The King Challenges His People
A verse-by-verse explanation of the chapter.
An overview of the principles and applications from the chapter.
Melding the chapter to life.
Tying the chapter to life with God.
Historical, geographical, and grammatical enrichment of the commentary.
Suggested step-by-step group study of the chapter.
Zeroing the chapter in on daily life.
The main thing is that the main thing always remain the main thing.
German Proverb
Chapter 25 is the second part of the Olivet Discourse. It presents three parables Jesus delivered to teach his followers how to live in the present in light of future certainties. Jesus challenges his followers to remain faithfully obedient until his return and to use their gifts to minister to the needs of fellow believers.
They were crosstown high school rivals, looking back on generations of dog-eat-dog competition. It was the biggest game of the season. And both teams were shot through with adrenaline. A basketball legend would be built this night.
The first half of play ended with only a single point separating the teams. Rules at the time still required a center jump at the start of the second half. Our guys controlled the tip and ran their fast break to absolute perfection—a textbook break all the way. The center tipped it to the head of the jump circle. The big forward handled it and passed it over his head like a bullet to the guard breaking down the side. The guard rifled it to the other guard breaking down the opposite side. He dribbled the ball once, and laid it up perfectly into the little white square on the backboard just above the hoop. The ball kissed the glass and dropped for two points. The crowd went nuts.
Then stunned silence. Everyone noticed it at the same time—fans, players, coaches, and referees. Wrong basket! Incredible! Our guys had done everything right, except for one thing. They forgot which goal was theirs. And they lost the game that night by one point. As it turned out, they had put the winning difference in the goal of the other team.
We can understand the game perfectly. We can execute the plays masterfully. But if we forget the main thing—the goal—we can lose. The main thing is that the main thing always remain the main thing.
And it is that way with prophecy. We can study the details from now until Jesus comes back, but prophecy is not about studying future details. Its main purpose is to challenge us to live well in the present. The Bible gives us a glimpse of the future to motivate us in the present. Jesus was teaching us that there is a vast difference between investing and spending your life. Most Christians just spend theirs. Jesus is disgusted with such passive disobedience. He wants us to invest our lives in the kingdom of the future. The apostle John said just that: “Everyone who has this hope in him purifies himself, just as he is pure” (1 John 3:3). The primary purpose of biblical prophecy is to motivate us to holy living here and now.
The central point of Matthew 25 is essentially the same as Matthew 24, since both are part of the same unified discourse. The parables of Matthew 25 are intended to teach us how to live today in light of tomorrow's certainties. The second parable (25:14-30) brings out the variety of giftings and abilities in different people, enabling them to manage different responsibilities within the kingdom. It also makes the point that each person is responsible to be 100 percent faithful with everything he or she is given by God. And the amount of fruit we bear, compared with someone else, is not necessarily reflective of our degree of faithfulness.
The closing judgment account (25:31-46) focuses on the fact that caring for Jesus' followers is the same as caring for him. It also brings out, more clearly than anywhere else in the book, our future accounting for the way we have used our opportunities for kingdom ministry in this life. So, in light of our prophetic future, let us strive to live well now.
The King Challenges His People
MAIN IDEA: In light of the future reality of hardship and ultimate salvation, we must stay ready for Christ's return at all times by living in loving obedience, and he will reward us for it.
Matthew 25 should have started with 24:42. That is the turning point in Jesus' Olivet Discourse. In Matthew 24:4-41, Jesus provided doctrinal exposition on future events, in answer to the disciples' question about the timing and signs of the destruction of the temple, and about Jesus' coming and the end of the age (24:3). But from 24:42 through chapter 25, Jesus builds on the preceding doctrinal foundation with a series of five parables exhorting his disciples to be alert and busy about the work of the kingdom. Because he might return at any time, we will want to be found ready to face him.
So, as we begin Matthew 25, we find ourselves already into the application portion of the discourse. The first two parables have already been presented in 24:42-51: the parable of the thief (24:43), emphasizing the suddenness of Christ's return and our need to be on the alert; and the parable of the servant (24:45-51), emphasizing the importance of caring lovingly for others, that Christ might find us obedient whenever he returns.
The last three parables make up Matthew 25. They continue to exhort Jesus' disciples toward watchfulness (an enduring theme based on the uncertain timing of his return, 24:36-41). But each story makes its unique contribution to the theme. The first (ten virgins, 25:1-13) presents the theme of wisdom in being prepared for Christ's return, and especially emphasizes the long delay before his return as well as the unexpectedness when he does return.
The second parable (ten talents, 25:14-30) illustrates a theme introduced by Jesus in 13:12. It focuses on the variety of responsibilities entrusted by Christ to his disciples before his return as well as the variety of abilities to handle his trust and the variety of rewards for our faithful stewardship.
The third story (sheep and goats, 25:31-46) is not technically a parable. It gives us an actual glimpse of a scene in true future history, before the judgment seat of God. But this passage serves much the same purpose as the four parables of 24:42-25:30, and it belongs in series with them. It emphasizes the importance of caring for Jesus' followers, which is the same as caring for him.
Jesus' disciples revealed by the nature of their question (24:3) that they were hopeful of getting past all the hardship and into the eternal kingdom. But Jesus used this discourse to answer their question and to correct their perspective. They were focused on the end result. In maintaining this focus, they lost sight of the task to be completed before the Messiah's return. Jesus used the parable to bring their focus back to the present. He taught them about the future to motivate them toward present obedience.
The King Says, “Do Not Delay or Put Off Faithfulness —I Am Coming” (25:1-13)SUPPORTING IDEA: Be prepared for a long obedience.
25:1. This parable, like most of Jesus' other parables, taught another aspect of reality in the kingdom of heaven. The virgins were the bridesmaids invited to be a part of the wedding ceremony. This was a great honor. They represent all who have been invited to be citizens of God's kingdom—some of whom, as we shall see, will indeed enter the kingdom and some of whom will not. The bridegroom is the Messiah, and the wedding celebration pictures the eschatological wedding feast of Christ.
All ten bridesmaids went out to meet the bridegroom, and the foolish ones were disappointed at the end of the story. This seems to indicate that they represent people who want to be a part of the kingdom. Even the unbelieving want to be in heaven for eternity, but they are not wise enough to choose the correct path. It was an evening wedding, meaning that the bridesmaids had to carry lights during the processional to the groom's house.
25:2-4. The ten bridesmaids separated themselves into two groups by their own wisdom or foolishness. This represents the self-sorting of the faithful and the unfaithful in real life.
The five foolish (the Gr. word moros from which we derive our word “moron” for dull, inattentive, unthinking) bridesmaids were introduced first. They took insufficient oil with them to keep their lamps burning for the wedding procession. Although they wanted to participate in the celebration, they displayed a lack of respect for the bride and bridegroom through their neglect of their responsibility to come prepared. They demonstrated their unworthiness of the honor of participating in the celebration. The faithless will not enter heaven. By their lack of preparation in this life, they reveal a lack of respect for the Messiah. How a person sees Jesus is the key to his or her eternal destiny.
The five wise bridesmaids demonstrated their respect and love for the bride and bridegroom by coming well prepared with oil to keep their torches burning throughout the procession. Similarly, the faithful will enter heaven. By their preparation in this life, they reveal a love and respect for the Messiah.
The lamps and the oil in the parable have no direct parallel in reality. They serve only as elements necessary to the wedding theme of the parable. The key point of comparison between the parable and real life is the need for preparation and readiness and the respect for the “bridegroom” that readiness implies.
25:5-9. The bridegroom's delay represents the stretch of history between the Messiah's first coming and his return. Jesus acknowledged that the length of time before his return would be difficult to endure. All ten of the bridesmaids—both the wise and the foolish—fell asleep while waiting for the bridegroom. This is understandable for anyone under those circumstances. The sleep did not imply spiritual negligence; the wise bridesmaids were so well prepared that they could afford to sleep. But the foolish bridesmaids should have used the time to get the oil they needed.
At midnight, which implied a long wait, the bridegroom's arrival was finally announced. The bridesmaids were called out to meet him, with their lamps burning. All ten bridesmaids prepared their lamps for the procession, but the five foolish bridesmaids realized they did not prepare adequately.
The exact details of the wedding procession are not important to the parable. The bridesmaids' readiness or lack of readiness, in light of the bridegroom's delay, is at the center of the story.
The foolish bridesmaids begged the wise bridesmaids to share their oil. But the wise ones told the foolish ones that they had to obtain their own oil. It was too late to prepare. The unfaithful will discover too late that they have spent their lives foolishly, failing to trust and respect the Messiah-King. An additional important insight is taught here: Preparedness cannot be transferred or shared.
25:10-12. The foolish bridesmaids attempted to make up for their lack of preparation at the last minute. But they were too late; the bridegroom had arrived. He found only the five wise bridesmaids ready for him. They went on without the foolish ones. The door was closed, not to be opened for anyone else, primarily because of the insult the foolish bridesmaids had paid to the bride and bridegroom. The closed door speaks of being shut out of the kingdom.
When the five foolish bridesmaids finally arrived at the wedding banquet, they begged to be allowed in. But the bridegroom, offended at their lack of respect, denied them entrance. His I tell you the truth implied that there was no negotiating; he would not change his mind. The time had passed. And his words, I don't know you, disowned any past or future relationship with the five. His response cut them off from him and his bride for life.
For those who have failed to acknowledge the Messiah-King throughout their lives and realize only at the last minute the consequences of such foolishness, all their last-minute attempts to make things right will be too little, too late. They have already demonstrated the overriding quality of their character—unbelieving rebellion.
25:13. Jesus' closing exhortation is the central application point of the parable, using almost exactly the same wording as when Jesus first introduced the command in 24:42. As in 24:42, we find again the present tense with the imperative mood of the verb gregoreo, which means, “be staying continually awake, constantly keeping watch.” And the same reason is given—we do not know the day or the hour of Christ's return. Our preparedness for Christ's coming demonstrates our personal trust and respect for him.
The King Says, “Invest Your Life for Me” (25:14-30)SUPPORTING IDEA: Believers must live continually on the edge of faith-filled obedience, investing everything they have and are for the kingdom.
The preceding parable emphasized that we must always be ready, but it did not reveal anything about the specific ways to live. In this parable, and in the final account of the judgment (25:31-46), Jesus gave his disciples some practical direction about how to live in readiness for his return.
This parable demonstrates how saving faith in the Messiah will manifest itself in practical terms. This parable seems to go beyond the first three in that it takes the watchfulness to new levels of practical obedience and, therefore, to reward. The true disciples' readiness will involve careful stewardship of assets during the king's absence in anticipation of reward.
25:14-15. This parable begins immediately with the word again (hosper, meaning “just as, even as,” an abbreviated version of the introductory formula in 25:1). This is another parable teaching something about the kingdom of heaven. A man (representing Jesus) was about to set out on a journey (representing the time before Jesus' return; cf. 21:33). While he was gone, he needed to be sure that his property was well cared for, so he called his servants and entrusted (paradidomi, “hand over”) his possessions to them before leaving.
Every Christian is entrusted with some responsibility for the kingdom. Some will take this seriously and invest their lives wisely, and others will squander this responsibility. The part of the kingdom entrusted to each of us is precious to the Lord. He is hurt by the mishandling of a lifetime of opportunity; but he rejoices over a lifetime well spent. He has placed in our hands what is his own. This is a sobering thought—to be stewards of kingdom resources.
One unique element in this parable is the different property entrusted to each servant—five talents to one, two talents to the second, and one talent to the third, each according to his ability. The Lord knows us, and he knows the full potential of each person for serving the kingdom. He designed that potential into each of us when he created us. No one is entrusted with more than he can handle, but neither is he entrusted with less than he can handle.
The person entrusted with little will be required to do all he can with the little he has been given. All of us are to live up to our full potential, by God's strength, with his wisdom, for his kingdom. This stewardship is comprehensive. It includes time, talents, spiritual gifts, energies, personality, experiences, attitudes, and material resources.
25:16-18. The phrase At once implied prompt obedience on the part of the first servant (as well as the second; note so also in 25:17). These two servants did not miss a single opportunity to bring their master a return on his investment. They put his money to work, meaning they invested for a profit. Each doubled the amount entrusted to him during his master's absence. There was no doubt that the first two servants worked hard for the master.
Investing resources (e.g., money, energy, abilities) has always been a risky business. Even the wisest investor risks losing increases if something happens at the wrong time (e.g., a famine, a war). Implied in the two faithful servants' actions here was a certain amount of risk. But it was obedient risk. They were expected to do what was prudent—what would normally turn a profit, based on their wisdom drawn from life experience.
Believers also are required to obey Jesus in all things, even when risk is involved, even when we do not see the end results. This is not the same as foolish extravagance or taking risks to test the Lord, without the likelihood of a return on the investment. It does not mean taking chances without thinking ahead. But it implies a life lived on the edge of faith. Such a consistently obedient, faith-filled life pleases the Lord and accomplishes his kingdom purposes.
In contrast, the third servant—who had received one talent—played it safe by burying his talent and waiting for his master's return. His life failed to realize any impact or gain for his master. He demonstrated an appalling lack of understanding of his master. He clearly did not know him very well. Too many so-called “believers” fail to believe the Lord enough to obey him, revealing a lack of faith through passive spirituality and failure to step out in “risky” obedience.
25:19-23. The phrase after a long time was Jesus' acknowledgment that there would be quite a time gap before his final coming. It also implied significant opportunity for kingdom gain by those he has entrusted with kingdom resources. Now it was time to settle their accounts, and the servants brought the master's property to him.
Jesus used the threefold pattern of story telling, which was so common in that age. The first two repetitions established a pattern, and the third became a contrasting departure from this pattern. The first two servants brought the original quantity he had given them, plus a 100 percent profit. Between the two of them, they had turned seven talents into fourteen. The master gave the identical response to each of the first two servants. Even though the second servant had earned only two talents, in contrast to the five of the first, each had lived up to 100 percent of his potential.
The master's well done was the greatest reward a loyal servant could have hoped for. He called each of them a good and faithful servant. The two adjectives together describe a person who is reliable because of his loyalty and good character, as evidenced by the investment of his ability. In addition to verbal praise, the master rewarded each of the first two servants with even greater responsibility (cf. 24:47). They had been faithful with a few things, so he would entrust them with even more (many things). And finally, he invited them both to share your master's happiness.
The point is clear. When the king returns, he will require an accounting from all of us. Those who have consistently invested their lives obediently and wisely, according to heaven's priorities will have a return to offer the king. This return may include personal growth and maturity, souls brought into the kingdom, spiritual infants who have been raised to maturity, needs compassionately ministered to, wounds healed, conflicts reconciled, truth lovingly told. The investment we will have made for this return will be all we have been entrusted with in this life: our time, wealth, opportunities, relationships, natural talents and spiritual gifts, a mind and a conscience, as well as God's Word, God's Spirit, and God's church.
The well done awaiting such a servant is the music of eternity—full reward for the person who has been truly loyal to the master. But much more awaits the good and faithful servant of the Messiah. The faithful servant will have even more privilege and responsibility as well as a share in the master's happiness. By living their lives fully vested in kingdom interests and growth, they had gained an entrance into the kingdom (cf. 2 Pet. 1:5-11).
25:24-25. Finally, the third servant came to answer to the master for the opportunity he had received. Presenting the master's one talent to him—no more, no less—the servant explained that he kept the talent safe out of fear—fear of the master's hardness, expecting return where he had made no investment (harvesting where you have not sown and gathering where you have not scattered seed). The servant feared the master's wrath if he should lose the master's talent, so he buried it safely to return what was his. He toiled to “keep his nose clean,” so to speak. This servant did not know the heart of his king. He did not contribute to the kingdom's advancement.
The first two servants acted out of loving loyalty, but the third acted out of selfish fear. The first two were motivated by the hope of pleasing the master; the third by fear of displeasing him. The two motives sound the same, but the end result is quite different. A certain “fear of the Lord” is critical to holy, faithful living (Prov. 1:7; 1 Pet. 1:17). But this is not paralyzing fear. Healthy fear is accompanied by a knowledge of the love of God, while paralyzing fear knows nothing of God's love. This man wasted his investment and failed to advance the kingdom.
25:26-28. The master's response to the third servant revealed that the servant's motive was actually evil, disloyal, and unloving. You wicked, lazy servant stands in dramatic contrast to “good and faithful servant” (25:21,23), implying that the servant's laziness was not because of a lack of ability or opportunity. The servant's “safe” behavior and apparent desire not to displease the master were smokescreens for his self-serving and disobedient heart. In reality, he refused to take any risks or do any work. He did not spend himself in the kingdom's interest. He was selfish, lazy, and arrogant.
The master used this servant's own words against him. He explained that his demanding character should have challenged the servant all the more to invest the talent. This was obviously the master's will—to gain some return. Even a small return from interest would show some degree of loyal obedience.
The master commanded that the third servant's small amount of responsibility be taken from him and given to the first servant, who had shown great responsibility. Our God is a God of high standards, demanding much from his servants. But he never demands more than we can produce because we are empowered by his love, wisdom, and power.
This servant's limited knowledge of his master—he knew only the man's stern side but not his love—was his excuse to handle his master's wealth irresponsibly. Many believers today know only a God of rules and wrath, so they float passively and attempt to excuse their sins of omission. God has given them ample opportunity to learn of his love (11:29), but their own undisciplined hearts make them blindly foolish, and they squander their lifetimes. They call themselves Christians, but they are biding their time, trying to “stay out of trouble,” awaiting glory in heaven. Perhaps Jesus sensed this behind the disciples' question (24:3).
In our lifestyle of comfort in Western culture, we are too easily lulled to sleep. We fail to live the life of obedient, faith-filled “risk,” and so we fail to bear kingdom fruit, displeasing our Master. Such action will come back to haunt us at the judgment seat of Christ.
25:29-30. Before proclaiming the evil servant's recompense, Jesus put into the master's mouth the central point of the parable. Everyone who has implies faithfulness with what has been entrusted to them. This will be rewarded with even greater trust—privileged responsibility and reward— from God. Such faithful servants will have an abundance. Every need and desire will be met, and more.
But whoever does not have implies self-centered unfaithfulness with what was entrusted. This will be recompensed with the removal of all that has been entrusted to him, since he had proven untrustworthy. It is clear that this servant will not share in the rewards of the king (8:12; 22:13). He had squandered his lifetime of opportunity.
The King Says, “Receive My Followers as You Would Receive Me” (25:31-46)SUPPORTING IDEA: Minister to the needs of others—especially fellow believers—as though they were the Messiah himself.
This final section of Jesus' discourse involves evaluation or judgment. Jesus spoke in the previous two parables about judgment coming on the unprepared. In this last parable he focused on all the nations. When the Son of Man comes in his glory reminds us of Daniel 7:13-14 and of the future reign of Christ (Rev. 5:9; 20:4-6).
While this passage has parabolic elements (the shepherd, the sheep, the goats, and the process of sorting), it is not a parable but an apocalyptic glimpse into the day of judgment—a real event in future history. The simile of 25:32-33 serves to help us understand how the judgment will be carried out.
This passage is intended to be part of the series that began in 24:42. It serves the same purpose as the preceding four parables—to motivate us toward obedience, in preparation for the future.
More specifically, this passage provides a clearer explanation of how we are to be ready and on the alert, awaiting the Messiah's return. We are to fill our lives with care for the needs of others, especially the needs of fellow believers, realizing that every unbeliever is a potential “brother” of the Messiah. This is truly the work of the kingdom.
This passage builds on the principle in 25:26 that failure to utilize our gifts for the Master (sins of omission) as well as overt acts of evil (sins of commission) will be judged. Sins of omission are as-serious to God-as sins of commission.
While this passage may seem to advocate salvation by works, note that faith in the Messiah is the basis for these acts of mercy. These works are the evidence of saving faith, not the means to salvation. They are done “because of” one's salvation, not “in order to” gain it.
It is fitting that the Olivet Discourse should end with a judgment scene. This is also the final story in Jesus' formal teaching ministry, as recorded by Matthew. Jesus will soon leave behind all the potential “sheep and goats” of earth. It will be up to them to respond to him one way or the other—in acceptance or rejection—before his next coming.
25:31-33. In clear view here is when the Son of Man comes, introduced already in 24:3,27,29-31,37,39,42,44. Jesus was referring one final time to the disciples' question concerning the time of his coming (24:3). The Messiah's coming will be accompanied by all the angels, implying power and glory (cf. 16:21) as well as alluding to the gathering of the faithful (24:31). Further adding to the majesty of this picture is the fact that he will sit on this throne in heavenly glory. The Messiah will be seen in full display of his absolute authority in view of all the nations (cf. 24:14; also see Isa. 2:4; Mic. 4:3 for judgment of the nations).
In 25:32-33, we come to the sheep and goats, a simile that helps us envision the literal judgment scene. We are to envision people being separated from one another, but it will happen in the same manner as the shepherd separates the sheep from the goats. Sheep and goats were sometimes herded together down a chute that was wide enough for only one animal at a time. A shepherd would sit atop the fence, swinging a gate back and forth to guide each animal through the appropriate opening to join its own kind.
The right side was considered the side of honor and authority, as when a person was seated at the right hand of a king (Matt. 20:21,23; 22:44; 26:64). This was the side of the sheep, who, because of the greater value of the sheep and their placement on the Messiah's right, were already identified as Jesus' faithful disciples of all ages. On the left, the position of lesser honor, were the goats. These are clearly identified as the faithless.
From this point on to the end of the passage, there is no more mention of sheep or goats. From now on, the two categories of people are those on his right, or “the righteous,” and those on his left.
25:34-36. The remainder of the parable, except the concluding statement (25:46) is divided into two symmetrical halves. First, the king addresses those on his right, the righteous, according to 25:37. He addressed them as you who are blessed by my Father.
When God does the blessing, because of the power of his word, what he speaks is equivalent to what he does. So God's blessing on a person is essentially a bestowal of some kind of benefit. Jesus was addressing these people as “you whom my Father, by the authority of his word, has already given spiritual and material blessing and favor; blessing and favor which will continue to be yours.” This stands in contrast to the ones who are cursed in 25:41.
The king's invitation was Come, the same word used to command the first disciples to follow him (4:19), to invite the weary to find rest in him (11:28), and to call the guests to the wedding feast (22:4). It also brings to our minds the invitation of Revelation 22:17. This invitation is to inherit the kingdom prepared for you since the creation of the world (Matt. 25:34). Finally, the children of the kingdom, who have already proven themselves to be kingdom citizens, will come into their full inheritance (cf. Matt. 19:29; Rom. 8:17; 1 Cor. 6:9-10; 15:50; Gal. 5:21; 1 Pet. 1:3-5; Rev. 21:7)—the complete realization of the Messiah-King's rule.
The mention of the kingdom's preparation since the creation of the world (cf. John 17:24; Eph. 1:4; 1 Pet. 1:20) emphasizes the election of the faithful. Since the beginning of time, indeed, from eternity past, God has chosen these people and planned a place for each of them in the kingdom.
In 25:35-36, the king described the behavior of these kingdom citizens. When he was in need, they were the ones who acted in compassion to meet his need. His listing of six needy conditions—hunger, thirst, alienation, nakedness, sickness, and imprisonment—is not exhaustive but representative of all needs that a person might have. Each of these needs is central to survival and quality of life.
Food, drink, clothing, and health are related to the needs of a person's body. Being a stranger (Gr. xenos, “foreigner, alien”) is also related to physical well-being. Because an alien usually had no job or other means of support, there was a strong tendency to view him with prejudice, and even to abuse him. Because of their needy state, foreigners were protected, along with widows and orphans, by Old Testament law (e.g., Lev. 19:10,33-34; Deut. 27:17-19). Someone who was in prison was, likewise, unable to earn a living for himself or his family. In fact, such a person was dependent on others to bring him food, because the law enforcement system usually did not provide it for him.
25:37-40. Note that The righteous answered in surprise; they did not remember when they had met all these needs of the Messiah. The king began his answer with I tell you the truth, indicating the absolute truthfulness of his next statement.
Not all of the righteous served the king to the same degree, but all served with a right heart. The answer continues, whatever you did for one of the least of these brothers of mine, you did for me. By brothers (a generic Gr. term that could also include “sisters”), Jesus meant his followers (his disciples of all ages; see Jesus' new definition of his family in 12:50; cf. 28:10), since we share with him the same Father.
Anyone who met the need of even the most insignificant of Jesus' followers was ministering to him. Jesus identified this closely with his family on earth (Acts 9:4-5). On the least among the believers, see Matthew 11:11; 18:4; 20:26-28; 23:11. On Jesus' identification with believers conducting their evangelistic mission, see Matthew 10:11-14,40-42. On equating love for people with love for God, see Matthew 22:37-40.
Jesus defined more clearly one important component of remaining on the alert and being ready (24:42,44; 25:13) for the Messiah's return. We will be faithfully doing the kingdom work if we care for the needs of those around us.
25:41-43. For the second half of the conversation, the king turned to those on his left. He addressed them as cursed (in contrast to the “blessed” of 25:34). Even before announcing his charge against them, he pronounced their sentence. First, Depart from me (in contrast with “Come” in 25:34) … into the eternal fire prepared for the devil and his angels. The opposite of heaven is separation from God. Just as the eternal kingdom has been prepared for the righteous (25:34), so also the eternal fire of hell (cf. 3:12; Rev. 14:10; 19:20; 20:10,14-15; 21:8) has been prepared. The king said that hell was originally meant for the devil and his angels (i.e., demons), and it appears that, by following Satan, the unrighteous will share in an eternal punishment that was at first meant for them. The old Adversary is finished! The battle of the ages is over!
The king listed the same six physical needs as in 25:35-36, but this time he explained that the unrighteous neglected to meet those needs of his.
25:44-45. The unrighteous were just as surprised as the righteous were (25:37-39). They did not remember seeing the king in need. But using almost exactly the same solemn language as in 25:40, the king declared that their neglect of his needy brothers (his followers/disciples), even the least, was the same as neglecting him (cf. Jesus' confrontation of Saul in Acts 9:5, “I am Jesus, whom you are persecuting”).
These faithless ones are, according to the terminology of 24:42,44; 25:13, those who have fallen asleep and have dropped their guard, and who are unprepared for the Messiah's return.
25:46. Jesus completed the judgment scene and the discourse by summarizing the eternal destinies of the two categories of people. The unrighteous would go away (a permanent departure) into eternal punishment, but the righteous would enter eternal life. The use of “eternal” to modify both “punishment” and “life” contrasts the two destinies and emphasizes their permanence. By the time each person stands before the king, his or her eternity is established and cannot be changed.
MAIN IDEA REVIEW: In light of the future reality of hardship and ultimate salvation, we must stay ready for Christ's return at all times by living in loving obedience, and he will reward us for it.
All of us will stand before the judgment seat of the king to answer for our treatment of others, especially fellow believers. Minister to the needs of others as though you were ministering to Jesus the king. To ignore a need you can meet is equivalent to ignoring Jesus the king.
PRINCIPLES
APPLICATIONS
The surprise was complete. The attacking planes came in two waves; the first hit its target at 7:53 A.M., the second at 8:55. By 9:55 it was all over. By 1:00 P.M. the carriers that launched the planes from 274 miles off the coast of Oahu were heading back to Japan.
Behind them they left chaos, 2,403 dead, 188 destroyed planes, and a crippled Pacific Fleet that included eight damaged or destroyed battleships.
At 6 A.M.(Hawaiian time) on December 7,1941, the first Japanese attack fleet of 183 planes took off from aircraft carriers 230 miles north of Oahu. Ironically, at 7:02 A.M., two Army operators at a radar station on Oahu's north shore picked up approaching Japanese fighters on radar. They contacted a junior officer who disregarded their sighting, thinking that it was B-17 bombers from the United States west coast. The first Japanese bomb was dropped at 7:55 a.m. on Wheeler Field, eight miles from Pearl Harbor. No one was prepared for what was occurring. The rest is history.
At Pearl Harbor, the consequences for not being ready for an enemy attack were devastating. There were signs that went unheeded. Had the U.S. military been ready to spring into action, the losses at Pearl Harbor might have been greatly reduced.
The element of watchful waiting applies to the return of Christ. For the believer, being ready for Christ's return involves more than not being caught by surprise. It also involves living a life in faithful obedience to God, investing our resources in the kingdom of God. Jesus will someday return. Those who are found faithful and living in obedience to God will be will be rewarded. Are you among the ready?
Lord, while I await your coming, keep me busy at worthwhile tasks, serving the needs of others in your kingdom. Amen.
A. Talent
Some interpreters estimate that a talent was worth about fifteen years' wages for a common laborer. The value varied from period to period and place to place. In any case, these three servants were being entrusted with a big responsibility. The master was putting an important part of his valuables in the hands of these three men.
B. Separation of Sheep and Goats
How does this judgment of “the sheep and goats” fit into the larger eschatological picture? Jesus did not mention any resurrection from the dead of the people of all ages. This would be necessary for the great white throne to take place (Rev. 20:11-15) and for what comes after the millennial reign. So, it seems that this is not to be the “final” general judgment of all who have lived. It appears, therefore, to be the king's “sorting” (prior to setting up his millennial kingdom on the throne of David) of all people who are alive on the earth at his second coming. It does fit naturally into the prophetic understanding of a premillennial scenario.
C. Summary
These three stories bring the Olivet Discourse to its practical conclusion, giving Jesus' disciples some important specifics on how to live in continual readiness while awaiting his return. Without these stories, we would be left wondering exactly how to obey the command of 24:42: “keep watch.”
The theme of final judgment and Jesus' references to himself as the coming king prepare the reader of Matthew for the climactic narrative of Matthew 26-28. Although Jesus will suffer humiliation and death, the truths of his teaching reveal the victory and the accounting that will come after his suffering, death, and resurrection.
A. INTRODUCTION
The Olivet Discourse is divided between exposition and exhortation, doctrine and application, or, in this case, prophecy and practical preparation of the believer for future events.
The last three parables, which make up Matthew 25, continued to exhort Jesus' disciples toward watchfulness (a theme based on the uncertain timing of his return, 24:36-41). But each story had its own unique contribution to the theme. The first (25:1-13) presented the theme of wisdom in being prepared for Christ's return, especially emphasizing the long delay before his return as well as the unexpectedness when he does return. The second parable (25:14-30) illustrated a theme introduced by Jesus in 13:12. It focused on the variety of responsibilities entrusted by Christ to his disciples before his return. It focused as well on the variety of abilities we are given to handle his trust and the variety of rewards for our faithful stewardship.
The third story (25:31-46) was not technically a parable, for it gave us a glimpse of a scene in true future history, before the judgment of God. But this passage served the same purpose as the four parables of 24:42-25:30, and belonged in series with them. It emphasized the importance of caring for Jesus' followers, which is the same as caring for him.
B. COMMENTARY
C. CONCLUSION
