OLIVET DISCOURSE #17

The Judgment of the Gentiles

Matthew 25:31-46

After the judgment of the nation of Israel comes the judgment of the Gentiles or the nations. This is not the final judgment, as some take it. The amillennialist is forced to view it as such because of the predetermined belief in only one great end-time judgment. Careful comparison of the Great White Throne judgment (Revelation 20:13-15) with this judgment of the nations shows that they are dissimilar. We must be careful not to confuse the two. Several facts show that the two are to be kept distinct:

First, the time of the judgments is distinct. Matthew 5:31-32 shows that the nations are judged upon His return to earth. The White Throne judgment is after the thousand year reign of Christ upon the earth (Revelation 20:11-15).

Second, the subject of the judgments is distinct. Matthew mentions no resurrection and identifies this judgment with the living nations (25:32). In Revelation 20:11 there is a resurrection and the dead are judged.

Third, the location of the judgments is distinct. The judgment of the nations takes place on the earth. This is clear because it takes place at the return of Christ. The judgment before the White Throne is not on earth, but in the throne room of God.

Fourth, the ground for the judgments is distinct. Matthew’s judgment of the nations is based upon their treatment of the nation Israel (25:40, 45). In Revelation 20:15 the ground for judgment is whether their name is in the book of life.

Clearly, by comparing the two judgments, it is evident that the two are distinct independent judgments.

IS THIS A PARABLE?

Some Bible students understand this passage as a continuation of the parables and interpret it as such. Careful study of the passage, however, shows that this is not the case. The language takes us back to the literal event of the second coming of Christ (24:31). McNeile is correct when he notes that “the only parabolic features” are “the simile of the sheep and the goats in v. 32, and its metaphorical use in v. 33.”[1]

THE TIME OF THE JUDGMENT

Like the nation Israel, the Gentile nations must be judged to determine who from among them will enter the earthly Kingdom. The time of this judgment is at the return of Christ to set up His thousand year Kingdom on earth. The Old Testament confirms these words of Jesus. The prophet Joel (3:1-3) declares that this judgment will take place at the valley of Jehoshaphat. The time of the judgment is the same as the restoring of the true remnant of Israel to the land. The judgment of the nations is the complement to the restoration of Israel.

THE PLACE OF THE JUDGMENT

The place of judgment is the land of Israel; however, the exact location is a matter of debate. Joel identifies it as happening in the valley of Jehosphaphat. The location of this valley cannot easily be identified. There was not such valley by this name near Jerusalem in ancient times.

Some scholars hold to a symbolic view. They maintain that the reference to the valley of Jehosphaphat is a “theological symbol rather than a topographical identification.”[2] Jehoshaphat means Jehovah judges. Thus, it is not an actual location, but the event itself that is described by the valley. Wherever the Lord judges it could be the valley of Jehosphaphat. This view cannot be automatically dismissed.

Others hold to a 2 Chronicles 20:26 view. This passage names the valley of Berachah as the place where Jehosphaphat won a great battle, defeating the Moabites and Ammonites. This view holds that the valley of Berachah will be the valley of Jehosphaphat. Most dismiss this view because of the distance from Jerusalem. The context of Joel places the valley near Jerusalem.

Others, wanting a location near Jerusalem, hold to a valley of Kidron view. The main support for this view is that the valley is right outside Jerusalem.

Another possible view is that of a future valley. J. Dwight Pentecost presents this view and believes that there will be a new valley outside Jerusalem at the time. He bases this upon Zechariah 14:4. He argues:

“A valley which is not in existence today shall come into being at the time of the Second Advent. Since the name Jehosphaphat means “Jehovah judges,” it may be that the newly opened valley outside Jerusalem will bear that name because of the momentous events to transpire there.”[3]

This view has merit and deserves strong consideration in the light of prophetic Scripture.

THE JUDGMENT DESCRIBED

Jesus describes the judgment using the image of sheep and goats. The sheep and goats comprise “all nations.” The two groups will be separated, the sheep on the right and the goats on the left. The sheep inherit the Kingdom (25:34). The goats will be cast into “eternal fire” (25:41). In this judgment we see the fulfillment of Genesis 12:3. Notice that it is the “king” who makes this judgment. This is Christ, the One who will reign for 1000 years. The reigning One will also be the judging One.

The description of the judgment brings up some interesting questions:

First, does this include only the living nations, and/or those nations that are no longer in existence? The context suggests only the nations that exist at the time of Christ’s coming will pass through this judgment. There is nothing in the context to suggest a resurrection or either individuals or nations. The word nation never refers to the dead. National judgment will be poured out upon those who are in existence at the time.

Second, is the judgment one of nations as a whole, or individuals within nations? C.F. Baker addresses this stating:

“There is no doubt that nations which have persecuted the Lord’s brethren in the flesh will be destroyed and not permitted to exist as a part of the millennial earth. Does this mean that everyone in each of these goat nations will be eternally lost? No for Scripture makes it plain that every man will be judged according to his own works. From Rev. 7:9 it appears that a great multitude out of every nation will be saved at the end of the Tribulation to enter into the Kingdom.”[4]

It is the individuals within nations that are classified. Each nation will have its sheep and goats. The sheep of that nation will enter into the blessing of the millennial Kingdom.

THE BASIS OF THIS JUDGMENT

The basis of this judgment is repeated twice within the text. It is clearly the treatment of “the least of these my brethren” (25:40, 45). Who is meant by this phrase? The majority of liberal scholarship holds that this refers to the brotherhood of mankind. It is whoever is hungry or needy. That compassion for our fellow man will be the standard by which we are judged. We do not want to be accused of downplaying the need for compassion for our fellow man, but it is safe to say from the context this is not what is meant by the phrase. Others restrict the brethren to the apostles and Christian missionaries. This is closer to what Jesus meant, but still misses the mark.

Christ uses the term brethren on several occasions. In Matthew 12:48-50 He clearly defines who his brethren are. On that occasion he points to his disciples and declares them, and “whosoever shall do the will of my father which is in heaven” are my brethren. The emphasis is on the spiritual brotherhood, rather than the physical. Based upon this and Isaiah 66:19-22, the term clearly applies to believing Israel, the remnant. It is the treatment of God’s elect during the tribulation that will be the determining factor in this judgment.

Judgment will fulfill the promise made to Abraham in Genesis 12:2-3. Notice Jesus uses the same terms as the Abrahamic covenant in the words “blessed” (25:34) and “cursed” (25:41). This judgment is tied to and really based upon the Abrahamic covenant. God’s promise to bless those who bless Israel and curse those who curse Israel will be the determining factor in this judgment.

This seemingly presents a problem. It appears that the Gentiles will be saved or lost on the basis of their works alone. Giving food to the hungry, drink to the thirsty, and clothes to the needy, seems to be the basis for granting entrance into the earthly kingdom. Can this be? A close examination will not support this conclusion.

First, this view would contradict the plain teaching of Scripture that faith is necessary for salvation. Nowhere does Scripture teach that works alone will produce salvation. Salvation is always by faith. Hebrews 11:6 states that “without faith it is impossible to be well-pleasing unto Him (God).” Faith will be necessary to enter the Kingdom of God. In addition Jesus teaches that the “new birth” is necessary to enter the Kingdom (John 3:3, 7). These works should not be looked upon as something separate from faith, but as a result of faith (Ephesians 2:8-10).

Second, those who did such actions are called “righteous” (25:37). This indicates not only their character, but their condition. It is a righteousness found by faith in the gospel, which in turn, enables them to live a righteous life. It is not works that makes them righteous; rather these works are evidence of their righteousness. Being righteous is evidence they have accepted the gospel of the Kingdom.

The close relationship between faith and works during the Tribulation is seen in the conditions of the time. The persecution will be so great during that time that no one without faith will dare to help members of believing Israel. The Satanic hatred of Israel will be so great that anyone who helps her will draw the same wrath upon themselves. To feed, clothe, or visit a member of the remnant during such a time will be an act of faith. Acceptance of the messenger will show an acceptance of the message. It is safe to conclude that those Gentiles are not judged and admitted solely on their works;

they will enter the kingdom because their works demonstrate their faith.

THE RESULTS OF THE JUDGMENT

The results of this judgment are clear. The “sheep” will enter into Kingdom blessings and eternal life (25:34, 46). They are called “blessed.”  The word is identified as a perfect particle in the Greek, indicating the act of blessing occurred in the past, but the effects continue into the present.[5] Those who are already heirs of the Kingdom by right, now inherit it in fact. They enter the Millennial Kingdom. This fulfills the prophecies of Daniel 7:14, Isaiah 55:5, and Micah 4:2.

The “goats” are cursed and cast into the lake of fire (25:41, 46). They received this judgment because of their lack of faith as seen in their lack of works and charity toward believing Israel. They rejected the messengers and the message. According to Matthew 25:46 the results are eternal. Evidently, the living Gentiles who are cast into the lake of fire will not be judged again. They will not appear before the White Throne Judgment of Revelation 20. They, like the beast and false prophet, are thrown into the lake of fire before the White Throne Judgment and will stay there eternally.

The judgment will close the tribulation. A glorious new age will dawn, one which will last a thousand years, Christ will rule as King of Kings and Lord of Lords. Man will fulfill his original destiny here on earth (Genesis 1:26; Isaiah 11:6-9; 65:25). God is faithful! He will fulfill His purpose, plans, and word.

It is vital that we take time to understand an important principle: Judgment does not determine destiny. Destiny is determined before judgment by decisions made before one stands in judgment. The purpose of judgment is to bring to light why one is going to his destiny. The unbeliever “is condemned already, because he has not believed in the name of the only begotten Son of God” (John 3:18). Your destiny depends on your decision whether or not to exercise faith in the person and work of Jesus Christ (John 3:16-18; Acts 16:31; Romans 3:23-25, 28; 4:5; 6:23; Galatians 2:16; Ephesians 2:8-9). Have you made that decision?  

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[1]  A.H. McNeile, MATTHEW, 368.

[2] Leslie C. Allen, NICOT: THE BOOKS OF JOEL, OBADIAH, JONAH AND MICAH, 109.

[3]  J. Dwight Pentecost, THINGS TO COME, 417.

[4]  C.F. Baker, UNDERSTANDING THE GOSPELS, 320.

[5]  R.C.H. Lenski, INTERPRETATION OF ST MATTHEW, 990.