Inherit the Kingdom

Matthew 25:31-46

Introduction

As we conclude the Olivet Discourse this week, it is striking to note just how plain the final lesson of Jesus is as He concludes His teaching ministry.

Some have called it a parable because it follows what are clearly two parables - that of the bridesmaids and that of the talents.

But beyond the one use of simile and metaphor, there is really nothing parable-like about this portion of His teaching.

In fact, if we compare each of the elements found taught here, we find nearly all of them taught in other parts of Scripture.

The Son coming in glory with His angels and sitting on the throne is seen in Daniel 7, Matthew 16 & 19, Revelation 19 & 20, and Zechariah 14.

All the nations being gathered and separated for judgment is seen in places like Ezekiel 34, Matthew 13, and Daniel 12.

Jesus identifying with His brothers, especially those who suffer and are in in need is seen in Acts 9, Matthew 10 & 18, and is taught in Proverbs 19.

The command to be merciful through good works as evidence of true faith is seen in James 1 & 2, Isaiah 58, Hebrews 13, Deuteronomy 10, and Leviticus 19.

And the final judgment is described in Daniel 12, Matthew 7, 13, and earlier in chapter 25, as well as in 2 Thessalonians 1.

I share all of this to make the point that Jesus is teaching plainly about His return and the imminent judgment that will follow.

Having said that, we do see the metaphor of sheep and goats - something we’ll look at more closely, but which most are familiar with as (at least the sheep metaphor) as commonly used elsewhere (e.g. the Psalms).

Preceding this were two parables that we looked at - the first focusing on readiness and the second on engagement in the Kingdom work (what readiness looks like). 

Both touched on the coming judgment.

And this judgment is something Jesus has taught on throughout His ministry. 

It is incredibly important for a number of reasons:

It will affect everyone - no one will escape having to stand before the King.

The consequences are eternal - the decisive action of the judging King will be set in stone.

This is good news for those who believe and is a loving warning for all who have yet to believe.

So may the truth of the sure judgement that is to come both assure us of our wondrous salvation, warn us against indifference and laziness, and compel us to share the glorious hope of Jesus with all who will hear.

Return of the King (31-32a)

In this final section, Jesus doesn’t begin with, “It will be like…” or “the kingdom will be like…” but states plainly in verse 31, “” When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne.

Beginning with the title He used the most for Himself, the One who came as a humble servant explains that when He returns, it will be different.

He will come back accompanied by the angels with him - a remarkable thing to think about.all

Then, He says, He will take a seat on His glorious throne.

The Son will return in majesty to rule forever.

His first order of business, as we’ve seen in previous teachings of Jesus, will be to judge the nations.

He says in verse 32 that the nations will be gathered before Him, something that the angels will accomplish.

This was stated in the explanation of the Parable of the Weeds in Matthew 13:39ff.

Jesus also stated it previously in the Olivet Discourse:. (Mt 24:31) And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other

The picture that this provides is that all people will stand before Jesus as judge.

This is taught clearly in 2 Cor 5:10,. For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil 

We also see it expressed in the book of Acts with a missional component.

Peter preached, “” (Ac 10:42) And he commanded us to preach to the people and to testify that he is the one appointed by God to be judge of the living and the dead.

And Paul, preaching at the Aeropagus said, “” (Ac 17:30–31) The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.

So this sets the stage of what the return of Christ will look like - everyone coming before Him to face His good, right, loving, and fair judgment. 

Separation (32b-33)

Next, in the second part of verse 32 and verse 33, we see the separation - and here we see the use of simile - Jesus will do it like a shepherd.

For those who want to call this a parable based on this portion of the teaching, I will not argue with them.

But just because Jesus says His judgment is like the work of a shepherd does not mean the whole of the teaching isn’t to be understood plainly.

Jesus knew His audience - and agrarian metaphors, like His use of sheep and goats, were well-received and easily understood.

Throughout the OT, sheep have been used to portray God’s people.

It’s a wonderful picture and maybe a little bit of an insult - sheep aren’t that bright.

But if we’re honest with ourselves, we can often be slow to learn the spiritual lessons He has to teach us.

And while sheep are docile and follow their shepherd fairly well, goats are mischievous and often get in all kinds of trouble.

But I think what Jesus had in mind was more how they were perceived as unfavored compared to sheep. 

The left side was the unfavored side of a monarch, while the right side was the one of favor.

This was a common view not only in Jewish culture, but in many ancient ones.

Through this act, there is an immediate indication of the status of each of the two groups.

The Right (34-40)

But Jesus provides further details of each, beginning with those on the right who He calls, “”Blessed by my Father.

It’s worth noting that this is the bulk where He spends His time in this final part of the discourse.

He has some important things to convey to His disciples before He departs to enter His passion. 

Looking at verse 34, we read, “” Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.

R.C. Sproul suggests that the top 3 most disliked topics in Christian preaching are the last judgment, hell, and predestination - and in this passage we have all three.

Here, Jesus calls to those on the right to come to Him - enter fully into the Kingdom which has now come in its realized state.

Believers will be invited in - into the new heavens and new earth, in to the Wedding Feast of the Lamb, and into the presence of God forever. 

He calls believers “blessed” by His Father, and they are invited in to the fullness of that blessing. “” (1 Cor 2:9) No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love him.

Jesus then describes the entry as “inheriting” the Kingdom - an inheritance that is prepared for God’s people from before time began. 

An inheritance, by definition, is not something you earn but a gift. 

This inheritance in glory is given to us to share with Christ - immeasurable riches that extend far beyond a mere ticket into heaven.

While it is all of grace for us in our being granted these glorious treasures, it doesn’t come without a cost.

But that cost will be paid by the Son soon after He closes this discourse that day on the Mount of Olives and begins His approach to the Cross.

One final note is that Jesus transitions from using His preferred title, Son of Man, to here referring to Himself as King - He will return in majesty.

Jesus then describes a basis for this declaration of judgment, beginning with the word, “For,” tying in what He describes in verses 35-36, “” For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.’

The first thing we must note about this list is that Jesus repeats it four times in this teaching - He uses a lot of His words to say the same thing, which means it is important.

It’s important for the disciples to remember (including us today).

But it is not a religious to-do list - as if this is how we earn our righteousness before God or that this is all we have to do - these six things.

It’s not an exhaustive list (for we note other commandments in Scripture) but a framework for what the fruit of God’s grace looks like in our lives.

And it is not the only framework we find in Scripture.

We might think of the Fruit of the Spirit, the moral law, Romans 12, or a very simple one found in Micah 6:? (Mic 6:8) He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God

All such descriptions of the lives we are called to are helpful that we might be instructed, encouraged, and corrected when needed. 

But the Gospel must be central in our understanding of righteousness, lest it become self-righteousness.

It’s so easy for us to want to earn it, to think we have earned it, or to feel the weight like we need to earn it. 

We come to a list like this and we want to turn it into our T0-Do list.

But we must remember that Jesus teaches us clearly that we are saved by grace alone and not by our works - it is through faith in Him, but that faith is never alone.

True faith produces fruit - we have been saved that we might do such good things to glorify God (love Him with our whole heart) and help others (love our neighbor as ourself). 

So, bottom line, we can neither turn this list into one of earned righteousness, nor can we dismiss it thinking that salvation by faith alone means we can live our lives any way we want.

Taking the list to heart then we must look more closely at what Jesus is saying and we notice that He says the blessed who are on His right have done these things .for Him

He doesn’t call them blessed because they did good things to just anyone, but to Him. 

And this puzzles these who are called righteous in the Final Judgment.

We read in verse 37 that they are surprised by this pronouncement and ask Him when they did these things for Him.

We can picture the scene - most of those are people who lived outside of the 33 years when Christ was on earth. 

How could they have done these things for Him?

And the disciples probably wondered when they had done ALL of these things for Him.

The list is repeated by Jesus for the second time, but in question form.

Then Jesus responds in verse 40, “” And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.’

Again, Jesus refers to Himself as King as He provides the answer that when we care for those who are His brothers it is as if we have done it to Him.

In fact, Jesus doesn’t use “as if,” but says, “you did it to me.” 

So the question then arises, who are the brothers of Jesus?

For roughly 1900 years of church history, nearly all commentators agreed that His brothers were His people - His body - the Church.

Only in the last 100 years or so has it become popular among some to see a universal brotherhood of man being purported here by Jesus. 

Consider how such language is used elsewhere in Scripture, however, and you will see the former view is most consistent. 

When Saul is persecuting Christians, Jesus confronts him on the road to Damascus and asks, “” (Ac 9:4) Saul, Saul why are you persecuting me?

The act against Christ’s brothers (and sisters) is against Him.

To help or hurt another believer is to help or hurt Christ.

Further, when Jesus refers to His brothers throughout His teaching, He is referring to those who belong to Him (His disciples).

But does that mean we shouldn’t help others, those who aren’t believers? 

Of course the answer is that we should help anyone in need.

That is certainly one of the messages of the Parable of the Good Samaritan.

But Jesus is tying in something specifically true about those who are called righteous in the Final Judgment.

They aren’t those who call themselves Christians or who walked an aisle or said a prayer.

Those who will inherit the Kingdom truly love Jesus, and therefore love those who are His.

We are called “the Body of Christ” because of our union with Jesus.

Those who have been adopted by God through the blood of Jesus - by grace through faith - love the people of God, love the Church of Christ universal, but also love specifically the local church and those brothers and sisters who are joined together therein. 

An explanation of this idea that Jesus is conveying is summed up very clearly by Paul in Galatians 6,. (Gal 6:10) So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith

This begins here for us, in our local church, but it doesn’t end here.

We must me mindful of our brothers and sisters throughout the world, and especially those are are suffering for the name of Christ.

The persecuted church needs our help - our labors in prayer as well as our sharing of our resources.

God has entrusted us with much, and we ought to be lavish with His people who are in need.

We are called to be kind to others, showing mercy because we have been shown great mercy, and living out the love of God that has been poured out in us to all whom the Lord brings across our path - and especially to other believers. 

The Left (41-46)

In verses 41ff, Jesus then describes those who are on His left.

Instead of inviting them to come and inherit, He commands they depart calling them cursed instead of blessed.

They are cast into hell - a place prepared for the devil and his angels. 

This distinction is interesting - the blessed are granted an inheritance prepared for them before creation.

But these are sent to a place not prepared for them, but for Satan and his demons.

We all deserved such justice, and His desire is repentance, as Peter writes,. (2 Pet 3:9) The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance

Jesus then repeats the list saying they had not done these things for Him.

It doesn’t mean they haven’t done nice things in life. 

We all know nice people who do nice things but hate God.

That Jesus says they don’t do these things for Him and His people is the fruit of their unbelieving hearts.

No one is saved or not saved by doing or not doing these things, but these are the evidence.

In both verses 40 and 45 Jesus refers to “,” which is again referring to those who are His, but who are of a lowly estate.the least of these

This completely dismantles modern celebrity Christian culture where we put people on a pedestal. 

It also undergirds our need to engage in merciful work when other Christians suffer.

Conclusion

In the final verse, Jesus makes it clear that His judgment is sure, and the separation He performs is eternal - either punishment or life.

So we must take to heart the seriousness of the close of the Olivet Discourse - eternity is in the balance.

If you have yet to believe in Christ, falling on His mercy and trusting Him alone for salvation - then may today be the day you see and believe by calling out to Him.

The Gospel is both profound and simple. Jesus says it this way in John 3, “” (Jn 3:36) Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.

Believe in Jesus that you may be saved and receive His inheritance for you.

For you who are trusting in Christ alone, consider the fruit of your life by looking at your checkbook (literally and figuratively). 

Where our treasure is, there is our heart.

How are you spending out of the checkbook of your life - your time, your skills, your relationships, and your resources?

Jesus calls us here to a very personal responsibility to help others, especially other Christians.

How you vote or what the Government does to help others does not relinquish this responsibility for you individually. 

How much money your parents gave or how they have served others doesn’t remove your obligation to bear the fruit Jesus calls us to here.

How much your church does for others doesn’t satisfy your personal duty to feed, clothe, or welcome others in the name of Christ.

You and I will all stand before Christ and give an account.

Yes, our righteousness is found only in Jesus and it is by His blood alone that we will inherit the Kingdom.

But we will also give an account for how we stewarded the grace given to us.

So may we set before our eyes the cross of Christ and commit together,. (Gal 6:10) So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith