24; Matthew 11:29-30; Matthew 12:33; Matthew 12:35; Matthew 22:39 Leviticus 19:18; Deuteronomy 15:7-8; Deuteronomy 15:11; Deuteronomy 22:1-4; Isaiah 58:7; and the whole example of Jesus.
Note how in one way or another all these benefits were given by God to His erring people in the Old Testament, for He regularly promises to feed and water His people (e.g. Psalms 146:7 and often); to welcome them when they have become as strangers (Hosea 1:9-10) and to welcome the Gentiles (e.g. Isaiah 49:6; Isaiah 49:22; Malachi 1:11), to clothe His people (Genesis 3:21; Deuteronomy 8:4; Ezekiel 16:10-14; Zechariah 3:4-5), to visit the sick (Psalms 103:3; Psalms 146:8; Isaiah 35:5-6; Isaiah 42:7; Isaiah 61:1) and to show compassion on the prisoners (Psalms 102:20; Psalms 146:7; Isaiah 42:7; Isaiah 61:1; Zechariah 9:11-12). Thus to be like this is to be God-like (Matthew 5:48).
Analysis.
The analysis of the passage is simple:
a Introduction (Matthew 25:31-33).
b Judgment on The Righteous (Matthew 25:34-40).
b Judgment on The Unrighteous (Matthew 25:41-45).
a Final Verdict and Ending (Matthew 25:46).
It will be noted that the two Judgments follow precisely the same pattern.