“NO ONE KNOWS about that day or hour, not even the angels in heaven, nor the Son, but only the Father. 37As it was in the days of Noah, so it will be at the coming of the Son of Man. 38For in the days before the flood, people were eating and drinking, marrying and giving in marriage, up to the day Noah entered the ark; 39and they knew nothing about what would happen until the flood came and took them all away. That is how it will be at the coming of the Son of Man. 40Two men will be in the field; one will be taken and the other left. 41Two women will be grinding with a hand mill; one will be taken and the other left.
42“Therefore keep watch, because you do not know on what day your Lord will come. 43But understand this: If the owner of the house had known at what time of night the thief was coming, he would have kept watch and would not have let his house be broken into. 44So you also must be ready, because the Son of Man will come at an hour when you do not expect him.
45“Who then is the faithful and wise servant, whom the master has put in charge of the servants in his household to give them their food at the proper time? 46It will be good for that servant whose master finds him doing so when he returns. 47I tell you the truth, he will put him in charge of all his possessions. 48But suppose that servant is wicked and says to himself, ‘My master is staying away a long time,’ 49and he then begins to beat his fellow servants and to eat and drink with drunkards. 50The master of that servant will come on a day when he does not expect him and at an hour he is not aware of. 51He will cut him to pieces and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.
25:1“At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. 2Five of them were foolish and five were wise. 3The foolish ones took their lamps but did not take any oil with them. 4The wise, however, took oil in jars along with their lamps. 5The bridegroom was a long time in coming, and they all became drowsy and fell asleep.
6“At midnight the cry rang out: ‘Here’s the bridegroom! Come out to meet him!’
7“Then all the virgins woke up and trimmed their lamps. 8The foolish ones said to the wise, ‘Give us some of your oil; our lamps are going out.’
9“ ‘No,’ they replied, ‘there may not be enough for both us and you. Instead, go to those who sell oil and buy some for yourselves.’
10“But while they were on their way to buy the oil, the bridegroom arrived. The virgins who were ready went in with him to the wedding banquet. And the door was shut.
11“Later the others also came. ‘Sir! Sir!’ they said. ‘Open the door for us!’
12“But he replied, ‘I tell you the truth, I don’t know you.’
13“Therefore keep watch, because you do not know the day or the hour.
14“Again, it will be like a man going on a journey, who called his servants and entrusted his property to them. 15To one he gave five talents of money, to another two talents, and to another one talent, each according to his ability. Then he went on his journey. 16The man who had received the five talents went at once and put his money to work and gained five more. 17So also, the one with the two talents gained two more. 18But the man who had received the one talent went off, dug a hole in the ground and hid his master’s money.
19“After a long time the master of those servants returned and settled accounts with them. 20The man who had received the five talents brought the other five. ‘Master,’ he said, ‘you entrusted me with five talents. See, I have gained five more.’
21“His master replied, ‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!’
22“The man with the two talents also came. ‘Master,’ he said, ‘you entrusted me with two talents; see, I have gained two more.’
23“His master replied, ‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!’
24“Then the man who had received the one talent came. ‘Master,’ he said, ‘I knew that you are a hard man, harvesting where you have not sown and gathering where you have not scattered seed. 25So I was afraid and went out and hid your talent in the ground. See, here is what belongs to you.’
26“His master replied, ‘You wicked, lazy servant! So you knew that I harvest where I have not sown and gather where I have not scattered seed? 27Well then, you should have put my money on deposit with the bankers, so that when I returned I would have received it back with interest.
28“ ‘Take the talent from him and give it to the one who has the ten talents. 29For everyone who has will be given more, and he will have an abundance. Whoever does not have, even what he has will be taken from him. 30And throw that worthless servant outside, into the darkness, where there will be weeping and gnashing of teeth.’
31“When the Son of Man comes in his glory, and all the angels with him, he will sit on his throne in heavenly glory. 32All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. 33He will put the sheep on his right and the goats on his left.
34“Then the King will say to those on his right, ‘Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. 35For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 36I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.’
37“Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 38When did we see you a stranger and invite you in, or needing clothes and clothe you? 39When did we see you sick or in prison and go to visit you?’
40“The King will reply, ‘I tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me.’
41“Then he will say to those on his left, ‘Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. 42For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, 43I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me.’
44“They also will answer, ‘Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?’
45“He will reply, ‘I tell you the truth, whatever you did not do for one of the least of these, you did not do for me.’
46“Then they will go away to eternal punishment, but the righteous to eternal life.”
Original Meaning
ACCORDING TO THE traditional reckoning of the activities during Holy Week, Jesus spent much of Tuesday morning debating the religious leaders in the temple (see comments on chronology at 21:1). Late in the day, as he is heading with his disciples to Bethany, Jesus ponders the temple and the city of Jerusalem stretched out to the west of them as well as the long future facing his disciples (chs. 24–25). In the last chapter we looked at Jesus’ discussion of the events surrounding his return (24:4–31), with the first lesson on how they are to conduct themselves until that time (24:32–35). The rest of the discourse continues here.
Jesus gives the necessary exhortation that accompanies the preparedness of his disciples. They are to watch, for they do not know when he is coming. He then tells four parables that give variations on the theme, each teaching a particular point about how and why they should be prepared: the homeowner and the thief in the night (24:33–43), the good and wicked servant (24:45–51), the ten virgins (25:1–13), and the talents (25:14–30). His disciples are to wait alertly and in expectation of reward at his return, because the unprepared and unrepentant will receive only judgment (25:31–46).
The “Time” of Jesus’ Coming (24:36–41)
IN BOTH HIS direct statement and in the parables that follow, Jesus’ primary point is the imminence of his return. Although people enduring the horror of the great tribulation will surely know that they are in some of the worst incidents to have transpired on the earth, disciples until that time must live with the conviction that he can return unexpectedly at any moment.
The day and hour of coming is unknown (24:36). Jesus begins with a startling but central truth of his coming and the end of the age: “No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father.” This is Jesus’ direct answer to the question about the time of his coming. No one knows! The expression “day or hour” is used throughout Scripture to indicate a general reference to time (e.g., 7:22; 10:19; 24:42). This includes not only a literal day and/or time of day, but also the year and/or month. This must be seen as an answer even to the putting forth of buds and new leaves in the preceding parable (24:32–35). There may be a general indication of coming, but it is so general that no one will be able to pinpoint the time. Until the budding actually occurs, no one will be able to guess the precise moment.
The knowledge of his return was not given to angelic heavenly beings, who apparently have superhuman but not unlimited knowledge. Their comprehension accords with what is God’s will for them to know.1 Nor was it given to the Son to know the time of his return. This is an important Christological statement—it is an example of Jesus’ voluntarily limiting his divine attributes. He willingly remains uninformed.
The theological doctrine of the kenosis (meaning “emptying”; cf. Phil. 2:7) generally contends that in Jesus’ incarnation he voluntarily limited the use of his divine attributes so that he could experience the full human life. While he did not in any sense give up his deity, Jesus voluntarily limited the use of those divine characteristics so that he could experience human life in its entirety (cf. Heb. 4:14–16). It was only at the will of his Father that he could use his divine attributes, if it was the Father’s will for him to do so. He acted primarily in his humanity and was empowered by the Spirit (see comments on 4:1–11).
For example, he was not omnipresent in his human manifestation, and on other occasions there was a restriction on his omnipotence (see comments on 13:58; cf. Mark 6:5). Here he does not know the future with regard to his return at the end of history. The independent use of his supernatural knowledge was limited to whether it was the Father’s will for him to use it. In his earthly ministry Jesus came to do the will of his Father in heaven. It was not the Father’s will for him to know the date of his return during his time on earth. In his human consciousness, Jesus restricted himself to normal human knowledge while retaining omniscience in his divine nature.2 On other occasions he demonstrates supernatural knowledge of the present and the future (e.g., John 2:4; 4:17–18; 6:70; 11:4, 11; 13:10–11, 38).
This saying of Jesus apparently governs the rest of the discourse and should be the key to interpreting the next section. In the light of the unknown day or hour of his return, he exhorts his disciples to watch and be prepared.
Analogy of the days of Noah (24:37–39). Jesus emphasizes the unexpectedness of his return by making a comparison to the time of Noah. The people in the days of Noah did not heed the warnings of judgment that were given to them. They continued to carry on in the everyday activities of eating and drinking, marrying and giving their children in marriage. Although this was a profligate generation (Gen. 6:11–12), Jesus’ point is not that these activities were sinful, but that the people were so wrapped up in everyday activities that they were caught off-guard because they had no concern for righteousness and spiritual realities.
By contrast, Noah and his family went about with preparations for the coming flood, even though they saw no specific signs of its coming and did not know when it would arrive. Jesus’ return will catch unawares all who do not heed whatever warnings are given and who are spiritually unprepared (cf. 1 Thess. 5:1–6).
Some will be taken, some left (24:40–41). Two other scenes from daily life illustrate the unexpectedness of the coming of the Son of Man: “Two men will be in the field; one will be taken and the other left. Two women will be grinding with a hand mill; one will be taken and the other left.” While men are working in the field and women are grinding grain with a hand mill, one is prepared, the other one is not. The mention of two reiterates that preparedness is an either-or proposition (for “hand mill,” see comments on 18:6).
The “taking” and “leaving” are intriguing. These expressions may indicate that one is taken away to judgment (like those swept away by the Flood) and the other is left to enjoy the blessing of salvation at the arrival of the Son of Man (as Noah and his family were saved by God’s warning),3 although the verb for “taken” in 24:40–41 is different from the verb for “took them all away” in 24:39. Or vice versa, one is taken away to safety to enjoy the blessing of the arrival of the Son of Man (like Noah and his family in the ark) while the other is left to experience the wrath of the Son of Man (like those who died with the arrival of the Flood).4
The latter view has in its favor that it corresponds, in some sense, with the angels who gather the elect at the coming of the Son of Man (24:31) and seems more consistent with the following parables. Also, the verb used here means “take to safety” in 2:13, 14, 20, 21, while the verb “left” in Matthew often has a meaning of “abandon” or “forsake” (e.g., 4:20, 22; 8:22; 19:29; 23:38; 26:56).5 The point is that the Son of Man gathers his people at his return to enjoy the full manifestation of the kingdom of God, while those left behind experience his judgment.
The Parable of the Homeowner and the Thief (24:42–44)
JESUS BEGINS WITH a summarizing conclusion to the preceding paragraph, which also introduces the parables to follow: “Therefore keep watch, because you do not know on what day your Lord will come.” “Watch” implies not only to keep looking but also to be prepared. Jesus stresses the deep division between those who are ready and those who are not. Their preparedness will mean either blessing at the coming of the Son of Man or judgment, so they must keep watch and be ready at all times. This is the only time that the expression “your Lord” occurs in Matthew’s Gospel and accentuates that Jesus, as the coming Son of Man, is the disciples’ Lord (cf. 25:21, 23).
Jesus draws a comparison between his coming and the unexpectedness of a thief’s activity, calling his disciples to recognize and know the lesson he is teaching. “But understand this: If the owner of the house had known at what time of night the thief was coming, he would have kept watch and would not have let his house be broken into.” This parable stresses that vigilance is necessary if a thief should appear. The term for thief (kleptes) designates a common thief who steals for his own benefit rather than an insurrectionist, such as Barabbas.
The responsibility for the safety of each home lay upon the “owner of the house” since the modern conception of a police force was nonexistent. Some protection was provided by military forces for rulers and for the upper classes but not for individuals. If a homeowner knew that a robber was coming, he would do whatever was necessary to be prepared, either staying up all night watching or perhaps enlisting the help of neighbors.6 The parable here stresses the alertness necessary to thwart a burglar who might attempt to dig through a roof that was covered with reeds and a layer of clay or tiles (cf. Mark 2:4; Luke 5:19). This parable is consistent with what we know of the roofing materials and clay walls of common homes in the first century.
A householder can relax if he knows at what part of the night a thief is going to try to break in. But since he doesn’t, he has to keep watch all night long. The same is the case for Jesus’ disciples. Since they do not know the hour of his coming, they must watch all through the age because he can come at any time.7
Like many parables, one particular aspect of the parable is used as a comparison—here, unexpectedness. Other aspects of the parable have no comparisons, such as the fact that Jesus is not a thief who has intent to steal (see comments on 24:8). Alert watchfulness is important, but perhaps more important is “preparedness.” Appropriate watching must be accompanied with preparedness as disciples ready themselves for the Lord’s sudden appearance by making sure of their salvation, by keeping short accounts of their behavior, by continually seeking first the kingdom of God, and so on. The appropriate kinds of preparedness is stressed in the following parables.
The Parable of Two Kinds of Servants (24:45–51)
THE PARABLE OF the two servants continues the theme of the preceding parable, now focusing on faithfulness as one’s responsibility in being prepared for the Lord’s return.
Faithful servant (24:45–47). The servant (doulos) placed in a position of responsibility to oversee and care for other servants in the master’s household was often called a “steward” (oikonomos), a term used in a similar parable in Luke 12:41–46. This man is the chief servant, head over the master’s household affairs and staff and expected to care for the master’s personal affairs. The test of his responsibility occurs when the master is absent; will he faithfully carry out his tasks? If he has done so, when the master returns he will be given more responsibility.
Unfaithful servant (24:48–51). However, the test of the master’s absence will also reveal an unfaithful steward. His wickedness is in noting the master’s long absence—“But suppose that servant is wicked and says to himself, ‘My master is staying away a long time.’ ” The long absence of his master allows the servant to abuse his authority, mistreat his fellow servants, and consort drunkenly with bad acquaintances—activities that are characteristic of idolaters, pagans, unbelievers, and those who have turned away from the faith (Ex. 32:6; Isa. 28:7; 56:12; 1 Cor. 10:7; Gal. 5:21). When the master does return, the slave is caught unaware. As a result, he is cut in pieces (cf. the use of this verb in Jer. 34:18). The wicked servant is further described as being placed with “the hypocrites,” one of Jesus’ favorite expressions for sinners who put on external righteousness that attempts to mask an evil heart (e.g., Matt. 6:1–17; 23:13–29). His place with hypocrites deserves treatment that is proverbial for the eternal condemnation of hell, “where there will be weeping and gnashing of teeth” (24:51; cf. 8:12). The wicked servant is a false, professing disciple.
As with the preceding scenes, such as Noah and the two in the field and the two women grinding, this is an either-or proposition. The good servant reveals his nature by his good actions; the wicked servant reveals his depravity when left to his own devices. The parable reveals the moral nature of both servants, indicating their relationship to the kingdom of God. The personal transformation that accompanies entrance to the kingdom will affect disciples righteously from the heart to their behavior (cf. 5:20; 15:18–20). The master’s departure and delay give rise to a test, while his return demands an accounting that reveals the servants for what they were even before the master’s departure and delay.8
This parable is not talking about rewards or punishment for believers, nor is it advocating “cutting off” believers who have fallen away. It is a contrast between true and false believers and addresses the consequences of those who show by their lives that they are deserving of hell. We must also be careful not to use this parable to suggest that one can earn his or her salvation by watchfulness or preparedness; rather, a person who truly is a disciple of Jesus will watch and be prepared, because it is his or her kingdom nature to do so. The warning for professing or nondisciples is that they should not delay repenting too long, thinking they will have time. Rather, their own death or the return of Jesus will find them to be unrepentant sinners who hypocritically put on a show of kingdom life, but who are spiritually corrupt.
The focus of this parable has been taken to refer primarily to leaders, who are responsible to care for the needy within the church. Others see it referring generally to all believers. The overall context of the discourse favors the latter. The good slave is the true, faithful disciple of Jesus who is responsible and wise in the outworking of his or her Christian life. But leaders can profit from applying this as well to their leadership responsibilities.
What prompts the servant’s wickedness is his noticing that his master has been away a long time. The way one thinks about the Lord’s return will eventually influence what one says and how one acts. Perhaps the servant thinks that the master will never return or that he can get away with his wickedness before he is caught. This may be a subtle hint here that Jesus’ return will be delayed,9 which will act as a test to the heart of each person.
The Parable of the Ten Virgins (25:1–13)
THE NEXT PARABLE advances the themes of watchfulness (24:42–44) and faithfulness (24:45–51) to include readiness: “At that time the kingdom of heaven will be like. . . .” Jesus introduces this parable in a way not found elsewhere in the Olivet Discourse, though it is similar to parables introduced in the Parabolic Discourse on the mysteries of the kingdom of heaven (cf. 13:10–17, 24, 31, 44, 45, 47). This indicates that this parable (and the next) points explicitly to conditions during this age, the age in which the kingdom operates in a “mystery” manner.
This parable specifically teaches readiness in the light of the unknown time of the coming of the Son of Man. The Old Testament portrayed Yahweh as the “husband” of his people Israel (Isa. 54:4–6; 62:4–5; Ezek. 16:7–34; Hos. 2:19), which paves the way for Jesus as the messianic Son of Man to be pictured as a bridegroom (cf. Matt. 9:14–17). The ten virgins are bridesmaids who are not yet married. Following typical Jewish marriage customs10 (see comments on 1:18), a groom left his parents’ home with a contingent of friends to go to the home of his bride, where nuptial ceremonies were carried out. After this, the entire wedding party formed a processional to a wedding banquet, normally at the home of the bridegroom. The wedding feast was often held at night (22:13; 25:6).
The word for lamp (lampas) is different from the lamp (lychnos; 5:15) in the SM that is set on a lampstand to light a typical Palestinian home. It was a larger dome-shaped container with rags soaked in the oil to light the way while a person was walking outside.11 These outdoor torches could last for several hours when extra containers of oil were brought for replenishing the lamp, as the wise virgins have done. They are prepared for what may be a long wait.
The long wait causes both the wise and foolish virgins to become drowsy and fall asleep, which is not a note of condemnation but a detail that heightens the drama of the interval. After the long wait the cry rings out in the middle of the night: “Here’s the bridegroom! Come out to meet him!” The wise virgins awake and trim their lamps to get the brightest light possible for the procession, but the parable takes a surprising turn when the foolish virgins say to the wise, “Give us some of your oil; our lamps are going out” The wise virgins cannot comply because their own lamps will go out if they share, so they tell the foolish virgins to find their own at a local shop. Although it is probably difficult at such a late hour, they eventually do find oil, because they arrive later (or else they slowly make their way to the banquet in the dark).
While the foolish virgins are off to find oil, the procession with the bridegroom finally arrives. The reason for referring to the virgins as “wise” in all the prior references is now revealed: They are “ready” to go with the bridegroom to the wedding banquet (25:10). Only those who have been adequately prepared are ready to go. The foolish virgins are not, which Jesus accentuates by stating, “And the door was shut.”
The foolish virgins finally arrive, but the bridegroom calls out to them as they stand in the night darkness, “I tell you the truth, I don’t know you” (25:12), a stark, straightforward statement of rejection of a person who does not have a true relationship with Jesus (7:23). Throughout the Old Testament God is said to “know” those whom he has chosen to be his people (Jer. 1:5; Hos. 13:5; Amos 3:2), a theme reiterated throughout the New Testament to speak of a saving relationship found with God through Jesus Christ (cf. Gal. 4:8–9; 2 Tim. 2:19).
Jesus addresses his disciples directly to drive home the lesson of the parable: “Therefore keep watch, because you do not know the day or the hour.” As in the preceding parable, this is another distinction between two types of people—those who are truly disciples of Jesus and those who are not. Disciples of Jesus will be ready for the arrival of the Son of Man. The destiny of those who are not ready awaits outside the shut door. The previous parable (24:50–51) and the following parable (25:29–30) both speak of hell as the destiny for those who do not “watch” correctly by being properly prepared with salvation to accompany the Son of Man when he arrives. Therefore, the “shut door” points to damnation here as well, especially with the ominous comment from the bridegroom: “I tell you the truth, I don’t know you.”
The Parable of the Talents (25:14–30)
JESUS CONTINUES HIS parables about the profitable character qualities of those who await his return. Now the preparedness of those who await the coming of the Son of Man is fleshed out in productiveness and industriousness, where faithfulness in service accompanies watchfulness.12
Talents (25:14–18). Wealthy landowners often entrusted their property and affairs to trustworthy servants (doulos again, as in 24:45) when they went away on business or for personal dealings. The landowner is portrayed here as wealthy, for he has liquid disposability of at least eight talents (25:15; for the value of a talent, see comments on 18:24). In terms of today’s value, the landowner disperses approximately $1,977,600 to the three servants. Comparisons are difficult to appreciate, however, because such a sum in first-century Palestine would have been far more disproportionate to the average worker than in modern times.
Faithful servants (25:19–23). The sums dispersed by the homeowner apparently symbolize personal giftedness or abilities, but only generally: “each according to his ability” (25:15). The first and second servants immediately make effective use of their entrusted amounts, probably setting up some kind of business and making a capital return on the original investment that equals the original five and two talents (25:16–17). The third servant simply digs a hole, into which he places the master’s one talent (25:18).
After a long interval, similar to the expression in the prior two parables, the master returns and settles accounts with them. He exclaims to the first two servants, “Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!” The identical statement of praise to both servants indicates that the point of the parable is not on the total amount earned but on faithful responsibility in living up to one’s potential and giftedness. The reward of earnings bestowed may differ, but both servants received the identical joy in the presence of their master.
Wicked servant (25:24–27). In contrast to the first two slaves, the third comes to the master with a different accounting of the one talent given to him: He has hidden it in the ground. The master replies, “You wicked, lazy servant!” The wickedness of the third slave primarily stems from his attitude about his master, which in turn has led to laziness and bad stewardship. The way he conceives of him (“you are a hard man, harvesting where you have not sown and gathering where you have not scattered seed”) causes him to fear and then to hide away the talent and not seek to advance the master’s capital. The servant’s misperception of the master has produced alienation, mistrust, fear, and then personal sloth. Had he truly loved his master, he would not have attempted to place the blame on him but would have operated out of love.
The master tells him that he should have at least deposited the talent “with the bankers.” “Banker” here most likely refers to money-changers, who charged a fee for their services. Investment houses or banks as we know them were basically nonexistent in ancient Jewish society. For safe-keeping a private person would either bury valuables (see 13:44; cf. Josh. 7:21) or entrust them to a neighbor (Ex. 22:7).
But the blame in the servant is because he was not industrious enough to seek to earn his master interest (tokos; cf. Luke 19:23) on the talent. The Old Testament prohibited charging interest from other Jews (Ex. 22:25; Lev. 25:35–37; Deut. 23:19) but not from Gentiles (Deut. 23:20). While contemporary usage distinguishes interest from usury—a higher rate of interest charged for a loan than is allowed by law or common practice—ancient Judaism and later rabbinic practice made no such distinction and consistently avoided all appearance of charging interest from each other.13
Jesus is not advocating setting aside the Old Testament law here; rather, he is referring to investing the talent with money-changers, who performed a valuable service of exchanging a variety of forms of currency for those traveling through Palestine from the Diaspora. This is different from the money-changers who were perverting temple practice (see comments on 21:12). Less likely, Jesus may be pointing to the practice of Jews in Palestine charging interest on loans to Gentiles. Or, given the flexibility with which Jesus used comparisons in parables, he may be using a prohibited practice of earning interest to make a point about a good thing (cf. the correspondence between the thief and the Son of Man in 24:43–44).14
Abundance and punishment (25:28–30). In a surprising twist to the story, the master declares that the talent is to be taken from the wicked servant and given to the one who has ten and who has proven his industriousness. The lesson is summed up in the saying, “For everyone who has will be given more, and he will have an abundance. Whoever does not have, even what he has will be taken from him.” This maxim parallels the saying in 13:12, illustrating a similar point about spiritual responsiveness; here it emphasizes that wise and conscientious use of one’s God-given abilities is a responsibility that accompanies a right relationship with God.
But the punishment is not simply taking away the talent from the wicked slave, now called “worthless.” The master instructs that he should be thrown “outside, into the darkness, where there will be weeping and gnashing of teeth.” As in the other parables, the contrast is between those whose eternal destiny is salvation in the presence of the long-expected Son of Man and eternal damnation.15 The first two servants are true disciples; the third is not. A person’s faithfulness is evidence as to whether he or she is truly one of Jesus’ own. As the disciples await the return of the Son of Man, they must teach that industriousness of discipleship is a testimony of one’s love and trust of Jesus as Lord. But their perseverance should not come from a self-advancing motivation; it should be demonstrated in serving others as Jesus did (20:20–28).
Judgment at the End (25:31–46)
THIS FINAL SCENE in the Olivet Discourse is unique to Matthew’s Gospel. Up to this point, Jesus has addressed two basic issues. In the first part, he gave a running account, generally chronological, of the events that would accompany his return as the Son of Man (24:4–35). In the second part, through sayings and parables, he propounded various lessons on watching, waiting, and being prepared for his second coming (24:36–25:30). In this third part, Jesus gives promises of reward and warnings of judgment that will accompany his coming as the glorious Son of Man (25:30–46). Each of the preceding four parables included statements of judgment, but the emphasis was on getting one’s life prepared. Now the emphasis is squarely on judgment of those who are excluded and the reward for those who are admitted to the kingdom (25:34).
Sheep separated from goats (25:31–33). The scene switches now to the glorious coming of the Son of Man. He is accompanied in his glory with all the angels, and he sits on his throne of glory. Before him all of the nations will be gathered (25:32). The debated expression “the nations” has been interpreted to mean the church, all humanity, or all unbelievers, but within the Matthean context it is most likely intended to mean both Jews and Gentiles who throughout this age are the combined object of the Great Commission (see comments on 24:14; 28:18–20).16 The nations as entities are not judged but rather the people (NIV) within them: “He will separate the people one from another as a shepherd separates the sheep from the goats.”
The shepherd metaphor softens the judgment image but does not diminish the foreboding consequences of separating the sheep from the goats. “Sheep” is a consistent image of the people of God, whether it refers to Israel (9:36; 10:6; 15:24; cf. Ezek. 34) or Jesus’ disciples (Matt. 10:16; cf. 26:31 quoting Zech. 13:7; John 10). Goats do not occur often in the New Testament, but in the Old Testament 70 percent of the references to them concern their use as animals for sacrifice, such as the goat offered for sin sacrifice and the one that was the scapegoat on the Day of Atonement (Lev. 16:8–10, 26). In most areas of the world the issue of separating sheep from goats would never arise, since flocks are unlikely to mix. But in the lands surrounding Palestine they often run together, and native breeds can look alike in size, color, and shape.17
There seems to be no significant reason why Jesus contrasts sheep with goats, except for the symbolism that will be attached to both in a surprising manner: “He will put the sheep on his right and the goats on his left.” The right-hand side is the place of honor (see comments on 20:21). The left-hand side is not usually a place of disfavor, although it does seem to be so here.
The reward of the sheep (25:34–40). The King gives the explanation for the separation as he says to those on his right, “Come, you who are blessed by my Father; take your inheritance, the kingdom.” The King represents the Son of Man sitting on the throne (25:31), bringing to mind Daniel 7:13–14, where the Son of Man receives the kingdom from the Ancient of Days. This is one of the rare times that Jesus refers to himself as King, although the theme is there throughout Matthew’s Gospel. Matthew traces Jesus’ lineage to King David (1:1–17), Jesus is sought by the Magi as the one born king of the Jews (2:2), he announces the arrival of the kingdom of heaven (4:17), his earthly ministry comes to a climactic point in his triumphal entry to Jerusalem where he fulfills the expectation of Israel’s king coming to her (see comments on 21:5), the Sanhedrin accuses him of claiming to be king of the Jews (27:11), and he is mocked as king in his crucifixion (27:29, 37, 42).
The King addresses the sheep on his right as “blessed by my Father.” The blessing consists of their inheritance, which is the kingdom they now receive, not because they have earned it through their own efforts but because it is a gift of their relationship with the Father and the Son. God’s assured purpose is carried out as the blessing of the inheritance of the kingdom for the sheep is realized.
The transitional “for” in 25:35 introduces the explanation why the sheep receive the inheritance: Kingdom inheritance is the reward for caring for Jesus’ physical needs. The king pronounces, “For I was hungry and you gave me something to eat. . . .” The sheep cared for Jesus when he was in need with hunger, thirst, being a stranger, naked, sick, and imprisoned. The precedent is found in those Old Testament admonitions, where God rejects Israel’s external displays of religiosity (e.g., fasting) as a sham and declares that true righteousness is displayed in caring for the needy (e.g., Isa. 58:6–10).
But there is a surprised reaction from those who are rewarded: “Lord, when did we see you hungry and feed you . . . ?” The surprise of the “righteous” sheep (cf. 10:41; 13:43, 49; 25:37) comes from their taking literally his words, because they can recall no time when they have done this to the King. Such surprise indicates that these were not intentional meritorious acts to gain access to the kingdom. Rather, these acts of mercy are evidences that the sheep belong to the kingdom, just as the preceding parables pointed out external behavioral evidences of a person who has truly received the gift of salvation and the resulting transformation by the Spirit.
Jesus responds, “I tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me” (25:40). Following on the surprise of the righteous, this statement of Jesus is a central principle of the passage—in caring for the needs of “the least” of these brothers of Jesus, they have served Jesus.
The least of these brothers of mine (25:40). Solving the question of the identification of these “brothers” is important. The answer to that question determines what Jesus gives as the basis for one’s acceptance into eternal life or departure into eternal punishment (25:46). Five primary solutions have been offered.18 (1) All needy persons in humanity. This view emphasizes that mercy is to be displayed toward all persons.19 (2) All Christians. Others suggest that all Christians are in view, since the most explicit reference to “brothers” in Jesus’ usage in Matthew refers to his disciples.20 (3) Christian missionaries. Others suggest that these are Christian missionaries, the treatment of whom determines the fate of all people. Those who receive them receive Jesus; those who reject them reject Jesus—a theme not unlike the reward offered in the Missionary Discourse (10:40–42).21 (4) Jewish Christians. Some conclude Jesus is referring to Jewish Christians, especially focusing on the way that converted Christians treat converted Jews who are missionaries for him during the Great Tribulation.22 (5) Tribulation martyrs. This view suggests that Jesus refers to Christians who were martyred for the faith during the Great Tribulation and who will return with the risen Lord at his second coming.23
The consistent way that Jesus refers to his disciples as “brothers” in Matthew’s narrative leads to the second view. But the expression “least” points explicitly to needy disciples. Needy disciples are often the ones who are excluded from care—attention is often wrongfully diverted to prominent members of the discipleship community. This is in line with the admonition Jesus gave to the disciples arguing about who was the greatest in the kingdom of heaven (18:1). He charged them to become like children, and receiving children in his name is like receiving Jesus himself (18:2–5). This is also in line with the apostle James’s rebuke of his church for showing partiality to the rich in the assembly while dishonoring the poor in the church (cf. James 2:1).
Thus, Jesus affirms that believers are to care for one another, but especially the least and insignificant among them. This does not absolve a general mercy that Christians must demonstrate toward all in need. As Morris says, “Everyone in need is to be the object of Christian benevolence.”24 But perhaps the best guiding light is given by the apostle Paul, who stated the principle, “Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers” (Gal. 6:10).
But we should reiterate that these good deeds are not the works by which one enters the kingdom; they are the substantiation of the kind of kingdom life that has been produced through the transformation of the heart of his disciples through regeneration. Their works of caring for the needy among them will confirm that they belong to Jesus. Otherwise they are not truly his sheep, because they have not been born again by the Spirit of God.
The punishment of the goats (25:41–45). Jesus now addresses those on his left, the “goats,” in almost the same wording he used to commend the “sheep” on his right, except that the goats are condemned because they have not demonstrated mercy to Jesus in his need. Eternal fire is the punishment for not caring for Jesus’ physical needs (25:41–43). The goats respond similarly to the way that the sheep have (25:44). Jesus responds in the same way as he has to the sheep, except the goats have not acted in behalf of “the least.” Jesus omits the reference to “of these brothers of mine,” but we should assume that he intends this as a shortened reference.
The goats are just as surprised as the sheep, but they are surprised like those in the preceding parables. The five foolish virgins (25:1–13) and the wicked servant who did not invest his talent (25:14–30) were not condemned to eternal punishment for some externally heinous sin but for their failure to do the right thing. So here, “sins of omission” are also worthy of eternal damnation, because they are evidence that a person has not been made righteous by association with the kingdom of God (5:20). Righteous acts spring from a heart sanctified by the Spirit of God while unrighteous acts, even of omission, indicate a heart lacking in the Spirit’s work of transformation (cf. 15:19; Titus 3:1–8).
Eternal punishment and eternal life (25:46). Jesus concludes the dramatic judgment scene by stating, “Then they will go away to eternal punishment, but the righteous to eternal life” (25:46). Daniel’s prophecy of a future time of great tribulation that will come on the earth also leads to a prophecy of eternal life and punishment: “Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt. Those who are wise will shine like the brightness of the heavens, and those who lead many to righteousness, like the stars for ever and ever” (Dan. 12:1–3; cf. 2 Bar. 51:5–6). Daniel’s prophecy echoes here in the final words of Jesus’ concluding discourse in Matthew’s Gospel.
Those who have responded to Jesus’ announcement and have become his disciples have all along been called “sons of the kingdom” (13:38), but now they enter into the full blessing and experience of life in the kingdom. Many understand this judgment scene to be the same as that occurring at the end of this earthly age, just prior to the eternal state (Rev. 20:11–13).25 Others understand this judgment to take place prior to the inauguration of the earthly millennial kingdom by Jesus, who will rule over those who are blessed to enter that reign with him.26
The former view is in harmony with the references to the eternal life or punishment into which the sheep or goats now enter (25:41, 46). Premillennialists who hold this position have to explain how the immediacy of the coming of the Son of Man throughout the discourse gives way to a scene of judgment that occurs a thousand years later. Most do so by suggesting that Jesus has compressed future events. The latter view is more in harmony with the consistent reference to the immediacy of the coming of the Son of Man throughout the discourse, but they must explain the references to entering into “eternal life” at the time of the Millennium—either Jesus is speaking nonchronologically and is compressing future events, or more likely, “eternal” is used here not as an experience of their final state but a confirmation of it before the final experience.27
The evidence is scanty either way, but the important point throughout this scene is clear: Judgment will come.28 In that way this judgment scene provides a dramatic conclusion to the entire discourse and a sequential culmination to the preceding parables. The presence of kingdom life will always produce evidence in the transformed speech, thought, actions, and character of Jesus’ followers. The absence of transformation is proof that a person has not accepted the invitation to the kingdom. Reward or penalty is distributed according to the evidence.29
As has been the emphasis throughout the Olivet Discourse, and ultimately throughout this Gospel, there are only two types of people. Those who have not followed Jesus are actually against him and will endure separation from him in their eternal punishment. Jesus’ disciples are with him and will enjoy with him life that is eternal. This should produce the greatest joy in Jesus’ disciples, as we consider our eternal destiny. But the fate of the wicked should also weigh heavily upon us, provoking the same kind of anguish that the apostle Paul experienced as he considered the eternal fate of his fellow Jews who had rejected Jesus (Rom. 9:1–3; 10:1–2).
Bridging Contexts
THIS SERIES OF sayings, parables, and judgment scenes completes Jesus’ final discourse in Matthew’s Gospel (for a summary of its content, see comments on 24:1–3). Jesus’ intent in the present section is not to give a timetable; he focuses on the attitudes and character qualities that guide their discipleship to him for that time when he will no longer be with them physically.
As we discussed in the preceding chapter, the relationship of the return of the Lord in the Olivet Discourse to Paul’s discussion of the “rapture” of believers (1 Thess. 4:13–18) is debated. Many expositors suggest that Paul speaks of a separate return of the Lord either prior to or halfway through the Tribulation to rapture believers away from the earth to protect them from God’s wrath during the Great Tribulation. Others contend that Paul and Jesus refer to the rapture of believers at the end of the period of tribulation, when Jesus will return to take believers to be with him who have been safely guarded through the Tribulation.30 The issues are far too complex to resolve here, but for our purposes it is important to keep two things in tension, which appears to be Jesus’ primary intention in this discourse.31
Suddenness. The suddenness of the return of the Son of Man permeates each scene in this section of the Olivet Discourse. This accords with Paul’s encouragement to the Thessalonians, when he assures them that Christ’s coming has not already occurred (1 Thess. 4:13–18). Paul implies that Jesus’ coming could come at any time and catch believers away. The world around them is saying, “Peace and safety,” after which comes destruction (5:3). The appearance of the Lord in the parables in the Olivet Discourse is sudden, with no warning. Therefore, since Jesus addresses disciples who will live throughout this age, one crucial feature of our discipleship to him entails awaiting his return, which will arrive with suddenness.
Preparedness. The theme of preparedness also permeates the Olivet Discourse. Whether in the context of peace or trouble, all believers throughout this age are guaranteed that we will experience both (cf. 10:24–25). So we must be prepared for the Lord’s return regardless of our circumstances. Each of the following parables emphasizes different aspects of that preparedness: responsibility (24:45–51), readiness (25:1–13), productivity (25:14–30), and accountability (25:31–46).
Some people focus so much on Jesus’ return in glory at the end of the period of tribulation that they exhibit little concern to be prepared now, thinking they can wait until they see the events of the end begin to unfold and then they will prepare. Others focus so much on the expectation of Jesus’ return at any moment that they have little concern for the long haul, thinking that Jesus will return so soon that they don’t have to make any plans. Balanced discipleship entails both immediate and long-term readiness. Jesus’ sayings in the remaining parables and scene of judgment in the discourse are addressed to his disciples, then and now, who are called to be urgently prepared for a sudden, unexpected return of the Lord, but who must plan for an extended absence and make profitable use of their giftedness in the meantime.
Contemporary Significance
MY WIFE AND I woke up this morning to breaking news of the devastating loss of the space shuttle Columbia on its final sixteen minutes of reentry to earth’s atmosphere. It was a tragic loss to our space program, but in my view it was an even more agonizing loss of the seven men and women aboard the shuttle. In the first official statement, NASA Administrator Sean O’Keefe confirmed that the shuttle broke up in flames as it reentered the earth’s atmosphere and spread debris all over Texas. He described the crew as having performed their mission brilliantly, but then said in a broken voice, “The loss of this valued crew is something we will never get over.”
These heartrending events strike home to each of us in dramatic ways to remind us that life is fragile and fleeting. In one brief moment, all of the work and effort and expense of these men and women throughout their lives were gone.
That is the message of the Olivet Discourse in a nutshell. Life as we know it is going to come to an end. All history will come to a climactic finale when Jesus returns. That conclusion may be sooner than we think, so be prepared. I have a life motto that expresses what I believe to be the reflection of this exhortation:
Live as though Jesus is coming back today;
plan as though he is not coming back for a hundred years.
Regardless of your theological view with reference to the return of Jesus, this exhortation is relevant, for life is fragile and fleeting, but we do not know when the end will come. Whether it is at the end of history as we know it with the return of Jesus or at the end of our life as we know it with our own death, we must be prepared. But that does not mean we should withdraw and count moments. Rather, our privilege and charge are to maximize the precious moments of life with which we have been gifted to make a difference for the sake of the kingdom.
In the light of the fact that the time of his return is unknown (24:36), Jesus emphasizes that a sure separation will come for those who are taken and those who are left (24:37–41). It’s an either-or proposition. There is no middle ground. Therefore, we should live with the certain expectation that the end is near for each of us, which will affect our daily discipleship to him. At the conclusion of our lives or when he returns in glory and power, we will either be with him or not. Jesus gives four parables and a judgment scene that illustrate why and how his disciples can be assured that they will be approved when Jesus comes again. But these parables and judgment scene teach the obverse as well, that judgment awaits those who are not faithful. On the primary level they indicate who it is that demonstrates true life of the kingdom to receive life eternal. On the secondary level each indicates how discipleship to Jesus can be advanced.
The first parable, the homeowner and the thief (24:43–44), gives the general principle that faithful discipleship to Jesus while awaiting his return is demonstrated in those who watch by being prepared. The three following parables demonstrate how: We must be responsible (the two kinds of servants; 24:45–51), ready (ten virgins; 25:1–13), and productive (the talents; 25:14–30). The concluding scene of the judgment of the sheep and the goats (25:31–46) brings a climactic conclusion by announcing that watching and waiting throughout one’s life, and throughout history, requires us to be accountable to our discipleship.
Prepared (24:43–44). The parable of the homeowner and thief sets the stage for how we should live our lives in the expectation that Jesus will return: We are to watch diligently. But observing doesn’t just mean sitting around waiting to see what will happen next. It means that we will be prepared for his arrival at any time or day. For example, my wife’s cat Maui watches our home diligently while we are gone. She notices everything that goes on. But she isn’t prepared to do anything about it. She runs and hides in the closet if she hears a sound! And some dogs certainly aren’t much better. The best kind of watchdog is one that watches and is ready to do something about an intruder.
So it is with us. We must watch, but awaiting the Lord’s return must be accompanied with the appropriate kinds of preparedness. On the primary level this means we will nurture a lively expectation of his Parousia.32 Our entire worldview must be kingdom-oriented, as Jesus has been emphasizing throughout his ministry. Our hope lies in God’s fully established kingdom on earth, not in the kingdoms we create.
We wait with all of creation for its full liberation (Rom. 8:18–25), but our waiting and watching mean that we are prepared by responding to the invitation to the kingdom on earth now and experiencing the beginning of regeneration as our own souls are washed and renewed by the Holy Spirit (Titus 3:4–7). As we nurture the blessed hope of Jesus’ return daily, the grace of God teaches us to say “No” to ungodliness and worldly passions “and to live self-controlled, upright and godly lives in this present age” (Titus 2:12). When this is our daily, even hourly, focus, we watch and wait for Jesus’ return fully equipped to meet him with peace and confidence.
Responsible (24:45–51). The parable of the two kinds of servants continues that theme by teaching that a person truly demonstrates that he or she is prepared with kingdom life by responsible behavior. A person’s faithful responsibility is the external evidence of whether or not a person is truly one of Jesus’ own. We must examine ourselves as to whether or not we are true believers, which will be evidenced by the way we think, treat others, and live righteously or unrighteously. The wicked servant revealed an evil heart when he contemplated the long delay of his master’s return. He was primarily motivated by the master’s presence; when that was removed, his wicked heart produced wicked actions.
A faithful and good heart lives righteously regardless of circumstances. Whether we are with other believers or not, whether we think that we will be caught or not, a pure heart is intent on producing responsible behavior (cf. comments on 5:20; 15:18–19). The apostle John writes, “Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when he appears, we shall be like him, for we shall see him as he is. Everyone who has this hope in him purifies himself, just as he is pure” (1 John 3:2–3).
Jesus’ discipleship community, the church, is the primary instrument by which the reality of the gospel of the kingdom is made known to a watching world. It is our responsibility to make known the gospel by all that we are and say. When we live with the blessed hope of Jesus’ soon return, we are motivated to live up to our responsibilities. This means we are ethically responsible for daily purity in the light of the expectation of Jesus’ coming.33 Someone has said well, “Live each day so that you will neither be afraid of tomorrow nor ashamed of yesterday.”
We must also take seriously the responsibility as stewards of God’s world and resources. Our role as spouse or parent means that we care for others as God would. Our chosen career path means that we serve dutifully God through our work, whether it is “sacred or secular” (cf. Eph. 6:7–8). In the leadership positions that we undertake, whether in business, school, or church, we serve people by serving Jesus as our Master, and we are ultimately responsible to him for the way we treat those for whom we have responsibility (Eph. 6:9). The more responsibly we carry out the Master’s affairs, the more responsibility we are given. Those who put off their duties, thinking that the Master will be delayed, may discover that it is too late to make amends.34
Ready (25:1–13). The parable of the ten virgins continues the theme of watchful preparation, namely, being prepared for the Lord’s coming by our readiness to meet him at any moment. At the end of life or at the return of Jesus, it will be too late to get ready. We must be spiritually prepared to meet Jesus now.
I especially see in young people a feeling that they are invincible. They operate as though they believe they will have plenty of time to get their life straightened out later on. But one of the great lessons that leads to maturity is that our life is not our own, and it can be taken away at any moment. When young people reach that point, they recognize that they must get prepared spiritually so that they are ready.
We are ready when our relationships with God and others are what they should be. We are ready when at any moment of our day, whether in the privacy of our home or in the apartment of our girlfriend or in the recesses of our mind, we are not ashamed to have the Lord meet us. We are also ready when we make sure that our children are adequately cared for, when we will not be ashamed at our credit card accounts being made public. We are ready when past grievances have been acquitted.
My wife and I have made a commitment that we don’t ever want to say “if only”: if only we had taken care of our health more; if only we had spent more time with our kids; if only we had been more disciplined to pay off our debts; if only we had not allowed that relationship quirk to pull us apart. The more we take care of those “if onlys,” the more we are prepared to meet Jesus.
The Jewish custom of the bridegroom coming at an unexpected time for his bride added to the anticipation. The lack of preparation by the five foolish virgins is a dramatic representation of the unthinkable. In today’s terms, a bride or groom who doesn’t plan to be on time for his or her own wedding wouldn’t simply be seen as unfortunate, but emotionally deficient to appreciate the importance of the day. As disciples who love and are committed to Jesus, it would similarly be unthinkable that we do not ready ourselves for his coming. The parable points out the personal nature of our relationship to the Lord. Our commitment and desire to see Jesus face to face when he comes for us should encourage us to prepare appropriately.
One of the most important ways of equipping ourselves is to ponder deeply the parable’s significance in such a way that we act on its surety. The apostle Paul lived his life in the light of the return of Christ. Donald Hagner states, “Uncertainty concerning the time is in a sense a non-issue; the fact of the future return of the Son of Man is what counts.”35 Much of Paul’s writings ground ethical behavior not only in our current redeemed state but in its connection to our future life with Christ (cf. Col. 3:4). This is the attitude we should have now, and we should encourage the church to have it also. A suitable attitude of readiness in the church and in our own lives allows our anticipation of eternal things to make more insignificant some of our petty concerns and more manageable some of our bigger concerns.
Productive (25:14–30). The parable of the talents also demonstrates that disciples are prepared for the Lord’s coming by their intentional productivity. The English term “talent” is derived from this parable. In common usage today “talents” often refer to the natural endowments of a person. That is an appropriate usage, but to draw even closer to the intent of the parable, the talents symbolize the giftedness that is bestowed on each person who is graced with kingdom life and with how we use our gifts in service of the kingdom (1 Cor. 12:7).
A combined perspective is important. All that we are—whether naturally endowed or Spirit-bestowed—must be employed in service of the kingdom of God. Not everyone is born with the same talents, and not everyone is endowed with the same gifts of the Spirit, yet each of us can be productive in our own unique ways. All of our service in the kingdom is inherently valuable, whether it is in sacred or secular realms, whether it receives a greater or lesser return. Our responsibility is to plan for the long haul and use our giftedness to advance the kingdom of God.
Unfortunately, one of the unproductive side-effects of the study of prophecy is sensationalistic speculation in preaching and conferences about the end times. Such speculation consumes the attention of people, often paralyzing them with fear of a stereotyped picture of God or else devouring them with detailed conjecture. Others turn away from any kind of productive study of prophecy because of their bad experience with those involved with unproductive speculation. Solid study of prophecy is beneficial because it motivates people to godly living, it promotes intentional outreach, and it clarifies sound doctrine.36
The explicit problem with the wicked servant is his attitude about his master. This is the way many people deal with God. Their wrong attitude about God (God is mean, God is unconcerned with our fate, etc.) results in an excuse for disobedience to his calling. It can also be applied by Christians who develop wrong attitudes about God. They see God as unloving because of their circumstances, and they then depart from the path of obedience.
But faithfulness is contingent on an accurate view of God. Inaccurate views of God allow us to rationalize our own irresponsibility and unfaithfulness. Thus, it is vitally important to have a correct biblical perception of God’s character, his activities, and his goals for us. This is the important role of solid Bible teaching and preaching, for our view of God determines our behavior. The parable reveals that the wickedness of the servant impelled him to pervert the image of his master, which then provided him with an excuse for his personal irresponsibility.
We can see this in people who tragically put off coming to Christ for salvation because they will not come to faith until they can figure out how a supposedly good God can continue to allow suffering. We can also see this in believers who blatantly blame God for their own laziness and irresponsibility. We can also see this in people so caught up in personal grief and tragedy that they cannot see the light of God’s love and care. A former student of mine is a pastor who has just lost his wife to a long battle with cancer. He wrestles with trying to understand why God would take away his wife and the mother of his children at a time when she was most needed. He even says that his grief has so consumed him that he cannot read the Bible to see clearly a truthful vision of God.
The parable teaches us that a truthful understanding of God will bring about the productive investment of our lives. That causes me to examine my own ministry to these kinds of people. I realize I must ultimately turn them over to their own accountability to God, but I also realize that I must have as much patience with them as I can until they are called to give that accounting. I must seek to help them to rightly understand God’s nature, which will cause them to invest their lives productively in service of the kingdom.
Accountable (25:31–46). The scene of the judgment of the sheep and goats brings these parables and the discourse to a dramatic conclusion with the pronouncement that we will all be accountable for what we do in this life while awaiting the return of the King. The powerful twist to the scene is that our service to Jesus is demonstrated best by how we serve the least of Jesus’ brothers. The preceding parables also reveal a person’s heart—preparedness, responsibility, readiness, productivity—but caring for the most needy among Jesus’ disciples is the clinching evidence of kingdom life.
There is a primary responsibility that we must care for those of the household of faith, but also all of God’s creatures. There is inherent value in those created in God’s image, even those who are living lives separate from God as well as those who are unattractive emotionally, relationally, or even physically. God truly loves the world and desires that none should perish (John 3:16; 2 Peter 3:9). We must have great empathy for all individuals made in his image and understand their eternal nature. This should give us a heart for missions and an intense desire that none would perish eternally.
Humble ministry to the lowliest demonstrates Jesus’ own humility in leaving the glories of heaven to bring salvation’s story to the weak and the downtrodden, the tax collector and sinner, the sick and dying. We cannot serve these solely out of a motivation of religious obligation, for then we do so out of our own prideful strength. We serve because we have been served, we love because we have been loved, we lift up because we have been lifted up—and we never forget it. Religious duty and public ministry can easily be turned around to the kind of hypocrisy that Jesus consistently condemned—serving out of a desire to receive community and professional commendation (cf. 6:1–17). But a heart that has been truly transformed by the righteousness of the kingdom of God will serve out of humility.
My wife and I had had a somewhat hurtful exchange a while back over this very point. I had just given a chapel message at our seminary on “ambitious servanthood,” where I encouraged all of us—faculty, administration, staff, students—to commit ourselves to be ambitious in ministry with the overarching motivation of serving Jesus by serving our people. At home that evening my wife received a phone call from one of our neighbors whose father was having recuperative problems following surgery. That was the fourth evening in a row that my wife spent an hour or more on the phone with a needy neighbor or family member or friend. I felt as if she was being taken advantage of by these people, and so I warned her when she got off the phone. (I probably was also feeling a bit neglected personally.)
In the ensuing exchange the issue of “servanthood” came up, and she gently reminded me of my message at the seminary chapel. In many ways I am paid to be a servant. That’s part of the ethos I must develop. But what am I like away from that environment? Is service to the least not only my public mission but also the mission of my heart in private? That is what Jesus is getting at. Our final judgment is not the greatness of our public ministry, but the ministry that flows from the humility of Jesus’ own heart for the needy among us.
Life is fragile and fleeting. The tragic loss of the space shuttle Columbia illustrates that life is fragile and fleeting. This is the message of Jesus’ exhortation as he concludes the Olivet Discourse. We must be ready to meet him as our Master and Lord, whether at the end of life or at the end of this age. Yet we are all called to account for what we have done with our lives. Live as though Jesus is coming back today; plan as though he is not coming back for a hundred years.