PROPHECIES CONCERNING THE JUDGMENTS

The sheep and the goat judgment referred to by our Lord in Mt. 25:31-46 seems to have given commentators much difficulty and there are still some ministers and Bible teachers who try, with much difficulty, to interpret it of the final judgment.

Those who are aware of the distinction between Christ's coming FOR His saints (1 Thess. 4:13-18) and His coming WITH all His saints (Jude 14; 2 Thess. 1:7–10), know that this judgment of nations cannot be confused with any judgment in which believers of this Gospel age must stand.

The first judgment, that of believers alone, takes place at Christ's coming for His church. (Lk. 14:14; 1 Cor. 4:5). The basis will be the believer's works. (1 Cor. 3:11-15; Rom. 14:10).

JUDGMENT OF LIVING NATIONS

The next judgment will be that of living nations, when Christ returns in power after the great tribulation. (Isa. 34:1, 2, 8; Joel 3:2, 11-12). It is this judgment that is referred to in the closing verses of Mt. 25.

The final judgment is that of the wicked dead of all time. (Rev. 20:1 l). This occurs after the thousand-year reign of Christ. (Rev. 20:5). The basis is works. (vs. 12-13).

It is strange that so many confuse the judgment of nations with the judgment of the wicked dead. We present several reasons why this cannot be.

(1.) The righteous and the unrighteous are never represented as appearing together after death. The destiny of true believers is fixed the moment they are born from above. (Jn. 5:24; Rom. 8:1). They enter heaven at death and a great gulf rolls between them and the lost forever. It is not conceivable that after having long been in heaven, and even after being judged for their good works at Christ's second-coming, they should appear again, after a thousand years, to be separated from the wicked.

(2.) Mt. 25:32 is a judgment of nations. How can “all nations” appear at the white throne judgment, when the earth is said to have fled away? It does not say people of different nationalities, but the nations. If it means the living nations at the close of the Millennium, then who are the hungry, thirsty, naked, sick, persecuted people who have been neglected? Is the Millennium an age of misery on earth? If the reference is to the nations existing when Christ returns to reign, there is no difficulty. This must be prior to the Millennium.

(3.) Observe that in this judgment nothing is said of being lost because of rejecting Christ or saved because of being made white in the blood of the Lamb. It cannot have to do with the destiny of Christians. The lost are condemned because of the absence of a merciful attitude toward the King's brethren.

(4.) Notice that those commended are wholly unaware that they had been serving Christ. (vs. 37-39). Some say this is the language of humility. Remember that in the previous parable (talents) believers are instructed that they are spiritual investors using their God-given ability in Christ's service. Those who are doing this will certainly know whom they serve. Christians of this age are supposed to do all to the glory of Christ and surely when they stand at His feet, they will not be slow to cast their treasures at His feet, acknowledging that they did all by His grace and for His sake. Yet all here express greatest surprise at the idea they had done anything for Him. If the reference is to nations favorable to the King's brethren, it is not difficult to understand. It becomes a matter of religious tolerance and kindness to a people under persecution.

(5.) Notice that there are three classes appearing: Sheep nations, goal nations, brethren. Is the reference to brethren in the common New Testament sense? (Mt. 12:50). If so, perhaps there is a hint of who is meant in Dan. 7:25-27. The writer, however, is inclined to believe the reference is to the King's brethren according to the flesh. (See Joel 3:2). This account is peculiar to Matthew's account, the pre-eminently Jewish Gospel, and immediately follows a chapter about a Jewish tribulation. Who then are the sheep who are blessed of the Father? (v. 34). The nations that unconsciously have done the King a service in carrying out His program for the Jew!

NOTING THE EXACT LANGUAGE

How does this view fit in with the language of the passage? The “Son of man” comes “in his glory.” (v. 31). “Son of man” is the title associated with Christ's work on earth. In this title He is coming to reign. (Lk. 21:26-27). “All the holy angels” will come with Him. (cf. Mt. 13: 40; 24:31). They will be His administrative agents.

“Before him shall be gathered all nations.” (v. 32). The word rendered “nations” is translated “Gentiles” 93 times. A distinction is made between Gentile and Jew. Christ will separate them as a shepherd divides sheep from goats (lit. “hegoats”—proverbially wild.) The he-goat is a picture of a rebellious nation. (Dan. 8).

“Then shall the King say unto them.” (v. 34). This is not the title He would assume if judging His church, of which He is the Head and Bridegroom.

“Come ye blessed.” This is not the usual word for “blessed”, but one meaning “well spoken of.” These sheep nations are invited to have an inheritance in the Kingdom.

The goat nations go to the place reserved for “the devil and his angels.” (v. 41). What happens to the devil and his angels, when Christ comes to reign, is depicted in Rev. 19:16–21; 20: 1-3. The rebellious nations deliberately cast in their lot with the devil and his forces.

If the expression “everlasting life” in v. 46 gives difficulty, it need only be recalled that the whole nation of Israel is to be converted by the sight of Christ. Is there greater difficulty in the thought that the living nations saved out of the world's wreckage should also be converted and receive everlasting life?

In these days when the machinery of nations is being used for propaganda against God and Christ and against Christian and Jew, we can see the necessity for a purging of nations, and only the King of kings has power and authority to “break with a rod of iron” and “dash in pieces like a potter's vessel.”