On Sheep & Goats – Part 1

(Previous article)

About 5 years ago, I was sitting in a meeting with many other Christian leaders when a person with a certain celebrity status was given the opportunity to address the gathering. His role was to call the church out for its lack of involvement in global social issues, such as AIDS in Africa, poverty, and social justice. The primary Biblical basis for his challenge was Jesus’ words in Matthew 25:31-46. He argued that Jesus will judge us based on whether or not we serve the poor and imprisoned, and, on this basis, determine whether we are part of the kingdom or not. Since then, I have heard others treat this as established truth.

Admittedly, this is an unsettling and difficult passage. It does seem to say that our service to the poor and imprisoned of the world will determine whether we receive eternal judgement or eternal life.

But, an even more disturbing reality is this – If the position stated above is the correct understanding of this passage, then everything we believe about salvation by faith alone, independent of our works, is wrong, and we need to tear many pages out of our Bibles – Romans 2-4, Ephesians 2, and the entire book of Galatians, for starters. This is not a peripheral issue – it goes to the core of the Gospel and our faith.

So is Jesus saying that our eternal destiny is tied to our pursuit of social justice?

Let’s take a look.

The passage comes at the very end of the Olivet Discourse. To understand it, we must put it into the context of the entire discourse, which began in Matthew 24, when the disciples ask Jesus, “Tell us, when will these things happen, and what will be the sign of your coming, and of the end of the age?”

Before we get into Jesus’ answer, we need to note that the disciples question reflects a significant development in their understanding. Consider the following sequence of events:

  • As Jesus approaches Jerusalem, the disciples are expecting the Kingdom of God to be established immediately. (Luke 19:11)
  • In response to this expectation, Jesus gives the Parable of the Minas to teach the disciples that He must go away to receive the Kingdom, and then return. (Luke 19:12-27)
  • After the parable, He heads to Jerusalem, where He will make His Triumphal Entry, which we commemorate with Palm Sunday. (Luke 19:28-44)
  • The Olivet Discourse takes place within two days of Jesus’ crucifixion (Matthew 26:2), which we, obviously, commemorate with Easter, a week after Palm Sunday.

The point? The week before the teaching in Matthew 24-25, the disciples were expecting Jesus to establish the Kingdom immediately. Indeed, from the Old Testament perspective, it appeared that there would be only one Coming of the Christ, and that in that Coming, He would suffer for the healing of mankind and establish the Kingdom. But, in light of the Parable of the Minas, the disciples now understand that He must go away, and that the Kingdom will be established at His Second Coming. Their question, “what will be the sign of your coming?” reflects this development in their understanding. They are still looking for the Kingdom, but they recognize that it will not be fully established until His return. So, they ask about the timing of His return.

Jesus’ begins to answer their questions by highlighting the events related to His coming.

  • The time between Christ’s conversation with the disciples and His return will be characterized by wars, earthquakes, and famines. During this time, many will come in Jesus’ name, claiming to be the Christ, and will mislead many. His disciples are not to be frightened, for these things must take place, but they are not the end. (24:6-8)
  • Then His disciples will experience tribulation and persecution. Many will fall away, and betray one another. Additional false prophets and false Christ will mislead many more, and the love of many will grow cold, but those who endure to the end will be saved (delivered through the suffering).  (24:9-14)
  • The Abomination of Desolation (Daniel 9:27; 11:31; 12:11) will mark the beginning of great tribulation, which will involve such intense suffering that, if the period were not cut short, all life would be wiped out. This shortening is for the sake of the elect.(24:15-28)
  • Jesus will return with power and great glory, at which time all the elect will be gathered together. (24:29-31)
  • Only God knows the day and hour of Christ’s return, and just as in the days of Noah, it will catch mankind off guard. They will not understand until they are taken away in judgment, leaving only the elect behind. (24:32-41)

In light of this uncertainty, Jesus then emphasizes the need for His disciples to be alert and ready for His return.

  • One doesn’t know ahead of time when a thief will burglarize his home. Likewise, disciples must be ready because Christ will come unexpectedly. (24:42-44)
  • A master promotes faithful servants to supervisory positions, and disciplines unfaithful servants. By implication, Christ will do the same to His servants at His unexpected return. (24:45-51)
  • The parable of the Ten Virgins teaches that it will be too late to make preparations at the return of Christ, so disciples must be alert and prepared.  (25:1-13)
  • The parable of the talents teaches that Christ has entrusted His possessions to His servants, based on their ability, to be used for His agenda. At His return, each servant will give account for their stewardship. Those who have invested and produced a return will be praised and promoted. Those who did not invest will be rebuked and be stripped of all responsibility. (The “investing” in view here involves using everything God has entrusted to us to advance His agenda, not building a portfolio.) (25:14-30)

With this background, we are now ready to identify the key characters in Matthew 25:31-46, and interpret the passage – which we will do in Part 2, next week.