Helping Neighbours in Need
Study Scripture: Deuteronomy 15: 4 – 11; Matthew 25:42 – 45
Background Scripture: Deuteronomy 15: 1 – 11; Matthew 25:31 – 46
Lesson 3 March 14, 2026
Key Verse
For the poor will not cease to exist in the land; therefore I am commanding you, saying, ‘You shall fully open your hand to your brother, to the needy and poor in your land”.
Deuteronomy 15:11
INTRODUCTION
Our Study Scripture examines two important subjects which involves the failings of human beings.
We see the nature of and the attitudes of the people of Israel, and we can look at ourselves and see the same weakness replicated. So let us for our own benefit closely examine the model of human beings presented to us.
First, God examines the mindset of the people of Israel and as a result God commands them to avoid the sin that enticed them to build themselves up at the expense of others and to guard and protect them against what they thought was their personal value while they ignored the needs of others.
Second, our Study opens up for our attention the mind of God and hence we can begin to understand the force of His command that the people of God meet the needs of the people with whom they live.
Note that the imperatives and commands of God are given meaning by the judgment of the nations which is stated explicitly in Matthew 25 verses 42 through 46.
It is very clear that Moses is addressing people who have been accustomed to live in a monetized and commercial culture and economy and so this is not an address to is strictly agrarian community for it emphasizes debt rather than land.
The address from God is solidly about national identity and the fact that the nation had entered into covenant with God. Therefore there are divine rewards and blessings when the people righteously observe the Torah or the law of God: while on the other hand punishment is meted out to transgressors who are considered to be wicked.
It is important to note that iIn this exhortation by Moses legal matters predominate in about half of the book of Deuteronomy and these legal matters begin in Chapter 12 and finish in Chapter 26, covering many specific issues about when and how the people of Israel need to conduct worship, bringing offering, making specific sacrifices, celebrate festivals and feast days, and how they need to conduct war.
It is therefore also very important to note that in this part of the instructions from God, Moses in this series of commands examines the remission of debts and for freeing of slaves.
The significant note in the context is that the word “brother’ or “brothers” is used emphatically and that is translated as “ neighbour”. This of course makes it clear that the instructions are not restricted to literal genealogical relatives.
Clearly the Text is telling the people of Israel to regard everybody in the group or in the nation as being closely related. They are all family members of the specific family of the children of Israel.
The nature of the children of Israel is of course very important in this matter for God makes it clear that the people of Israel are to live in a community of trust.
They have just come out of many generations of slavery which was quite rigorous and would now come to live in a society with the complications and messiness that that brings.
They will only survive coming out from the many generations of slavery and many years of wandering in the wilderness, if they become a generation having absolute and total dependence on God.
They will now have to make many clear cut choices for they now will own land come have power, and shape and live in a society which is very different from the times of slavery and the times of wilderness wandering.
God knows the mindset of people who have lived with those experiences and how sin will entice them to develop ideas of their own personal worth which they think they have to guard and as a result of this mindset they will be prone to ignore others.
So, the all-wise God would determine that the slate had periodically to be rewritten, and a new slate had to be brought into force every 7 years in order to prevent some of the people from consolidating power among themselves, and disempowering and dehumanizing those that are not as aggressive as they were
This cleansing of the slate would help them to keep the demands of righteous living in mind and hey wuld be enabled to see themselves as more mutual caregivers, always belonging to each other.
They therefore would always be able to help one another just as the Lord God Almighty had helped them.
As we examine this Study Lesson therefore let us understand how pragmatic and honest God is. He calls out to the people that they will face temptations even before these temptations happen.
He knows that they are going to be tight fisted and hard hearted, resenting those in need, regarding these people in need as persons who were taking something away from them that did not belong to them.
So how does God deal with the sin nature in His recently liberated people?
Does He simply hug them up and give them freedom to do whatever they want?
Pay special attention to the fact that the book of Deuteronomy opens by saying, “These are the words that Moses spoke to all Israel beyond the Jordan”.
In this book of Deuteronomy therefore Moses will recall significant parts of the history of the children of Israel including their wilderness years where they were spending years wandering because of their unfaithfulness to Yahweh. He reminds them of the defeat of kings like Sihon and Og.
Moses makes no bones about pointing out to them that he had asked Yahweh to allow him to cross over into the Promised Land, and he reveals how God pinished him, disclosing to Israel, “But Yahweh was angry with me for your sakes, and didn’t listen to me”.
So Moses was reminding the people of their unfaithfulness to God and his personal suffering because of what the people did.
Does this ring a bell for you when you consider your behaviour and how you tret those that lead and shepherd you?
He also charged them to make the commandments of God known to their children and to their children’s children and to emphasize this need Moses would recite the 10 Commandments given originally in Exodus 17. Moses emphatically demanded to the people,
“You shall observe to do therefore as Yahweh your God has commanded you: you shall not turn aside to the right hand or to the left.
You will walk in all the way which Yahweh your God has commanded you so that you may live, and that it may be well with you, and that you may prolong your days in the land which you shall possess”(5:32-33).
Moses made clear in Chapter 6 that the commandments which were written on stone tablets would be written on their heart, and Moses keeps on commanding the people of Israel to teach the commandments to their children and to take specific measures to remember the commandments.
The question we face from this Study therefore is how much of these commandments of God applied to us.
How are we to behave with respect to the people of God who are in the family of God just as the people of Israel which Moses addressed were members of the family of Israel.
You will have to make up your mind bearing in mind what Jesus said to the nations in the Day of Judgment recorded in Matthew 25.
But as you make up your mind understand clearly that there will be consequences to your behaviour and to your disregard if any of the commandments which tell you how you must treat your brothers and sisters, in other words, how you should treat your “ neighbour”.
We therefore have to warn you that there is no way of getting away from the mind of God, and as well that the mind of God is reflected in His commandments, His laws, His statutes, His testimonies, and His ways.
God has given you an example of who He is by how He behaved. His “agape love” is an action word for that is what love is.
To show you how He thinks, and the incredible quality and level of His compassion for His creation, Yahweh sent His only Begotten Son, away from the glory and the companionship that He had with Him to come down to earth to live with unfaithful people in order to teach them, journey with them, declare that He was their “brother”, and to save them by dying for them.
One writer emphasizes for us what the aim of this Study Lesson should be, and he hopes that by the end of the Lesson we would
- Compare God’s definition of economic justice with that of a 21st century Western perspective.
- Discover the joy of giving selflessly, without expecting anything in return.
- Develop and implement a strategy to address a specific injustice within our community.
As we therefore look at our life and the activities of our Church let us understand that we will have doubts about other people and we will hesitate about helping those who need our assistance
But we cannot really ignore that the Texts from due Deuteronomy 15 and Matthew 25 shows clearly God’s command that love must be shown beginning at the house of God (for judgment will begin there first), and so we must give generously to those in need.
It is very interesting to note that the Text does not say that in Israel there should ever be poverty for if there is need the need should be met by the other members of the family.
Would a loving God decree that His will was to have many of His people remain in poverty?
It is unthinkable that that was God’s intention. But god knows the stubbornness of the heart of man, and the “stone” nature of that heart. God therefore had to set up a structure that would have the people of His nation learn to do what was right. He would watch them break commandments, as we do, left, right and centre.
Israel (and ourselves) had to be reminded that God had graciously given the” manna” in the wilderness and so they should replicate that behaviour among the family.
They had to learn to live together as a family for surely God had brought them through the wilderness with a series of signs and wonders, pouring out his blessing on them after He delivered them from slavery.
God obviously expected that His people would remember their history and share His blessings on them since all that they possessed really belonged to Yahweh.
They had come out of slavery with nothing except what God had provided for them. Whatever the Egyptians had given to them they had received because of the mercy of God and His influence on the thinking of the Egyptians.
But God evidently knew that they were hard hearted and so Moses, this great lawgiver, continued his call throughout the Book of Deuteronomy for continuing generosity.
Jesus, the new Moses and the new lawgiver continued this call and Jesus tied it directly to Himself. He had created all things but now He identified Himself with the poor and the disadvantaged.
But note the warning from God that though we profess to be believers in God and profess to be Christians, we see all around us the absence of “agape love”.
It is clear that God did not institute poverty for He set up a structure where the people of the nation would never have to exist in poverty or in slavery. It all depended to a greater or lesser extent on their “heart” for their family members.
The heart of “stone” would never allow the blessing of God to be poured out on the people. The heart of “stone’, the people with the heart of ‘stone” would ensure by their greed and selfishness that poverty would always last. They would never share willingly.
So the system would be set up so that debts would be eliminated every 7 years whether they liked it or not. One writer therefore laments as he observes the nature of the people of Israel and our nature as well:
“ There will never cease to be need upon the earth—no amount of vigilance or tireless work on our part could end the world’s needs—so open your hand to the poor and needy.
God is God and we are not. Therefore, as creatures of our Creator we are invited to join with God in the ongoing meeting of one another’s need.
This is the way of freedom and trust”.
The Messiah assured that He does not separate one from God but what really separates us from God is the refusal to care for sisters and brothers in need.
Our Study therefore also warns in its focus that people who have dedicated their lives to telling others about the “real” as they suppose it, interpretation of prophecy in Scripture had better examine themselves.
Many have built tremendous followings and churches on this matter of understanding the future. The secular sphere has its share of prognosticators, ‘prophets’, seers, ‘wise-men’ and the list goes on… The fact is only God knows the future.
This section of our Study Text from the book of Matthew comes from Scripture known as the Olivet Discourse. The teaching on helping our family is found in Matthew Chapters 24 and 25. There Jesus outlined clearly, and in detail, the ultimate fate of the earth.
Even so, we note that Jesus’ did not disclose any special secrets or decoder of the future in His discourse, despite the great deal of helpful knowledge that He imparted.
Instead He basically called His followers to a greater sense of their responsibility and faithfulness in His disciples. He insisted that they continue to carry out the instructions or ‘orders’ that He had given them with care and diligence.
He cautioned that their hope of His soon coming remain strong and fervent and that there be no relaxation in their commitment to their life of faith. They were to live and work through the power of God, serving their fellowmen and their Christ. All through His discourse the constant theme was that His followers should watch, be on the alert.
In the common over emphasis and preoccupation with prophetic matters it is very often overlooked that Jesus was clearly saying as one writer states, that the ultimate mark of an authentic Christian:
“is not his creed, or his faith, or his Bible knowledge, but the concern which he shows to those who are in need. The practical demonstration of love is the final proof”.
Jesus is in the last week of His life; it is the time of Passover, Jerusalem is teeming with pilgrims and His final, public confrontation with the religious authorities that will culminate in His arrest, trial and, crucifixion just ended with a blistering tirade against the Scribes and Pharisees. He accused them of hindering men from knowing the truth of God and living lives of complete hypocrisy, though outwardly appearing to be righteous. They behaved exactly like their fathers who being vipers, persecuted and killed all the prophets and righteous men.
Jesus said those religious leaders had rejected the pleadings of their Messiah and so they were rejected and their house was left desolate. Because of their stubborn and wicked actions they would not have the privilege of seeing Him, until the time when they would be prepared to exalt and welcome Him. The nation of Israel to whom He had come would now enter a period of long and sustained discipline from which the remnant of Israel would emerge.
As Jesus left the Temple after predicting its destruction and the desolation of the nation, the somewhat bemused disciples pointed Jesus to the magnificent architecture and aesthetics of the Temple. Jesus then pointed them to a dread reality emphasizing that the destruction of the Temple would be complete, with not one stone left upon another. The Temple which was the center of the nation’s life would be gone and life would never be the same for the people. There would be no escape from its destruction and the violation of their sacred place and of their nation.
Jesus then took the familiar path from the Temple across the brook Kidron and up the slope of the Mount of Olives where His disciples came to Him to ask privately when these things would be. When could they expect Him to come in glory, marking the end of the age; with its Gentile domination and the subjection of the people of God?
The disciples obviously assumed at this stage that terrible things were going to happen and that they would suffer and so they wanted specific advice as to how they could avoid the difficulties and survive the coming troubles until He was ready to take over and establish His rule. Jesus’ words however, did not indicate that He intended to protect them from the impending problems.
Rather, as He sat looking at Jerusalem and understanding that His darkest hour was fast approaching there was much on His mind. His enemies were scheming in secret to destroy Him, and His close associate and disciple Judas would join them in their plot. His friends were so weak He could not depend on them; they would run away, and Peter, the strongest mouth among them would deny Him with curses. Ahead of His people was a long dark night of pain, distress, and fear. Jesus then sadly told His disciples the plain truth about the perils ahead of them. Jesus warned them to stay alert, to keep their eyes opened, to evaluate and test every spirit, so that they avoid the deceit and confusion of the age.
In that age there would be powerful, deceptive threats to the faith and these would mislead men, making it difficult for them to believe and turning them away from the truth. These pseudo ‘Christs’ would come claiming to have the message of the true faith and saying that they were the true Messiah. Many natural calamities would happen and the terrors would make men shiver. Wars would occur and there would be rumours of war which would sicken men and bring despair. Persecution would further threaten the faith and the cost of being a disciple would be high. Apostasy would be another peril and combined with persecution, many would succumb to the pressure and those standing firm would increasingly find themselves standing alone.
Under the growing wickedness of the age, the increasing influence of false prophets teaching false philosophies and false religious teachers, the love of many would grow cold and many would become indifferent to life and faith. Cynicism about the truth of God would prevail and moral apathy and callousness by those who had lost all natural affection would become the norm.
The anti-Christian anti-Jesus the Messiah current would reach its crescendo, bringing great tribulation and threaten to sweep away everything of God. However, God would give His true followers the power to survive and they would not be deceived. Then, when it appeared to be business as usual, the end would come and true believers would see the magnificent and glorious coming of the Son of Man to bring about His kingdom on earth.
Clearly this was a warning against the mindset that nothing will ever change, that things will go on exactly as they were and that no one will have to give any accounting for their life. We must be aware that there are siren voices telling us that we can wait for another day to deal with the things of God. Precisely the opposite is true. Jesus went on to relate some parables to alert His disciples and us to the signs of His coming and to encourage and exhort them to faithfulness. He provided some details to His actual appearing and subsequent events with emphasis on rewards, though the rewards for some will surprisingly turn out to be judgment.
These final parables closed His Olivet discourse on “last things” in Matthew’s Gospel. Parables of the Fig Tree, Faithful and Evil Servants, Ten Virgins, The Talents and the Sheep and Goats shed light on the Second Coming and its attendant consequences. For the faithful, the underlying theme in all these parables is the need for personal accountability and constant preparedness; be prepared to wait for any length of time and be ready to go to him directly. One writer notes:
“Embedded in all these stories is Jesus urging watchfulness upon us: Be alert, on track, concerned; maintain priorities.”
Today’s Lesson will highlight the glory of Christ’s return and looks at the basis for the accompanying eternal rewards or punishment. We will learn that those to be rewarded will be the ones who belong to Christ and who manifest the works of God towards the poor, neglected and downtrodden.
Sadly even at this late stage people whose hearts are far from God, believe good works can carry the day, and will plead their case; but it will be to no avail.
We might note that the Study Text statement is very different from the preceding parables. Jesus makes specific statements about His people which match up with the people on His right hand, the good stewards, the wise virgins, the faithful and wise servants, the people that in the earlier parables encouraged us by their lives. He did not speak about the people of God versus the world, but He separated sheep from goats, referring to some of those that came to be His people as “sheep”, while He calls others that profess to be His people as “goats” and they are rejected.
The Text is dealing with salvation issues as well as the issue of rewards. Some who get judged have actions which indicate that they do not really believe and so their judgment is very severe. Others who get judged in contrast to the unbelievers, not only believed but were prepared and were faithful and so were rewarded. Accordingly this section of the Text is very different from the other. Here we see the Son of Man coming in glory with His angels and judgment results in entrance into the Kingdom or banishment to Hell. This is the climax where we look at eternal priorities so we highly recommend: Seek the lord while he may be found, call ye upon him while he is near (Isa. 55:6).
Many profess themselves to be Christians but it is only sincere Christians who are the wise virgins and hypocrites the foolish ones. As in another parable, these same people are represented as wise and foolish builders (Matt 7:24-28). Importantly, those who are truly wise or foolish, are so called, because they show wisdom or folly in the affairs of their souls. True religion is true wisdom and sin is folly.
THE TEXT
Deuteronomy 15: 1 – 11
Verse 1 – 4.
To appreciate this Lesson and what is to follow, one must look at the start of the verse to understand what God is setting up with respect to debt and the full intentions of debt systems.
This law given from God was a law of release for any poor, for any persons or families that have fallen on hard times, that they may in part be able to look towards someone with hope that things would get better for them. At the same time, it was also given so that those blessed with abundance should realize that it was and is a gift from God and that we should have some concern for others who are less fortunate, knowing that God would also bless us for looking after the poor.
The idea was every seventh year was what is called a Year of Release. It was a year in which the ground rested from being tilled and servants were discharged from their services and other acts of grace were done. Directly related to the Lesson was the stipulation that those who had borrowed money and had not been able to pay it back before this time should be released from their debt.
Two things come from this. It appears as those a real concerted effort was made to pay back the loan before the seven year period and also, if the individual or families could repay it after the seven year period, because of conscience to repay it, then that also could be done.
Some expositors of the Text think that it only forbids payment in the seventh year, because no harvest was being gathered in that year, it could not be expected that men should pay their debts in this situation, but after the year had passed then they could return to paying off the debt, so the release would not extinguish the debt, but only stayed the process for a time. Others think that it was a release forever; however at the end of the day, it would mean that there is a clear looking towards God as a provider.
Honour is to be put upon the Sabbatical year. This is because it is the Lord’s release. Primarily it was intended to give the land rest after six years of use. It is an overall reflections that all of God’s creation is to enjoy the rest that the Lord has provided. Six days has man to work, and on the seventh day he is to rest, as God rested the seventh day after creation. This is all to teach His people to depend upon His providence. This year of release typified the grace of the Gospel in which is proclaimed the acceptable year of the Lord, and by which we obtain the release of our debts, or more importantly the pardon of our sins. We are through this process taught to forgive any injury towards us, and show mercy and forgiveness, as we hope that God would show that same favour towards us.
It also stressed that God did not want His people falling into extreme poverty. God knew that due to many reasons a person or families might fall into miserably financial circumstances, but this idea was there for them to overcome that and move back into a state of healthy living with respect to their community and their relationship to God.
God’s security is given by a divine promise so that any who become poor will be able to come out of their situation by relying on God. Those who tried to help out their fellow brethren would also be compensated because God would be the one to reimburse them, as they did their duty, so God would do His regarding the best for His people.
Verse 5. God has always promised to look after His people, but it is somewhat a conditional offer. It is conditional in the sense that He always plans to have a remnant reserved for Himself from His creation. However, if all His people, chosen or otherwise follow the Words, and commandants given to them by Him or the prophets, then in this case He promises that there should be no poor among them.
God has never broken His Word or promises, so when there are poor among His people it is because Hi people have not fully lived up to His commandants. But being compasionate He is still acting in a faithful way towards them for their benefits by setting up laws like this to help them understand how His governance can and is a good thing. God is always looking to bless man.
Verse 6. With respect to extending the debt and debtor concept to other nations, God has also given advice to His people. First, the verse reiterates that God is faithful in His promises and that He always gives the blessing He promises according to the nature of the promise. If there are no conditions on His blessings to the people then He gives them without respect to anyone. If conditional, and especially as it relates back to His people, then He expects them to act accordingly to the conditions of how the promises were to be fulfilled.
Specifically to Israel, but note this extends to all His people, God says that you should not borrow money from any other nation. This is said because it implies that His people do not trust in Him, so they look somewhere else. If we consider their hearts this can only be sin. They can doubt God, and on top of that look to someone or something else for support, when God controls, takes and gives to all who He pleases. He does not want any nation to have any avenue, any advantage to reign over His people.
In contrast, God says that His people can lend to others, as that would be a reflection of His mercy and grace which He extends to all, so that they (outsiders, Gentiles) would learn to appreciate who God is, and understand why they should make Him their God.
Verse 7. Likewise, this verse gives occasion to show mercy to anyone that is a foreigner to Israel yet living within their community. How else do you show the kindness and mercy of God?
Show it to your brothers and sisters, but also to a stranger. If that stranger is in need, poor or hungry sees that you are willing to help them, and you are a follower of God, listening to the commandments of God and following them, then they might be encouraged to seek out, to make your God, their God.
Verse 8. This show of mercy is important. It shows that the fruit of the Spirit is growing in that child of God. If that fruit of the Spirit is growing in a person then surely other favourable characteristics will develop in that person or people leading them to have a strong and deeper relationship with God. If that extends to His people, then that would mean that you will have a strong nation that serves the Almighty God, and is even a stronger example to the rest of the nations of the world showing how they can live, and thrive, all the while by serving the One True God.
Verse 9. Sometimes situations in our lives can give rise to sin, if we let our hearts go to that place. In this situation of the year of release approaching some lenders might be tempted to act in a way that prioritizes money over the benefit to a neighbour. This law was provided to give relief and hope to people that fell into a bad state. It also was to point out the mercies shown through the actions of man. Sometimes, humans beings, Christians, children of God and the Israelites lost track of this, and acted in a way where self took over, and gave rise to an evil heart. Collecting sooner than they should have, or creating new burdens on the borrower, show a lack of compassion and a covetous disposition.
God who sees all and knows all, upon hearing the cries of those offended can only act in a way to teach you not to abuse His mercies. All that we have is from God, and sometimes we must remember that when acting towards any fellow man in need.
(1.) The law is spiritual and lays a restraint upon the thoughts of the heart. We mistake if we think thoughts are free from the divine cognizance and check.
(2.) That is a wicked heart indeed that raises evil thoughts from the good law of God, as theirs did who, because God had obliged them to the charity of forgiving, denied the charity of giving.
(3.) We must carefully watch against all those secret suggestions which would divert us from our duty or discourage us in it. Those that would keep from the act of sin must keep out of their minds the very thought of sin.
4.) When we have an occasion of charitable lending, if we cannot trust the borrower, we must trust God, and lend, hoping for nothing again in this world, but expecting it will be recompensed in the resurrection of the just, Lu. 6:35; 14:14.
(5.) It is a dreadful thing to have the cry of the poor against us, for God has his ear open to that, and, in compassion to them, will be sue to reckon with those that deal hardly with them.
(6.) That which we think is our prudence often proves sin to us; he that refused to lend because the year of release was at hand thought he did wisely, and that men would praise him as doing well for himself, Ps. 49:18. But he is here told that he did wickedly, and that God would condemn him as doing ill to his brother; and we are sure that the judgment of God is according to truth, and that what he says is sin to us will certainly be ruin to us if it be not repented of. [Matthew Henry]
Verse 10. Here is a command to give cheerfully in whatever we give in charity. Out heart should not be grieved by any amount or any giving that we do, as it belongs to God. We should not be attached to any portion of wealth and privilege that we cannot part with it. The money is there for a purpose, and there to do God’s good will. The moment we lose track of that is the moment sin takes root in our heart and our walk with God is put in jeopardy as we have looked to put something in the place of God.
We should not grudge a kindness to any brother or sister; leading to them distrusting the providence of God.
If we wish any measure of charity to be shown to us, especially from God, then if is best if we show charity to our fellow man. This way we let the pleasure and a satisfaction of soul to grow towards God, in honouring His commandments and love shown to all His creation. It is not the substance that God has provided for us that keeps us happy and healthy, it is actually God who does this.
God uses the tools around us to show His mercy, so we should honour God with the substance given to us by doing good, making our brethren’s load easy, and laying up for ourselves a good security for the time to come. What we do, do freely, for God loves a cheerful giver, 2 Co. 9:7.
Verse 11. We will always have the poor with us. God wants His people to act in a way that supports them, so if one day we are in that position, we too from God’s people would be looked upon with favour.
Here is a promise of a recompence in this life: “For this thing the Lord thy God shall bless thee.” Covetous people say “Giving undoes us;” no, giving cheerfully in charity will enrich us, it will fill the barns with plenty (Prov. 3:10) and the soul with true comfort, Isa. 58:10, 11. [Matthew Henry]
Matthew 25:42 – 45
As we look at the Text section of Matthew 25, given the fact that these parables in Matthew 25 and in the entire ‘Olivet Discourse’ deal with the coming of Jesus as Judge and Lord and because of the context and the fact that the punishment for the unfaithful is extremely severe and apparently terminal, these are probably the most debated parables in the Bible.
Many believe that all the people in these parables are believers and so the parables are seen as about rewards or loss of rewards.
In view of the context and description of the punishment for the unfaithful it is quite likely that these parables are dealing with issues about salvation primarily and secondarily about rewards. In all of these stories some simply did not believe that they would be held accountable for all that the Scriptures enjoined on them. They did not believe and stay prepared, working hard for the Lord, expecting Him to come back any minute.
Our Text sometimes called the Parable of the Sheep and the Goats is not really a parable, though some parabolic language is used. Because in this language Jesus speaks of separating sheep and goats, and has dialogue between the Judge and the persons being judged it can properly be described as an extension and further explanation of the parables told immediately before.
This is rather a description of the process of separating professing Christians, the “real’ from the “hypocrites”, with rewards for the real and damnation for the rest. Having dealt with what the proper attitude and activities of His people should be in the time before His return, Jesus now tells them what will happen at His Second Coming. This is the final chapter.
The scene here pictures the King in His full glory, power and authority, displaying all the perfections of the Divine Nature. Every eye shall see Him, for His long expected Second Coming will completely disorient and frighten His enemies but will signal salvation for His persecuted people. His Coming will be visible, sudden, and glorious.
The language used by Matthew is significant for this is the first time in the Gospel and in this Chapter that Jesus describes Himself as the King.
Note also that there is a common belief that there will be one final general resurrection and judgment but this passage seems to flesh out that this view needs to be reconsidered.
Those that are in Christ have had their sins already judged for they have a substitute, a sin-bearer in the Lord Jesus Christ and so their judgment is of a much different character from this judgment being considered here.
Scripture tells us that all believers will appear before the Judgment seat of Jesus Christ but there they will receive a judgment that relates to Rewards. The Apostle Paul describes that Judgment event in detail.
There will also be a judgment of living Israelites where that relates to their entry into the Messianic Kingdom. Their judgment will come when they will have to look on Him whom they pierced and mourn for Him.
But this judgment here is a judgment of living Gentiles. The passage also refers to the judgment of fallen Angels but their judgment is still future.
There is of course also the judgment of the unbelieving dead which Revelation 20:11-15 describes as the Great White Throne Judgment.
The picture that is of course before us comes at the time of Jesus’ Second Advent and He is seated on a throne with two groups around Him. One group consists of the holy Angels while the other group around Him are the nations of the world consisting of the living Gentiles, and the goal of this judgment is entrance into the Messianic Kingdom. Remember that when Jesus come there will be people remaining alive after His rescue of Israel from the attacking armies.
Note that in this bright cloud of glory there will be His Holy Angels, a magnificent throng. They will be there to serve Jesus, to call His Court into session, to witness the glory of the transformed things as Luke 12:8 declares, to bundle up the “tares” who of course resemble the wheat, and confirm the sinners in their misery. What a glorious spectacle!
John 5:22-29 tells us:“The Father judgeth no man, but hath committed all judgment to the Son. That all men should honor the Son, even as they honor the Father. He that honoureth not the Son honoureth not the Father which hath sent him.
Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.
Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live.
For as the Father hath life in himself so hath he given to the Son to have life in himself;
And hath given him authority to execute judgment also, because he is the Son of man.
Marvel not at this; for the hour is coming, in the which all that are in the grave shall hear his voice,
And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.”
The administration of Judgment is committed to Christ (John 5:22). All the nations of the world must now appear before the Judge of the whole earth (Romans 14:10) and the distinction will then be made between the precious and the vile, between the wheat and the tares.
Presently, the wicked and the godly live together and sometimes it is difficult to tell them apart, but in that day they will be separated and parted forever (Mal 3:48; 1 Cor 5:10). The Lord knows His own, He
calls them by name and the separation will be so exact that the most inconsiderable saint will not be lost in the crowd of sinners, nor the most plausible hypocrite be able to hide in the crowd of saints (Psalm 1:5) but everyone shall go to his own place (Dan 12:2). One writer reminds us of the particular facts in this situation and states:
“Before Him will be gathered all the nations. The word, nation, is the translation of the Greek word ethnos. ethnos is often translated “nation” and then it is translated often “Gentiles”, particularly in the plural. We have here gathered before the Lord Jesus, all the ethnos, all the Gentiles… If you will take the concordance and look up the term translated here ‘nations’ in the Gospel of Matthew, you will find it occurs a number of times, and never does it refer to any other person than a Gentile. So what we have then, as the subject of this judgment, is the living Gentiles. We have this, by the way in this very chapter, in the discourse in chapter 24 and verse7, we read “For nation shall rise against nation, and kingdom against kingdom”. Then in verse 9, “Then shall they deliver you up to be afflicted, and shall kill you and you shall be hated of all nations for my name’s sake”. And then in verse 14, “And this gospel of the kingdom shall be preached in all the world for a witness unto all nations and then shall the end come”, passages that seem to have in mind Gentile nations. So then what we have here is the gathering of the Gentiles around the throne of the Lord Jesus Christ with the holy Angels.
Now I say that this has to do with the living Gentiles, because there is no indication here of any resurrection. If there had been a reference to a resurrection then we would have to change this in order to make it agree with the fact that they are resurrected, but when I say the term, living Gentiles, I mean Gentiles who have lived through the period of the Great tribulation, and are now before our Lord at the Second Advent”.
The goal of this judgment is of course entrance into the Kingdom. Those on His right, the place of honour, are the elect of God, the ones for whom He laid down His life and who follow His ordinances and appointments. They are likened to sheep, the blessed of the Lord. On His left, the foolish virgins, evil and slothful servants, graceless professors are called goats, as a brand of disgrace and condemnation, a sign of their imminent fate.
As we live our lives from day to day, we are surely marking out a spot for ourselves on one side or the other. One writer has a slightly different view and not really a contradictory view about the meaning of the word “nations “and comments:
“Usually “the nations” (Gr. ta ethne) refers to Gentiles distinguished from Jews (Luke 21:24; Acts 14:16). Because of this some interpreters believe the judgment of verses 31-46 is a judgment of Gentiles only. However the phrase “all the nations” is often more inclusive, referring to all people, including the Jews (cf. Rom. 16:26; Rev. 15:4). Here it probably refers to all people living on earth when Jesus establishes His kingdom (cf. 28:19; Mark 13:10). Everyone will have heard the gospel of the kingdom preached during the Tribulation (24:14). In Jesus’ day, shepherds separated the sheep from the goats in their flocks for various reasons at various times (cf. Ezek. 34:17). Also, sheep and goats in the Middle East look more alike than they do in some other parts of the world. The right often signified the place of favour, and the left the place of comparative disfavour in biblical and Jewish literature.”
This is the Chief Shepherd who treats men individually as they truly are, holding them accountable personally. He knows thoroughly and intimately all those on earth. God knows His own.
We should note carefully that this is a judgment between sheep and goats, not between those that are obviously bad and those that are obviously good. It is only the power and nature of Jesus that qualifies Him to make this final and definitive judgment. These people are now alive and have heard the message of the Gospel and even seem to think that they are among the “elect” of God. But as one other passage notes they will be told that despite the fact that they might have performed miracles they do not belong to Him.
The separation will take place now, at Jesus’ Second Coming. There will be no second chance after that day. Probation will have ended. All that would remain after the Millennium would be the final playing out of the elimination of the wicked.
In this judgment Jesus distinguishes between people who all professed to be Christians and claim to belong to the family of God and those who wear a mask, play a role, who are really hypocrites and are not real, but are false on the inside, not true believers at all.
The “come” is the welcome to the Kingdom prepared for you. Of the glories and pleasures of this kingdom Paul writes: “eye hath not seen nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him”.
Note, His people inherit the kingdom. This estate is not gained by their doing, merit or industry but is a gift of the Heavenly Father to His children. This place of bliss having always been prepared, even before they were born, shows God’s eternal love and grace and removes any claim outside of His benevolence one could make to this inheritance.
It must be recognized that the people separated to God inherit a kingdom, a most valuable estate. Nothing on earth can compare to this kingdom, for it is a kingdom that the great and all-powerful and all wise God and Father has designed and lovingly prepared, not during human time but in eternity. There was no limitation at all by “time” or anything else during its preparation. Infinite wisdom, love, power and eternity are in the creation of the Kingdom.
The saints will find the kingdom designed for them and they will have it throughout all eternity, because they are the adopted sons of God and since they are children, they are heirs of God, and in full possession of what grace has given them. Nothing will ever disturb them, or ever threaten what the all-powerful God has given them.
These are authentic Christians, the sheep who follow their Shepherd, for they believe in Him and know Him. Now conformed to His image they do what He does. Since they are in Jesus’ family He deals with their situation first, bestowing His glory on them, showing them that they have been redeemed and therefore preferred and rewarded. They help their “brothrs”, their “neighbours” who are in need.
They had been persecuted, attacked, denigrated, not allowed to buy or sell during the ‘Great Tribulation’, worn out by the Antichrist, slaughtered and martyred. They had been crucified with Christ but now they are elevated to glory. So they are told to ‘Come close, sit beside me in the place of honour’.
The reasons for their inheritance provide evidence of their character and the grace of God in them.
We should not infer that any good works of ours merit the happiness of the Kingdom, as if works have some intrinsic value which when added up will give us enough points to make a claim. Rather their works are mentioned as evidence of their obedience arising from a love for Christ. They do ‘good works’ simply because they demonstrate that they are really converted in heart. These works not only demonstrate the Second Great Commandment, but are done with a believing regard to Jesus, (Col 3:17; Eph. 6:5-7)
Their actions show their love, for when they responded in love to meet the need of others, it was invariably done at great cost and risk to themselves. Remember that these people during the Great Tribulation would have refused to take the Mark of the Beast and they and their fellow believers would not have been able to easily buy or sell anything. Whatever they did to help others who were weak and vulnerable but who believed in the Lord Jesus Christ, whether they were Jew or Gentile would be done at tremendous sacrifice.
We entreat all to accept Jesus, repent and believe and be led by the Holy Spirit in everything that you do. One writer explains these verses in part:
“ the sense is, that when some of the servants of Christ, ministers, or private Christians, were in distress for want of the necessaries of life, these gracious souls supplied them with food; which to do, especially in a time of persecution, showed not only love to Christ, but great faith in him, and that they were not ashamed of him, and their profession of him, nor of his poor ministers and members; for this was done by them, not as the effect of mere humanity to the poor in general, but as an instance of affection to Christ’s poor; and was done for his sake, and because they belonged to him, were preachers of his Gospel, and professors of his name; and therefore was considered as if done to himself personally:”
The practical demonstration of love to the poor, sick and imprisoned, is recognized as a real indicator of a heart that is right towards God. When there is opportunity to help someone, especially the saints, we must. Jesus identified Himself with the needy, claiming to actually be the one to whom love is shown.
Note these descriptions of the destitute state of many Christians as well as the people of Israel over the centuries and in our present day, gives the lie to the “word of faith preachers and their adherents”, that Christians will be wealthy if they only have faith.
The gracious humble spirit of the people of God is evident in their questions of surprise for when your heart is right towards God you do works of kindness always automatically without thinking that you are doing it to Jesus Himself. All through their lives their genuine faith has been producing its inevitable fruit of good works. Believers should do good because they know that they should always be doing good.
They kept no records, they expected no praise, not thinking they were doing anything unusual, only regarding their activities as a glad privilege to minister in Christ’ name to meet the needs of others. Their good works did not go unnoticed by our Lord, and they had laid up abundant treasures in Heaven.
Note one writer’s take on these verses “:…..which answer arises partly from not attending to, or thoroughly understanding the words of Christ, which they seem to take in such sense, as if he meant these things were personally done to him; whereas the far greater part of them had never seen him in the flesh, and much less in such circumstances as required such things to be done to him; and partly from surprise and astonishment, that he should take notice of such mean actions, and so highly extol them, and graciously reward them; as also from a forgetfulness of them, their left hand not knowing what their right hand had done: which shows, that they had put no confidence in their works, or depended upon them for their justification before God, and acceptance, with him; these were out of sight, and mind; their only trust being in the person, blood, righteousness, and sacrifice of Christ.”
Let us not be weary in well doing for in due season we shall reap if we faint not. (Gal. 6:9)
Here Christ, though in His full glory, splendour and majesty, shows His goodness and condescension to answer the queries of His people. Very firmly, He asserts the astonishing answer, any kindness done to the very least of His brethren is kindness done to Himself. He speaks not in the sense to limit “brethren” to the Apostles or the least of them or so broadly as to include all mankind, though kindness should be shown to all, rather He refers to the saints, for indeed only they are the “brethren” of Christ, (Heb. 2:11). Note carefully that especial kindness would have to be done to the people of Israel during the Great Tribulation when the Antichrist breaks his covenant with Israel, and this kindness would be at tremendous risk to any person.
One might not be an Apostle, martyr, preacher or one particularly gifted for service, but even one weak in spiritual matters as well as poor in temporal things is called His “brethren”. Such is His humility and infinite grace, that even the most wretched saint is called brethren and any instance of kindness or respect shown to such is counted as done to Christ personally, and will be noted, accepted and rewarded. This clearly illustrates the intimacy between Jesus and his people.
Certainly we are not lacking in opportunities to do charitable deeds to Christ, just let our motives be pure.
Clearly we do not have to wait for Jesus to return to bless Him, for it seems clear that everywhere there is oppression, loneliness, sorrow, hopelessness, helplessness, sickness and nakedness. Jesus is right here present and He is calling on us to help Him.
What is peculiar is that the righteous are stunned and surprised by Jesus’ statement. Let us be careful of our thoughts, congratulating ourselves when we do something good. Let us not seek the praise of others for what we think are our good works.
There can be no boasting, no left-hand knowing what the right hand is doing, no automatic denial of those in need, no living motivated by self-interest in even the slightest way, no withholding our hand from doing good, no doing good and talking about it afterwards. This is the standard and we should ensure that we ourselves as well as our Church behave appropriately. These great truths must be impressed on our minds. The saints must be humble, filled with the desire to glorify God, to minister to the poor, the oppressed, the persecuted, and the helpless no matter their nationality.
Here is the final word to those who only profess religion. Yes, they were in the visible church, hoped to have been with Christ but have only the empty shell of profession and some external works to trust, now they are banished from His presence with the chilling words: “Depart From Me”.
Great works are simply not good enough.
They are characterized as cursed, for their heart was not right with God, the externals could not save them and so they are justly rejected by God. The blessings of the righteous are from God “blessed of my Father”, but the wicked are called only “ye cursed”, for their damnation is of themselves.
They had forgotten that Jesus taught in the Sermon on the Mount that deeds done to be seen of men or for private satisfaction have already been rewarded. And given to the people of God no matter who they are we, the cost but we must bear the cost.
Clearly we cannot afford to be indifferent. Those not properly prepared for the kingdom, those who have not treated the followers of the Son of Man properly, are now shown clearly that works cannot be separated from faith, for entrance to the Kingdom. Works must be the evidence of that true faith. When one’s heart has truly been changed it will be reflected in one’s life. We know that works in themselves will not impress God positively in His role as Judge. We also know that works are never ever separated from the faith of individuals and therefore one must flow from the other.
The goats must depart not with a blessing or a kind word but with a curse. They have really cursed themselves, damned themselves, placed themselves under the curse and sold themselves into eternal punishment.
As the resting place of the righteous was prepared, so the place of the wicked is prepared. Actually it was for the Devil and his angels but now that evil and odious host is joined by the hypocrites and carnal professors. The fate of the ungodly is one of unimaginable terror.
This is a departure into fire, grievous torment to both body and soul, for this is the wrath of the eternal God. This is a prepared fire, created for beings who sinned in eternity and whose punishment was prepared from then by the all-powerful unconquerable and incomparable God. Because of their sins in eternity these demons will be punished in eternity with everlasting fire which will never go out. Those foolish men of earth are heading for terrible company, the sworn enemies of God and since they too also hated God, they will forever be associated with Satan and his misery.
Verses 42-43. As the judge explains, the rejection of the goats is not based on what they did, but on what they failed to do. (Amos 6:4-6). Omission of works of love, even if one often performs the sacrifices and burnt offerings, means that the damning sin remains.
They were among Christians and had all the trappings, yet disregarded poor Christians and people who sought God when they were in distress and when it was in their power to help. It was the sin of omission towards “the least of these” that exposed them as having no true faith or love for Christ and are rightly condemned by Him.
Failure to do good is in fact to do evil. The good works are the fruit that demonstrates the reality of the conversion of one’s heart. Works are not the basis or ground of salvation but can be the evidence of it. Note charitable works to the sick, poor, hungry and the disadvantaged are highly regarded by God.
Verse 44. Here the wicked attempt to plead their case. They too are surprised by the words of the King, and the basis of His judgment. These “goats” might have done some good deeds but note,
good deeds that are not the unconscious, automatic response of a heart in-dwelt by Jesus Christ are not truly “good” deeds. They are planned deeds, contrived, carefully performed for the public eye, or if in private done to curry favour with God.
God searches the heart, He knows our thoughts and motives. Jesus is the righteous Judge and all His judgments are right.
In Verses 45-46 The “goats” hear the indignation of the King, how in His time of need, He was ignored, turned away, forgotten and scorned. Their excuses will not be accepted, their pleas to no avail, pretensions to interest and love for Christ will be brushed aside.
Their pleas are regarded as frivolous. They were inconsiderate and had slighted the poor and the persecuted. Despite the fact that they read the Bible just like us, they could not imagine that by doing this they were offending Christ. They simply did not care about those that belonged to Christ. They did not believe.
The sentence is final and irrevocable, there is no higher authority to which to appeal. Jesus turns away and at a glance from Him the horror of the bottomless pit comes due . Now they will experience the frightening despair and terror of their immediate fate, everlasting punishment. This is an unalterable state.
This will be speedy sentencing, with no reprieve. The righteous on the other hand go into eternal life. Though they had done works of righteousness, they did not depend on them but on Christ for life and salvation.
CONCLUSION
There will be only two choices, eternal life or eternal punishment. You must help your “neighbours”, your “brothers” and “sisters” in need.
Jesus will return to earth to conduct judgment and the decision of that awful day will be final, irreversible and unending. Those who He rejects are permanently excluded from the Kingdom. This scenario rules out Universalism, Purgatory and Second Chances. When we face Christ our final destiny, eternal life or eternal punishment, would already have been determined by our response to Him in this life. We are gathered before Him to be directed to one or the other.
It must never be missed that the Lord Jesus Christ says that people are responsible for their destiny. We are responsible, says one writer, because of our sin, and we cannot plead with any success that God has chosen some and He has not chosen me, and therefore I am not guilty. The Bible always holds men responsible for this, and they are responsible.
So do not think that simply because you’re not an adulterer, a thief, a murderer, a burglar or someone that commits what is commonly considered to be a grave sin, that you will escape their responsibility. There are sins of omission and often we are guilty of it and rightfully so. So let us be careful in speaking to others about their sins. We have to make them understand that the sins of omission are equally or even more bad than the sins of commission for the sins of omission will certainly take a person through the door of Hell and into the bottomless pit.
A heart fixed on God manifests the works that give evidence of salvation. Note, not all good works reveal true salvation. The distinction between the saved and the ungodly is not necessarily evident, due to the presence of hypocrites “the tares” among the saints. The Righteous Judge will however make the separation between the two groups.
Works cannot be separated from the faith one exercises, for works are evidence of that faith and surely a change of heart will be reflected in a person’s life. The life of a follower of Jesus must therefore be a constant exercise of faith in order to obey and please God. (Matt. 7: 21-23).
We are clearly instructed in this Lesson about the attitude we should show to outsiders and the poor among us. God expects spontaneous generosity towards all in need. Pay attention to the destitute. Note both the righteous and the wicked were astonished at the verdict. Neither group recognized the King when they accepted or rejected the Him.
In the light of our Lesson and the preceding parables we are exhorted to a state of conscious preparedness, faithfulness and vigilance, as we await our Lord’s return.
One writer applies this Lesson specifically to what will happen during the Great Tribulation and afterwards and states:
“Well if you take the context of this particular discourse, and it’s setting in the setting of the last days when the nation Israel is upon the earth, being persecuted, preparatory to receiving being through divine discipline, prepared for reception of the kingdom promised to them, to Abraham, Isaac, to Jacob, and if you’ll realize in the Gospel of Matthew it is stated right in the beginning, the Lord Jesus is a Jew, his genealogy traces him back to Abraham through David, it seems clear that these my brethren are the Jewish believers of the future period of time upon the Earth when the judgments of God are being poured out.
When anti-Semitism shall reach its height, there are some Gentiles, who by love for the God of heaven, shall minister to the Jewish people who are believers and thus in ministry to them, minister to the Lord Jesus himself who has identified himself with them, they are my brethren. I need not remind you of the story of Rahab, but you know that Rahab had believed the promises that Israel would be given the land, and so when the spies came in to spy out the land in Jericho, she took them in and sent them out another way protecting them from the Jerichoites. And that was an evidence of her faith, James says– not the ground of her faith, an evidence of it. Faith without works is dead.Well, here we have the sheep are a whole collection of Rahabs who have ministered to the Jewish people of the Tribulation period, who are believers. Justification, you know, leads inevitably to sanctification, and that is what we have here”