Adam Clarke:
Notes for Verse 31
Verse 31. When the Son of man shall come - This must be understood of Christ's coming at the last day, to judge mankind: though all the preceding part of the chapter may be applied also to the destruction of Jerusalem.
Holy angels - The word agioi is omitted by many excellent manuscripts, versions, and fathers. Mill and Bengel approve of the omission, and Griesbach has left it out of the text. It is supposed by some that our Lord will have other angels (messengers) with him in that day, besides the holy ones. The evil angels may be in attendance to take, as their prey, those who shall be found on his left hand.
The throne of his glory - That glorious throne on which his glorified human nature is seated, at the right hand of the Father.
Notes for Verse 32
Verse 32. All nations - Literally, all the nations- all the Gentile world; the Jews are necessarily included, but they were spoken of in a particular manner in the preceding chapter.
He shall separate them - Set each kind apart by themselves.
As a shepherd divideth, etc. - It does not appear that sheep and goats were ever penned or housed together, though they might feed in the same pasture; yet even this was not done but in separate flocks; so Virgil, Eclog. vii. v. 2.
Compulerantque greges Corydon et Thyrsis in unum;
Thyrsis OVES, Corydon distentas lacte CAPELLAS
"Thyrsis and Corydon drove their flocks together:
Thyrsin his sheep; and Corydon his goats,
their udders distended with milk."
These two shepherds had distinct flocks, which fed in the same pasture, but separately; and they are only now driven together, for the convenience of the two shepherds, during the time of their musical contest.
Notes for Verse 33
Verse 33. He shall set the sheep, etc. - The right hand signifies, among the rabbins, approbation and eminence: the left hand, rejection, and disapprobation. Hence in Sohar Chadash it is said, "The right hand is given, the left also is given- to the Israelites and the Gentiles are given paradise and hell- this world, and the world to come." The right and left were emblematical of endless beatitude and endless misery among the Romans. Hence Virgil: -
Hic locus est, partes ubi se via findit in ambas,
Dextera, quae Ditis magni sub moenia tendit:
Hac iter Elysium nobis; at laeva malorum
Exercet poenas, et ad impia Tartara mittit
AEn. vi. 540
Here in two ample roads the way divides,
The right direct, our destined journey guides,
By Pluto's palace, to the Elysian plains;
The left to Tartarus, where bound in chains
Loud howl the damn'd in everlasting pains.
PITT
Of the good and faithful servants he approves, and therefore exalts them to his glory; of the slothful and wicked he disapproves, and casts them into hell.
SHEEP, which have ever been considered as the emblems of mildness, simplicity, patience, and usefulness, represent here the genuine disciples of Christ.
GOATS, which are naturally quarrelsome, lascivious, and excessively ill- scented, were considered as the symbols of riotous, profane, and impure men. They here represent all who have lived and died in their sins. See Ezekiel 34:17, and Zechariah 10:3.
Notes for Verse 34
Verse 34. Ye blessed of my Father - This is the king's address to his followers; and contains the reason why they were found in the practice of all righteousness, and were now brought to this state of glory- they were blessed- came as children, and received the benediction of the Father, and became, and continued to be, members of the heavenly family.
Inherit - The inheritance is only for the children of the family- if sons, then heirs, Galatians 4:7, but not otherwise. The sons only shall enjoy the father's estate.
Prepared for you - That is, the kingdom of glory is designed for such as you- you who have received the blessing of the Father, and were holy, harmless, undefiled, and separated from sinners.
From the foundation of the world - It was God's purpose and determination to admit none into his heaven but those who were made partakers of his holiness, Hebrews 12:14. The rabbins say, Seven things were created before the foundation of the world.
1. The law.
2. Repentance.
3. Paradise.
4. Hell.
5. The throne of God.
6. The temple; and
7. The name of the Messiah.
Notes for Verse 35
Verse 35. I was an hungered, and ye gave me meat - Every thing which is done to a follower of Christ, whether it be good or evil, he considers as done to himself, see Matthew 25:40; Acts 9:4, 5; Hebrews 6:10. Of all the fruits of the Spirit, none are mentioned here but those that spring from love, or mercy; because these give men the nearest conformity to God. Jesus had said, Blessed are the merciful, for they shall obtain mercy; and he here shows how this promise shall be fulfilled. The rabbins say: "As often as a poor man presents himself at thy door, the holy blessed God stands at his right hand: if thou give him alms, know that he who stands at his right hand will give thee a reward. But if thou give him not alms, he who stands at his right hand will punish thee." Vaiyikra Rabba, s. 34, fol. 178.
A stranger, and ye took me in - sunhgagete me, ye entertained me: Kypke has fully proved that this is the meaning of the original. Literally, sunagein signifies to gather together. Strangers are sometimes so destitute as to be ready to perish for lack of food and raiment: a supply of these things keeps their souls and bodies together, which were about to be separated through lack of the necessaries of life. The word may also allude to a provision made for a poor family, which were scattered abroad, perhaps begging their bread, and who by the ministry of benevolent people are collected, relieved, and put in a way of getting their bread. O blessed work! to be the instruments of preserving human life, and bringing comfort and peace into the habitations of the wretched! While writing this, (Nov. 13,1798,) I hear the bells loudly ringing in commemoration of the birth- day of E. Colson, Esq., a native of this city, (Bristol,) who spent a long life and an immense fortune in relieving the miseries of the distressed. His works still praise him in the gates; his name is revered, and his birth- day held sacred, among the inhabitants. Who has heard the bells ring in commemoration of the birth of any deceased hero or king? Of so much more value, in the sight even of the multitude, is a life of public usefulness than one of worldly glory or secular state. But how high must such a person rank in the sight of God, who, when Christ in his representatives was hungry, gave him food; when thirsty, gave him drink; when naked clothed him; when sick and in prison, visited him! Thou blessed of my Father! come. Thou hast been faithful in the unrighteous mammon, and now thou shalt eternally enjoy the true riches.
The Supreme God is represented in the Bhagvat Geeta as addressing mankind, when he had just formed them, thus: "Those who dress their meat but for themselves, eat the bread of sin." Geeta, p. 46.
Notes for Verse 36
Verse 36. I was sick, and ye visited me - Relieving the strangers, and visiting the sick, were in high estimation among the Jews. One of their sayings on this head is worthy of notice: "He who neglects to visit the sick is like him who has shed blood." That is, as he has neglected, when it was in his power, to preserve life, he is as guilty in the sight of the Lord as he is who has committed murder. See Kypke in loco.
Notes for Verse 37
Verse 37. Lord, when saw we thee an hungered, etc. - This barbarous expression, an hungered, should be banished out of the text, wheresoever it occurs, and the simple word hungry substituted for it. Whatever is done for Christ's sake, is done through Christ's grace; and he who does the work attributes to Jesus both the will and the power by which the work was done, and seeks and expects the kingdom of heaven not as a reward, but as a gift of pure unmerited mercy. Yet, while workers together with his grace, God attributes to them that which they do through his influence, as if they had done it independently of him. God has a right to form what estimate he pleases of the works wrought through himself: but man is never safe except when he attributes all to his Maker.
Notes for Verse 40
Verse 40. Inasmuch as ye have done it unto one of the least of these my brethren - The meanest follower of Christ is acknowledged by him as his brother! What infinite condescension! Those, whom many would scorn to set with the dogs of their flock, are brothers and sisters of the blessed Jesus, and shall soon be set among the princes of his people.
Barclay:
GOD'S STANDARD OF JUDGMENT (Matt 25:31-46)
25:31-46 "When the Son of Man shall come in his glory, and an the angels with him, then he will take his seat upon the throne of his glory, and all nations will be assembled before him, and he will separate them from each other, as a shepherd separates the sheep from the goats, and he will place the sheep on his right hand and the goats on his left. Then the King will say to those on his right hand, 'Come, you who are blessed by my Father, enter into possession of the Kingdom which has been prepared for you since the creation of the world. For I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink; I was a stranger, and you gathered me in; naked, and you clothed me; I was sick, and you came to visit me; in prison, and you came to me.' Then the righteous will answer him, 'Lord, when did we gee you hungry, and nourish you? Or thirsty, and gave you to drink? When did we see you a stranger, and gather you to us? Or naked, and clothed you? When did we see you sick, or in prison, and come to you?' And the King will answer them, 'This is the truth I tell you--insomuch as you did it to one of the least of these my brothers, you did it to me.' then he will say to those on the left, 'Go from me, you cursed ones, to the eternal fire prepared for the devil and his angels. For I was hungry, and you did not give me to eat; I was thirsty, and you did not give me to drink; I was a stranger, and you did not gather me to you; naked, and you did not clothe me; sick and in prison, and you did not come to visit me.' Then these too will answer, 'Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not render service to you?' Then he will answer them, 'This is the truth I tell you--in so far as you did not do it to one of the least of these, you did not do it to me.' And these will go away to eternal punishment, but the righteous will go away to eternal life."
This is one of the most vivid parables Jesus ever spoke, and the lesson is crystal clear--that God will judge us in accordance with our reaction to human need. His judgment does not depend on the knowledge we have amassed, or the fame that we have acquired, or the fortune that we have gained, but on the help that we have given. And there are certain things which this parable teaches us about the help which we must give.
(i) It must be help in simple things. The things which Jesus picks out--giving a hungry man a meal, or a thirsty man a drink, welcoming a stranger, cheering the sick, visiting the prisoner--are things which anyone can do. It is not a question of giving away thousands of pounds, or of writing our names in the annals of history; it is a case of giving simple help to the people we meet every day. There never was a parable which so opened the way to glory to the simplest people.
(ii) It must be help which is uncalculating. Those who helped did not think that they were helping Christ and thus piling up eternal merit; they helped because they could not stop themselves. It was the natural, instinctive, quite uncalculating reaction of the loving heart. Whereas, on the other hand, the attitude of those who failed to help was; "If we had known it was you we would gladly have helped; but we thought it was only some common man who was not worth helping." It is still true that there are those who will help if they are given praise and thanks and publicity; but to help like that is not to help, it is to pander to self-esteem. Such help is not generosity; it is disguised selfishness. The help which wins the approval of God is that which is given for nothing but the sake of helping.
(iii) Jesus confronts us with the wonderful truth that all such help given is given to himself, and all such help withheld is withheld from himself. How can that be? If we really wish to delight a parent's heart, if we really wish to move him to gratitude the best way to do it is to help his child. God is the great Father; and the way to delight the heart of God is to help his children, our fellow-men.
There were two men who found this parable blessedly true. The one was Francis of Asissi; he was wealthy and high-born and high-spirited. But he was not happy. He felt that life was incomplete. Then one day he was out riding and met a leper, loathsome and repulsive in the ugliness of his disease. Something moved Francis to dismount and fling his arms around this wretched sufferer; and in his arms the face of the leper changed to the face of Christ.
The other was Martin of Tours. He was a Roman soldier and a Christian. One cold winter day, as he was entering a city, a beggar stopped him and asked for alms. Martin had no money; but the beggar was blue and shivering with cold, and Martin gave what he had. He took off his soldier's coat, worn and frayed as it was; he cut it in two and gave half of it to the beggar man. That night he had a dream. In it he saw the heavenly places and all the angels and Jesus in the midst of them; and Jesus was wearing half of a Roman soldier's cloak. One of the angels said to him, "Master, why are you wearing that battered old cloak? Who gave it to you?" And Jesus answered softly, "My servant Martin gave it to me."
When we learn the generosity which without calculation helps men in the simplest things, we too will know the joy of helping Jesus Christ himself.
Barnes:
Verse 31:
When the Son of man, etc. This is in answer to the question which the disciples proposed to him respecting the end of the world, Mat 24:3. That this refers to the last judgment, and not, as some have supposed, to the destruction of Jerusalem, appears
(1.) from the fact that it was in answer to an express inquiry respecting the end of the world.
(2.) All nations were to be assembled--which did not take place at Jerusalem.
(3.) A separation was to take place between the righteous and the wicked --which was not done at Jerusalem.
(4.) The rewards and punishments are declared to be eternal. None of these things took place at the destruction of Jerusalem.
In his glory. In his own proper honour. With his glorified body, and as the Head and King of the universe, Acts 1:11 Ep 1:20-22 1Th 4:16 1Co 15:24,25.
The throne of his glory. This means, in the language of the Hebrews, his glorious or splendid throne. It is not to be taken literally, as if there would be a material throne or seat of the King of Zion. It expresses the idea that he will come as a King and Judge to assemble his subjects before him, and to appoint them their rewards.
2Th 1:7 Jude 1:14 Re 1:7
Verse 32:
And before him, etc. At his coming to judgment, the world will be burned up and destroyed, 2Pe 3:10,12 Re 20:11. The dead in Christ, i.e., all true Christians--shall be first raised up from their graves, 1Th 4:16. The living shall be changed --i.e., shall be made like the glorified bodies of those that are raised from the dead, 1Co 15:52-54 1Th 4:17. All the wicked shall rise and come forth to judgment, John 5:28,29 Da 12:2; Mat 13:41,42 Re 20:13. Then shall the world be judged, the righteous saved, and the wicked punished.
And he shall separate, etc. Shall determine respecting their character, and shall appoint them their doom accordingly.
Verse 33:
Shall set the sheep, etc. By the sheep are denoted, here, the righteous. The name is given to them because the sheep is an emblem of innocence and harmlessness. See John 10:7 14-16 27; Ps 100:3 74:1 23:1
On his right hand. The right hand is the place of honour, and denotes the situation of those who are honoured, or those who are virtuous. See Ec 10:2 Eph 1:20 Ps 110:1 Ac 2:25,33.
The goats. The wicked. See Eze 34:17.
The left. That is, the left hand. This was the place of dishonour, denoting condemnation. See Ec 10:2.
Verse 34:
The King. That is, the Lord Jesus, the King of Zion and of the universe, now acting as Judge, Luke 19:38 Joh 18:37 Re 17:14 19:16.
Blessed of my Father. Made happy, or raised to felicity by my Father. See Barnes "Mat 5:3".
Inherit the kingdom. Receive as heirs the kingdom, or be received there as the sons of God. Christians are often called heirs of God, Rom 8:17 Ga 4:6,7 Heb 1:14 1Jo 3:2.
Prepared for you, etc. That is, designed for you, or appointed for you. The phrase, from the foundation of the world, is used to denote that this was appointed for them in the beginning; that God has no new plan; that the rewards which he will now confer on them he always intended to confer. Christ says to the righteous that the kingdom was prepared for them. Of course God meant to confer it on them. They were individuals; and it follows that he intended to bestow his salvation on them as individuals. Accordingly, the salvation of his people is uniformly represented as the result of the free gift of God, according to his own pleasure, bestowed on individuals, and by a plan which is eternal, Rom 8:29,30 Eph 1:4 5 11 12 2Th 2:13; 1Pe 1:2 Joh 6:37. This is right and consistent with justice; for,
(1.) all men are by nature equally undeserving.
(2.) Bestowing favours on one does not do injustice to another, where neither deserves favour. Pardoning one criminal is not injuring another. Bestowing great talents on Locke, Newton, or Paul, did not injure me.
(3.) If it is right for God to give eternal life to his people, or to admit them to heaven, it was right to determine to do it, which is but another way of saying that God resolved from all eternity to do right. Those who perish choose the paths which lead to death, and will not be saved by the merits of Jesus. No blame can be charged on God if he does not save them against their will, John 5:40 Mr 16:15 16.
Verses 35,36. I was an hungred. The union between Christ and his people is the most tender and endearing of all connexions. It is represented by the closest unions of which we have knowledge, John 15:4-6; Eph 5:23-32 1Co 6:15. This is a union not physical, but moral; a union of feelings, interests, plans, destiny; or, in other words, he and his people have similar feelings, love the same objects, share the same trials, and inherit the same blessedness, John 14:19 Re 3:5 21 Ro 8:17. Hence he considers favours shown to his people as shown to himself, and will reward them accordingly, Mat 10:40 42. They show attachment to him, and love to his cause. By showing kindness to the poor, and needy, and sick, they show that they possess his spirit--for he did it when on earth; they evince attachment to him, for he was poor and needy; and they show that they have the proper spirit to fit them for heaven, 1Jn 3:14,17 Jas 2:1-5 Mr 9:41.
Was a stranger. The word stranger means a foreigner, or traveller; in our language, one unknown to us. To receive such to the rites of hospitality was, in eastern countries, where there were few or no public houses, a great virtue. See Ge 18:1-8 Heb 13:2.
Took me in. Into your house. Received me kindly.
Naked. Poorly clothed. Among the Jews they were called naked who were clad in poor raiment, or they who had on only the tunic or inner garment, without any outer garment. See Barnes "Mat 5:40 Ac 19:16"; Mark 14:51,52 Job 22:6 Isa 58:7.
Verse 36:
No Barnes text on this verse. See Barnes "Mat 25:35"
Verses 37-39. Then shall the righteous, etc. This answer is indicative of humility--a deep sense of their being unworthy such commendation. They will feel that their poor acts of kindness have come so far short of what they should have been, that they have no claim to praise or reward. It is not, however, to be supposed that in the day of judgment this will be actually said by the righteous, but that this would be a proper expression of their feelings.
Verse 38:
No Barnes text on this verse. See Barnes "Mat 25:37"
Verse 39:
No Barnes text on this verse. See Barnes "Mat 25:37"
Verse 40:
One of the least of these. One of the obscurest, least known, poorest, and most despised and afflicted.
My brethren. Either those who are Christians, whom he condescends to call brethren, or those who are afflicted, poor, and persecuted, who are his brethren and companions in suffering, and who suffer as he did on earth. See Heb 2:11 Mt 12:50. How great is the condescension and kindness of the Judge of the world, thus to reward our actions, and to consider what we have done to the poor as done to him!
McGee:
The 144,000 Jews sealed at the time of the Great Tribulation will go out over the entire world to preach the message of the gospel of the Kingdom, which is to receive Christ as the sacrifice for their sins and to be ready for His immediate coming. Some nations will reject Christ. Antichrist will have God's messengers butchered and slain, and anyone who would give them a cup of cold water will do so at the risk of his life. To hand out a cup of cold water has little value in our day, but in the Great Tribulation it will have tremendous value. It will mean taking a stand for Jesus Christ. The basis on which the nations will be judged is their acceptance or rejection of Jesus Christ. He says, "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me" -- because the messengers were representing Him. That will be the way they evidence faith in the message that the Kingdom of Heaven is at hand and that they are to repent and turn to Christ to be saved.
For those who reject, there is only judgment --
Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.
And these shall go away into everlasting punishment: but the righteous into life eternal [Matt. 25:45-46].
Entire nations will enter the millennial Kingdom. Out of these will be some individuals who will reject Christ. But the judgment of the nations at the second coming of Christ is to determine what nations are to enter the millennial Kingdom. This judgment is separate and distinct from all other judgments.
JFB:
Notes for Verse 34
Verse 34. Then shall the King -- Magnificent title, here for the first and only time, save in parabolical language, given to Himself by the Lord Jesus, and that on the eve of His deepest humiliation! It is to intimate that in then addressing the heirs of the kingdom, He will put on all His regal majesty.
say unto them on his right hand, Come -- the same sweet word with which He had so long invited all the weary and heavy laden to come unto Him for rest. Now it is addressed exclusively to such as have come and found rest. It is still, "Come," and to "rest" too; but to rest in a higher style, and in another region.
ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world -- The whole story of this their blessedness is given by the apostle, in words which seem but an expression of these: "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ; according as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love." They were chosen from everlasting to the possession and enjoyment of all spiritual blessings in Christ, and so chosen in order to be holy and blameless in love. This is the holy love whose practical manifestations the King is about to recount in detail; and thus we see that their whole life of love to Christ is the fruit of an eternal purpose of love to them in Christ.
Notes for Verse 35
Verse 35. For I was an hungered . . . thirsty . . . a stranger, &c.
Notes for Verse 36
Verse 36. Naked . . . sick . . . prison, and ye came unto me.
Notes for Verses 37-39
Verses 37-39. Then shall the righteous answer him, &c.
Notes for Verse 40
Verse 40. And the King shall answer and say unto them, Verily I say unto you, &c. -- Astonishing dialogue this between the King, from the Throne of His glory, and His wondering people! "I was an hungered, and ye gave Me meat," &c. -- "Not we," they reply. "We never did that, Lord: We were born out of due time, and enjoyed not the privilege of ministering unto Thee." "But ye did it to these My brethren, now beside you, when cast upon your love." "Truth, Lord, but was that doing it to Thee? Thy name was indeed dear to us, and we thought it a great honor to suffer shame for it.
When among the destitute and distressed we discerned any of the household of faith, we will not deny that our hearts leapt within us at the discovery, and when their knock came to our dwelling, our bowels were moved, as though 'our Beloved Himself had put in His hand by the hole of the door.' Sweet was the fellowship we had with them, as if we had 'entertained angels unawares'; all difference between giver and receiver somehow melted away under the beams of that love of Thine which knit us together; nay, rather, as they left us with gratitude for our poor givings, we seemed the debtors -- not they. But, Lord, were we all that time in company with Thee? . . . Yes, that scene was all with Me," replies the King -- "Me in the disguise of My poor ones. The door shut against Me by others was opened by you -- 'Ye took Me in.' Apprehended and imprisoned by the enemies of the truth, ye whom the truth had made free sought Me out diligently and found Me; visiting Me in My lonely cell at the risk of your own lives, and cheering My solitude; ye gave Me a coat, for I shivered; and then I felt warm. With cups of cold water ye moistened My parched lips; when famished with hunger ye supplied Me with crusts, and my spirit revived -- "YE DID IT UNTO ME." What thoughts crowd upon us as we listen to such a description of the scenes of the Last Judgment!
And in the light of this view of the heavenly dialogue, how bald and wretched, not to say unscriptural, is that view of it to which we referred at the outset, which makes it a dialogue between Christ and heathens who never heard of His name, and of course never felt any stirrings of His love in their hearts! To us it seems a poor, superficial objection to the Christian view of this scene, that Christians could never be supposed to ask such questions as the "blessed of Christ's Father" are made to ask here. If there were any difficulty in explaining this, the difficulty of the other view is such as to make it, at least, insufferable. But there is no real difficulty. The surprise expressed is not at their being told that they acted from love to Christ, but that Christ Himself was the Personal Object of all their deeds: that they found Him hungry, and supplied Him with food: that they brought water to Him, and slaked His thirst; that seeing Him naked and shivering, they put warm clothing upon Him, paid Him visits when lying in prison for the truth, and sat by His bedside when laid down with sickness. This is the astonishing interpretation which Jesus says "the King" will give to them of their own actions here below. And will any Christian reply, "How could this astonish them? Does not every Christian know that He does these very things, when He does them at all, just as they are here represented?" Nay, rather, is it conceivable that they should not be astonished, and almost doubt their own ears, to hear such an account of their own actions upon earth from the lips of the Judge? And remember, that Judge has come in His glory, and now sits upon the throne of His glory, and all the holy angels are with Him; and that it is from those glorified Lips that the words come forth, "Ye did all this unto ME." Oh, can we imagine such a word addressed to ourselves, and then fancy ourselves replying, "Of course we did -- To whom else did we anything? It must be others than we that are addressed, who never knew, in all their good deeds, what they were about?" Rather, can we imagine ourselves not overpowered with astonishment, and scarcely able to credit the testimony borne to us by the King?
Matthew Henry:
THE LAST JUDGMENT (25:31-46)
Verses 31-46
THE LAST JUDGMENT (25:31-46)
We have here a description of the process of the last judgment in the great day. There are some passages in it that are parabolical; as the separating between the sheep and the goats, and the dialogues between the judge and the persons judged: but there is no thread of similitude carried through the discourse, and therefore it is rather to be called a draught or delineation of the final judgment, than a parable; it is, as it were, the explanation of the former parables. And here we have,
I. The placing of the judge upon the judgment-seat (v. 31); When the Son of man shall come. Observe here,
1. That there is a judgment to come, in which every man shall be sentenced to a state of everlasting happiness, or misery, in the world of recompence or retribution, according to what he did in this world of trial and probation, which is to be judged of by the rule of the everlasting gospel.
2. The administration of the judgment of the great day is committed to the Son of man; for by him God will judge the world (Acts 17:31), and to him all judgment is committed, and therefore the judgment of that day, which is the centre of all. Here, as elsewhere, when the last judgment is spoken of, Christ is called the son of man, because he is to judge the sons of men (and, being himself of the same nature, he is the more unexceptionable); and because his wonderful condescension to take upon him our nature, and to become the son of man, will be recompensed by this exaltation in that day, and an honour put upon the human nature.
3. Christ's appearing to judge the world will be splendid and glorious. Agrippa and Bernice came to the judgment-seat with great pomp (Acts 25:23); but that was (as the original word is) great fancy. Christ will come to the judgment-seat in real glory: the Sun of righteousness shall then shine in his meridian lustre, and the Prince of the kings of the earth shall show the riches of his glorious kingdom, and the honours of his excellent majesty; and all the world shall see what the saints only do now believe-that he is the brightness of his Father's glory. He shall come not only in the glory of his Father, but in his own glory, as mediator: his first coming was under a black cloud of obscurity; his second will be in a bright cloud of glory. The assurance Christ gave his disciples of his future glory, might help to take off the offence of the cross, and his approaching disgrace and suffering.
4. When Christ comes in his glory to judge the world, he will bring all his holy angels with him. This glorious person will have a glorious retinue, his holy myriads, who will be not only his attendants, but ministers of his justice; they shall come with him both for state and service. They must come to call the court (1Th. 4:16), to gather the elect (ch. 24:31), to bundle the tares (ch. 13:40), to be witnesses of the saints' glory (Lu. 12:8), and of sinners' misery, Rev. 14:10.
5. He will then sit upon the throne of his glory. He is now set down with the Father upon his throne; and it is a throne of grace, to which we may come boldly; it is a throne of government, the throne of his father David; he is a priest upon that throne: but then he will sit upon the throne of glory, the throne of judgment. See Dan. 7:9, 10. Solomon's throne, though there was not its like in any kingdom, was but a dunghill to it. Christ, in the days of his flesh, was arraigned as a prisoner at the bar; but at his second coming, he will sit as a judge upon the bench.
II. The appearing of all the children of men before him (v. 32); Before him shall be gathered all nations. Note, The judgment of the great day will be a general judgment. All must be summoned before Christ's tribunal; all of every age of the world, from the beginning to the end of time; all of every place on earth, even from the remotest corners of the world, most obscure, and distant from each other; all nations, all those nations of men that are made of one blood, to dwell on all the face of the earth.
III. The distinction that will then be made between the precious and the vile; He shall separate them one from another, as the tares and wheat are separated at the harvest, the good fish and the bad at the shore, the corn and chaff in the floor. Wicked and godly here dwell together in the same kingdoms, cities, churches, families, and are not certainly distinguishable one from another; such are the infirmities of saints, such the hypocrisies of sinners, and one event to both: but in that day they will be separated, and parted for ever; Then shall ye return, and discern between the righteous and the wicked, Mal. 3:18. They cannot separate themselves one from another in this world (1Co. 5:10), nor can any one else separate them (ch. 13:29); but the Lord knows them that are his, and he can separate them. This separation will be so exact, that the most inconsiderable saints shall not be lost in the crowd of sinners, nor the most plausible sinner hid in the crowd of saints (Psa. 1:5), but every one shall go to his own place. This is compared to a shepherd's dividing between the sheep and the goats; it is taken from Eze. 34:17, Behold, I judge between cattle and cattle. Note,
1. Jesus Christ is the great Shepherd; he now feeds his flock like a shepherd, and will shortly distinguish between those that are his, and those that are not, as Laban divided his sheep from Jacob's, and set three days' journey between them, Gen. 30:35, 36.
2. The godly are like sheep-innocent, mild, patient, useful: the wicked are like goats, a baser kind of animal, unsavoury and unruly. The sheep and goats are here feeding all day in the same pasture, but will be coted at night in different folds. Being thus divided, he will set the sheep on his right hand, and the goats on his left, v. 33. Christ puts honour upon the godly, as we show respect to those we set on our right hand; but the wicked shall rise to everlasting shame, Dan. 12:2. It is not said that he shall put the rich on his right hand, and the poor on his left; the learned and noble on his right hand, and unlearned and despised on his left; but the godly on his right hand, and the wicked on his left. All other divisions and subdivisions will then be abolished; but the great distinction of men into saints and sinners, sanctified and unsanctified, will remain for ever, and men's eternal state will be determined by it. The wicked took up with left-handed blessings, riches and honour, and so shall their doom be.
IV. The process of the judgement concerning each of these.
1. Concerning the godly, on the right hand. Their cause must be first despatched, that they may be assessors with Christ in the judgement of the wicked, whose misery will be aggravated by their seeing Abraham, and Isaac, and Jacob, admitted into the kingdom of heaven, Lu. 13:28. Observe here,
(1.) The glory conferred upon them; the sentence by which they shall be not only acquitted, but preferred and rewarded (v. 34); The king shall say unto them. He that was the Shepherd (which bespeaks the care and tenderness wherewith he will make this disquisition), is here the King, which bespeaks the authority wherewith he will then pronounce the sentence: where the word of this King is, there is power. Here are two things in this sentence:
[1.] The acknowledging of the saints to be the blessed of the Lord; Come, ye blessed of my Father. First, He pronounces them blessed; and his saying they are blessed, makes them so. The law curses them for their many discontinuances; but Christ having redeemed them from the curse of the law, and purchased a blessing for them, commands a blessing on them. Secondly, Blessed of his Father; reproached and cursed by the world, but blessed of God. As the Spirit glorifies the Son (Jn. 16:14), so the Son glorifies the Father by referring the salvation of the saints to him as the First Cause; all our blessings in heavenly things flow to us from God, as the Father of our Lord Jesus Christ, Eph. 1:3. Thirdly, He calls them to come: this come is, in effect, "Welcome, ten thousand welcomes, to the blessings of my father; come to me, come to be for ever with me; you that followed me bearing the cross, now come along with me wearing the crown. The blessed of my Father are the beloved of my soul, that have been too long at a distance from me; come, now, come into my bosom, come into my arms, come into my dearest embraces!'' O with what joy will this fill the hearts of the saints in that day! We now come boldly to the throne of grace, but we shall then come boldly to the throne of glory; and this word holds out the golden sceptre, with an assurance that our requests shall be granted to more than the half of the kingdom. Now the Spirit saith, Come, in the word; and the bride saith, Come, in prayer; and the result hereof is a sweet communion: but the perfection of bliss will be, when the King shall say, Come.
[2.] The admission of the saints into the blessedness and kingdom of the Father; Inherit the kingdom prepared for you.
First, the happiness they shall be possessed of is very rich; we are told what it is by him who had reason to know it, having purchased it for them, and possessed it himself. 1. It is a kingdom; which is reckoned the most valuable possession on earth, and includes the greatest wealth and honour. Those that inherit kingdoms, wear all the glories of the crown, enjoy all the pleasures of the court, and command the peculiar treasures of the provinces; yet this is but a faint resemblance of the felicities of the saints in heaven. They that here are beggars, prisoners, accounted as the off-scouring of all things, shall then inherit a kingdom, Psa. 113:7; Rev. 2:26, 27.
2. It is a kingdom prepared: the happiness must needs be great, for it is the product of the divine counsels. Note, There is great preparation made for the entertainment of the saints in the kingdom of glory. The Father designed it for them in his thoughts of love, and provided it for them in the greatness of his wisdom and power. The Son purchased it for them, and is entered as the fore-runner to prepare a place, Jn. 14:2. And the blessed Spirit, in preparing them for the kingdom, in effect, is preparing it for them.
3. It is prepared for them. This bespeaks,
(1.) The suitableness of this happiness; it is in all points adapted to the nature of a soul, and to the new nature of a a sanctified soul.
(2.) Their property and interest in it. It is prepared on purpose for them; not only for such as you, but for you, you by name, you personally and particularly, who were chosen to salvation through sanctification.
4. It is prepared from the foundation of the world. This happiness was designed for the saints, and they for it, before time began, from all eternity, Eph. 1:4. The end, which is last in execution, is first in intention. Infinite Wisdom had an eye to the eternal glorification of the saints, from the first founding of the creation: All things are for your sakes, 2Co. 4:15. Or, it denotes the preparation of the place of this happiness, which is to be the seat and habitation of the blessed, in the very beginning of the work of creation, Gen. 1:1. There in the heaven of heavens the morning stars were singing together, when the foundations of the earth were fastened, Job 38:4-7.
Secondly, The tenure by which they shall hold and possess it is very good, they shall come and inherit it. What we come to by inheritance, is not got by any procurement of our own, but purely, as the lawyers express it, by the act of God. It is God that makes heirs, heirs of heaven. We come to an inheritance by virtue of our sonship, our adoption; if children, then heirs. A title by inheritance is the sweetest and surest title; it alludes to possessions in the land of Canaan, which passed by inheritance, and would not be alienated longer than to the year of Jubilee. Thus is the heavenly inheritance indefeasible, and unalienable. Saints, in this world, are as heirs under age, tutored and governed till the time appointed of the Father (Gal. 4:1, 2); and then they shall be put in full possession of that which now through grace they have a title to; Come, and inherit it.
(1.) The ground of this (v. 35,36), For I was an hungered, and ye gave me meat. We cannot hence infer that any good words of ours merit the happiness of heaven, by any intrinsic worth or excellency in them: our goodness extends not unto God; but it is plain that Jesus Christ will judge the world by the same rule by which he governs it, and therefore will reward those that have been obedient to that law; and mention will be made of their obedience, not as their title, but as their evidence of an interest in Christ, and his purchase. This happiness will be adjudged to obedient believers, not upon a quantum meruit-an estimate of merit, which supposes a proportion between the work and the reward, but upon the promise of God purchased by Jesus Christ, and the benefit of it secured under certain provisos and limitations; and it is the purchase and promise that give the title, the obedience is only the qualification of the person designed. An estate made by deed or will upon condition, when the condition is performed according to the true intent of the donor or testator, becomes absolute; and then, though the title be built purely upon the deed or will, yet the performing of the condition must be given in evidence: and so it comes in here; for Christ is the Author of eternal salvation to those only that obey him, and who patiently continue in well doing.
Now the good works here mentioned are such as we commonly call works of charity to the poor: not but that many will be found on the right hand who never were in a capacity to feed the hungry, or clothe the naked, but were themselves fed and clothed by the charity of others; but one instance of sincere obedience is put for all the rest, and it teaches us this in general, that faith working by love is all in all in Christianity; Show me thy faith by thy works; and nothing will abound to a good account hereafter, but the fruits of righteousness in a good conversation now. The good works here described imply three things, which must be found in all that are saved.
[1.] Self-denial, and contempt of the world; reckoning the things of the world no further good things, than as we are enabled to do good with them: and those who have not wherewithal to do good, must show the same disposition, by being contentedly and cheerfully poor. Those are fit for heaven that are mortified to the earth.
[2.] Love to our brethren; which is the second great commandment, the fulfilling of the law, and an excellent preparative for the world of everlasting love. We must give proof of this love by our readiness to do good, and to communicate; good wishes are but mockeries without good works, Jam. 2:15, 16; 1Jn. 3:17. Those that have not to give, must show the same disposition some other way.
[3.] A believing regard to Jesus Christ. That which is here rewarded is the relieving of the poor for Christ's sake, out of love to him, and with an eye to him. This puts an excellency upon the good work, when in it we serve the Lord Christ, which those may do that work for their own living, as well as those that help to keep others alive. See Eph. 6:5-7. Those good works shall then be accepted which are done in the name of the Lord Jesus, Col. 3:17.
I was hungry, that is, my disciples and followers were so, either by the persecutions of enemies for well-doing, or by the common dispensations of Providence; for in these things there is one event to the righteous and wicked: and you gave them meat. Note, First, Providence so variously orders and disposes of the circumstances of his people in this world, as that while some are in a condition to give relief, others need it. It is no new thing for those that are feasted with the dainties of heaven to be hungry and thirsty, and to want daily food; for those that are at home in God, to be strangers in a strange land; for those that have put on Christ, to want clothes to keep them warm; for those that have healthful souls, to have sickly bodies; and for those to be in prison, that Christ has made free. Secondly, Works of charity and beneficence, according as our ability is, are necessary to salvation; and there will be more stress laid upon them in the judgment of the great day, than is commonly imagined; these must be the proofs of our love, and of our professed subjection to the gospel of Christ, 2Co. 9:13. But they that show no mercy, shall have judgment without mercy.
Now this reason is modestly excepted against by the righteous, but is explained by the Judge himself.
(a.) It is questioned by the righteous, v. 37-39. Not as if they were loth to inherit the kingdom, or were ashamed of their good deeds, or had not the testimony of their own consciences concerning them: but, (1.) The expressions are parabolical, designed to introduce and impress these great truths, that Christ has a mighty regard to works of charity, and is especially pleased with kindnesses done to his people for his sake. Or, (2.) They bespeak the humble admiration which glorified saints will be filled with, to find such poor and worthless services, as theirs are, so highly celebrated, and richly rewarded: Lord, when saw we thee an hungered, and fed thee? Note, Gracious souls are apt to think meanly of their own good deeds; especially as unworthy to be compared with the glory that shall be revealed. Far from this is the temper of those who said, Wherefore have we fasted, and thou seest not? Isa. 58:3. Saints in heaven will wonder what brought them thither, and that God should so regard them and their services. It even put Nathanael to the blush, to hear Christ's encomium of him: Whence knowest thou me? Jn. 1:47, 48. See Eph. 3:20. "When saw we thee an hungered? We have seen the poor in distress many a time; but when saw we thee?'' Note, Christ is more among us than we think he is; surely the Lord is in this place, by his word, his ordinances, his ministers, his Spirit, yea, and his poor, and we know it not: When thou wert under the fig-tree, I saw thee, Jn. 1:48.
(b.) It is explained by the Judge himself (v. 40); Inasmuch as ye have done it to these my brethren, to the least, to one of the least of them, ye have done it unto me. The good works of the saints, when they are produced in the great day, (1.) Shall all be remembered; and not the least, not one of the least, overlooked, no not a cup of cold water. (2.) They shall be interpreted most to their advantage, and the best construction that can be put upon them. As Christ makes the best of their infirmities, so he makes the most of their services.
We see what recompences Christ has for those that feed the hungry, and clothe the naked; but what will become of the godly poor, that had not wherewithal to do so? Must they be shut out? No, [1.] Christ will own them, even the least of them, as his brethren; he will not be ashamed, nor think it any disparagement to him, to call them brethren, Heb. 2:11. In the height of his glory, he will not disown his poor relations; Lazarus is there laid in his bosom, as a friend, as a brother. Thus he will confess them, ch. 10:32.[2.] He will take the kindness done to them, as done to himself; Ye have done it unto me; which shows a respect to the poor that were relieved, as well as to the rich that did relieve them. Note, Christ espouses his people's cause, and interests himself in their interests, and reckons himself received, and love, and owned in them. If Christ himself were among us in poverty, how readily would we relieve him? In prison, how frequently would we visit him? We are ready to envy the honour they had, who ministered to him of their substance, Lu. 8:3. Wherever poor saints and poor ministers are, there Christ is ready to receive our kindnesses in them, and they shall be put to his account.
(c.) Here is the process concerning the wicked, those on the left hand. And in that we have the sentence passed upon them, 5:41. It was a disgrace to be set on the left hand; but that is not the worst of it, he shall say to them, Depart from me, ye cursed. Every word has terror in it, like that of the trumpet at mount Sinai, waxing louder and louder, every accent more and more doleful, and exclusive of comfort.
[a.] To be so near to Christ was some satisfaction, though under his frowns; but that will not be allowed, Depart from me. In this world they were often called to come to Christ, to come for life and rest, but they turned a deaf ear to his calls; justly therefore are they bid to depart from Christ, that would not come to him. "Depart from me the Fountain of all good, from me the Saviour, and therefore from all hope of salvation; I will never have any thing more to say to you, or do with you.'' Here they said to the Almighty, Depart from us; then he will choose their delusions, and say to them, Depart from me. Note, It is the hell of hell to depart from Christ.
[b.] If they must depart, and depart from Christ, might they not be dismissed with a blessing, with one kind and compassionate word at least? No, Depart, ye cursed, They that would not come to Christ, to inherit a blessing, must depart from him under the burthen of a curse, that curse of the law on every one that breaks it, Gal. 3:10. As they loved cursing, so it shall come unto them. But observe, The righteous are called the blessed of my Father; for their blessedness is owing purely to the grace of God and his blessing, but the wicked are called only ye cursed, for their damnation is of themselves. Hath God sold them? No, they have sold themselves, have laid themselves under the curse, Isa. 50:1.
[c.] If they must depart, and depart with a curse, may they not go into some place of ease and rest? Will it not be misery enough for them to bewail their loss? No, there is a punishment of sense as well as loss; they must depart into fire, into torment as grievous as that of fire is to the body, and much more. This fire is the wrath of the eternal God fastening upon the guilty souls and consciences of sinners that have made themselves fuel for it. Our God is a consuming fire, and sinners fall immediately into his hands, Heb. 10:31; Rom. 2:8, 9.
[d.] If into fire, may it not be some light or gentle fire? No, it is prepared fire; it is a torment ordained of old, Isa. 30:33. The damnation of sinners is often spoken of as an act of the divine power; he is able to cast into hell. In the vessels of wrath he makes his power known; it is a destruction from the presence of the Lord, and from the glory of his power. In it shall be seen what a provoked God can do to make a provoking creature miserable.
[e.] If into fire, prepared fire, O let it be but of short continuance, let them but pass through fire; no, the fire of God's wrath will be an everlasting fire; a fire, that, fastening and preying upon immortal souls, can never go out for want of fuel; and, being kindled and kept burning by the wrath of an immortal God, can never go out for want of being blown and stirred up; and, the streams of mercy and grace being for ever excluded, there is nothing to extinguish it. If a drop of water be denied to cool the tongue, buckets of water will never be granted to quench this flame.
[f.] If they must be doomed to such a state of endless misery, yet may they not have some good company there? No, none but the devil and his angels, their sworn enemies, that helped to bring them to this misery, and will triumph over them in it. They served the devil while they lived, and therefore are justly sentenced to be where he is, as those that served Christ, are taken to be with him where he is. It is terrible to lie in a house haunted with devils; what will it be then to be companions with them for ever? Observe here, First, Christ intimates that there is one that is the prince of the devils, the ring-leader of the rebellion, and that the rest are his angels, his messengers, by whose agency he supports his kingdom. Christ and his angels will in that day triumph over the dragon and his, Rev. 12:7, 8. Secondly, The fire is said to be prepared, not primarily for the wicked, as the kingdom is prepared for the righteous; but it was originally intended for the devil and his angels. If sinners make themselves associates with Satan by indulging their lusts, they may thank themselves if they become sharers in that misery which was prepared for him and his associates. Calvin notes upon this, that therefore the torment of the damned is said to be prepared for the devil and his angels, to cut off all hope of escaping it; the devil and his angels are already made prisoners in the pit, and can worms of the earth think to escape?
(2.) The reason of this sentence assigned. God's judgments are all just, and he will be justified in them. He is Judge himself, and therefore the heavens shall declare his righteousness.
[1.] All that is charged upon them, on which the sentence is grounded, is, omission; as, before, the servant was condemned, not for wasting his talent, but for burying it; so here, he doth not say, "I was hungry and thirsty, for you took my meat and drink from me; I was a stranger, for you banished me; naked, for you stripped me; in prison, for you laid me there:'' but, "When I was in these distresses, you were so selfish, so taken up with your own ease and pleasure, made so much of your labour, and were so loth to part with your money, that you did not minister as you might have done to my relief and succour. You were like those epicures that were at ease in Zion, and were not grieved for the affliction of Joseph,'' Amos 6:4-6. Note, Omissions are the ruin of thousands.
[2.] It is the omission of works of charity to the poor. They are not sentenced for omitting their sacrifices and burnt-offerings (they abounded in these, Psa. 50:8), but for omitting the weightier matter of the law, judgment, mercy, and faith. The Ammonites and Moabites were excluded the sanctuary, because they met not Israel with bread and water, Deu. 23:3, 4. Note, Uncharitableness to the poor is a damning sin. If we will not be brought to works of charity by the hope of reward, let us be influenced by fear of punishment; for they shall have judgment without mercy, that have showed no mercy. Observe, He doth not say, "I was sick, and you did not cure me; in prison, and you did not release me'' (perhaps that was more than they could do); but, "You visited me not, which you might have done.'' Note, Sinners will be condemned, at the great day, for the omission of that good which it was in the power of their hand to do. But if the doom of the uncharitable be so dreadful, how much more intolerable will the doom of the cruel be, the doom of persecutors! Now this reason of the sentence is.
First, Objected against by the prisoners (v. 44); Lord, when saw we thee an hungered, or athirst? Condemned sinners, though they have no plea that will bear them out, will yet in vain offer at excuses. Now. 1. The manner of their pleading bespeaks their present precipitation. They cut it short, as men in haste; when saw we thee hungry, or thirsty, or naked? They care not to repeat the charge, as conscious to themselves of their own guilt, and unable to bear the terrors of the judgment. Nor will they have time allowed them to insist upon such frivolous pleas; for it is all (as we say) but "trifling with the court.'' 2. The matter of their plea bespeaks their former inconsideration of that which they might have known, but would not till now that it was too late. They that had slighted and persecuted poor Christians, would not own that they had slighted and persecuted Christ: no, they never intended any affront to him, nor expected that so great a matter would have been made of it. They imagined it was only a company of poor, weak, silly, and contemptible people, who made more ado than needed about religion, that they put those slights upon; but they who do so, will be made to know, either in the day of their conversion, as Paul, or of their condemnation, as these here, that it was Jesus whom they persecuted. And, if they say, Behold, we knew it not: doth not he that pondereth the heart consider it? Prov. 24:11, 12.
Secondly, Justified by the Judge, who will convince all the ungodly of the hard speeches spoken against him in those that are his, Jude 1:15. He goes by this rule (v. 45); Inasmuch as ye did it not to one of the least of these, ye did it not to me. Note, What is done against the faithful disciples and followers of Christ, even the least of them, he takes as done against himself. He is reproached and persecuted in them, for they are reproached and persecuted for his sake, and in all their afflictions he is afflicted. He that touches them, touches him in a part no less tender than the apple of his eye.
Lastly, Here is the execution of both these sentences, v. 46. Execution is the life of the law, and Christ will take care that that be done according to the sentence.
(a.) The wicked shall go away into everlasting punishment. Sentence will then be executed speedily, and no reprieve granted, nor any time allowed to move in arrest of judgment. The execution of the wicked is first mentioned; for first the tares are gathered and burned. Note, (1.) The punishment of the wicked in the future state will be an everlasting punishment, for that state is an unalterable state. It can neither be thought that sinners should change their own natures, nor that God should give his grace to change them, when in this world the day of grace was misspent, the Spirit of grace resisted, and the means of grace abused and baffled. (2.) The wicked shall be made to go away into that punishment; not that they will go voluntarily, no, they are driven from light into darkness; but it bespeaks an irresistible conviction of guilt, and a final despair of mercy.
(b.) The righteous shall go away into life eternal; that is, they shall inherit the kingdom, v. 34. Note, (1.) Heaven is life, it is all happiness. The life of the soul results from its union with God by the mediation of Jesus Christ, as that of the body from its union with the soul by the animal spirits. The heavenly life consists in the vision and fruition of God, in a perfect conformity to him, and an immediate uninterrupted communion with him. (2.) It is eternal life. There is no death to put a period to the life itself, nor old age to put a period to the comfort of it, or any sorrow to embitter it. Thus life and death, good and evil, the blessing and the curse, are set before us, that we may choose our way; and so shall our end be. Even the heathen had some notion of these different states of good and bad in the other world. Cicero in his Tusculan Questions, lib. 1, brings in Socrates thus speaking, Duae sunt viae, duplicesque cursus è corpore exeuntium: nam qui se vitiis humanis contaminarunt, et libidinibus se tradiderunt, iis devium quoddam iter est, seclusum à consilio deorum; qui autem se integros castosque servarunt, quibusque fuerit minima *** corporibus contagio, suntque in corporibus humanis vitam imitati deorum, iis ad illos a quibus sunt profecti facile patet reditus-Two paths open before those who depart out of the body. Such as have contaminated themselves with human vices, and yielded to their lusts, occupy a path that conducts them far from the assembly and council of the gods; but the upright and chaste, such as have been least defiled by the flesh, and have imitated, while in the body, the gods, these find it easy to return to the sublime beings from whom they came.
Wesley:
Notes for Verse 31
Verse 31. When the Son of man shall come in his glory, and all the holy angels with him - With what majesty and grandeur does our Lord here speak of himself Giving us one of the noblest instances of the true sublime. Indeed not many descriptions in the sacred writings themselves seem to equal this. Methinks we can hardly read it without imagining ourselves before the awful tribunal it describes.
Notes for Verse 34
Verse 34. Inherit the kingdom - Purchased by my blood, for all who have believed in me with the faith which wrought by love.
Prepared for you - On purpose for you. May it not be probably inferred from hence, that man was not created merely to fill up the places of the fallen angels?
Notes for Verse 35
Verse 35. I was hungry, and ye gave me meat; I was thirsty, and ye gave me drink - All these works of outward mercy suppose faith and love, and must needs he accompanied with works of spiritual mercy. But works of this kind the Judge could not mention in the same manner. He could not say, I was in error, and ye recalled me to the truth; I was in sin, and ye brought me to repentance.
In prison - Prisoners need to be visited above all others, as they are commonly solitary and forsaken by the rest of the world.
Notes for Verse 37
Verse 37. Then shall the righteous answer - It cannot be, that either the righteous or the wicked should answer in these very words. What we learn herefrom is, that neither of them have the same estimation of their own works as the Judge hath.
Notes for Verse 40
Verse 40. Inasmuch as ye did it to one of the least of these my brethren, ye did it to me - What encouragement is here to assist the household of faith? But let us likewise remember to do good to all men.