25:31-46 This is a description of the last judgment. It is as an explanation of the former parables. There is a judgment to come, in which every man shall be sentenced to a state of everlasting happiness, or misery. Christ shall come, not only in the glory of his Father, but in his own glory, as Mediator. The wicked and godly here dwell together, in the same cities, churches, families, and are not always to be known the one from the other; such are the weaknesses of saints, such the hypocrisies of sinners; and death takes both: but in that day they will be parted for ever. Jesus Christ is the great Shepherd; he will shortly distinguish between those that are his, and those that are not. All other distinctions will be done away; but the great one between saints and sinners, holy and unholy, will remain for ever. The happiness the saints shall possess is very great. It is a kingdom; the most valuable possession on earth; yet this is but a faint resemblance of the blessed state of the saints in heaven. It is a kingdom prepared. The Father provided it for them in the greatness of his wisdom and power; the Son purchased it for them; and the blessed Spirit, in preparing them for the kingdom, is preparing it for them. It is prepared for them: it is in all points adapted to the new nature of a sanctified soul. It is prepared from the foundation of the world. This happiness was for the saints, and they for it, from all eternity. They shall come and inherit it. What we inherit is not got by ourselves. It is God that makes heirs of heaven. We are not to suppose that acts of bounty will entitle to eternal happiness. Good works done for God's sake, through Jesus Christ, are here noticed as marking the character of believers made holy by the Spirit of Christ, and as the effects of grace bestowed on those who do them. The wicked in this world were often called to come to Christ for life and rest, but they turned from his calls; and justly are those bid to depart from Christ, that would not come to him. Condemned sinners will in vain offer excuses. The punishment of the wicked will be an everlasting punishment; their state cannot be altered. Thus life and death, good and evil, the blessing and the curse, are set before us, that we may choose our way, and as our way so shall our end be.

Verses 31-46. - The final judgment on all the nations. (Peculiar to St. Matthew.) Before entering upon the exposition of this majestic section, which is a prophecy, not a parable, we have to settle the preliminary question as to who are the subjects of the judgment here so graphically and fearfully delineated. Are they only the heathen, or Christians, or all mankind without exception? The Lord's present utterance is plainly the development of the account of the parousia in Matthew 24:30, 3l. There those that are gathered are "the elect," nothing being said concerning the rest of mankind; here we have the forecast completed, both righteous and unrighteous receiving their sentence. "All the nations" usually represent all Gentiles distinguished from the Jews. But there is nothing to indicate separate judgment for the Jew and Gentile. Equally unlikely is the notion that the transaction is confined to the heathen, whether the opinion is grounded on a supposed extension of the mercies of Christ to those ignorant of him, but having lived according to the laws of natural religion; or whether it assumes as certain that believers will not be judged at all (an erroneous deduction from John 5:24). It seems, on the one hand, incongruous that persons who have never heard of Christ should be addressed as "blessed of my Father," etc., ver. 34: and it seems, on the other hand, monstrous that such, having failed through ignorance and lack of teaching, should be condemned to awful punishment. That Christians alone are the persons who are thus assembled for judgment is not likely. Is there, then, to be no inquisition held on the life and Character of non-Christians? Are they wholly to escape the great assize? If not, where else does Christ refer to their case? What reason can be given for the exclusion of this great majority from the account of the proceedings at the last day? It appears, on the whole, to be safest to consider "all the nations" as meaning the whole race of men, who, dead and living, small and great, Jew and Gentile, shall stand before God to be judged according to their works (Revelation 20:11-13). This is not a parable, but a statement of future proceedings by him who himself shall conduct them. It is not a full account of details, but an indication of the kind of criteria which shall govern the verdicts given. Verse 31. - When (ὅταν δὲ, but when). The particle, unnoticed in the Authorized Version, indicates the distinction between this section and the preceding parables, the latter exemplifying the judgment specially on Christians, this setting forth the judgment on the whole world. Son of man. With his glorified body, such as he was seen at his Transfiguration (Acts 1:11). In his glory. The term occurs twice in this verse, as elsewhere (Matthew 16:27; Matthew 19:28; Matthew 24:30, where see notes) denoting that then his humiliation will have passed away, and he will appear as he is. All the holy angels with him. "Holy" is probably a transcriber's addition, which has crept into the later text. The Vulgate omits it. At this time all the family of heaven and earth shall be assembled (Matthew 16:27; Deuteronomy 33:2). Of angels and men none shall be wanting. "Omnes angeli, omnes nationes. Quanta celebritas!" (Bengel). Then shall he sit, etc. He shall take his seat as Judge on his glorious throne trey. 20:11), surrounded by the angels and the saints (Jude 1:14; Revelation 19:14). Observe, this was spoken three days before his death (comp. Matthew 26:53, 64).

When the son of man shall come in his glory,.... What is before signified in the two preceding parables, is here clearly and distinctly represented without a parable: and it should be observed, that as the foregoing parables only regard the Gospel church state, and the ministers and members of it, good and bad, or all sorts of Christian professors; so this account of the last judgment only concerns them; for though all men that ever have been, are, or shall be in every nation under heaven, from Adam to the last man that will be born, will be judged; yet the part or it here described, though it gives a general and lively idea of the whole, only regards the judgment and final state of such who have made a profession of the Christian religion. The judge himself is first described, who is said to be "the son of man"; a name by which Christ is frequently called, and by which he styles himself in his state of humiliation; expressing both the truth of his human nature, and the meanness of it in that state: but as despicable as he appeared then in human nature, in the form of a servant, a man of sorrows, despised by men, and subject to sufferings and death; yet when he comes again, it will be in another guise manner: he will appear "in his glory"; in the glory of the only begotten of the Father, in the glory of his proper deity, in the glory of all the perfections of the divine nature; which glory was, in a great measure, and from most persons, hid in the days of his flesh, though he was in the form of God, and equal with him. He will also come in his mediatorial glory, which he had with the Father before the world was, and with all the honour, power, and authority of the judge of the whole earth, to execute judgment upon men; and in the glory of his human nature, of which his transfiguration on the mount was a pledge and emblem,

And all the holy angels with him; which splendid retinue will add to the glory of his appearance; and who will accompany him not merely, or only as his attendants, to make the solemnity more grand, pompous, and magnificent; but as ministering spirits, who will be employed by him in gathering all before him, separating the wicked the good, and conducting each to their several apartments of bliss or woe: and when he thus appears,

then shall he sit upon the throne of his glory; or glorious throne, upon the clouds of heaven, where he will sit as judge, and be visible to all.

Mt 25:31-46. The Last Judgment.

The close connection between this sublime scene—peculiar to Matthew—and the two preceding parables is too obvious to need pointing out.

31. When the Son of man shall come in his glory—His personal glory.

and all the holy angels with him—See De 33:2; Da 7:9, 10; Jude 14; with Heb 1:6; 1Pe 3:22.

then shall he sit upon the throne of his glory—the glory of His judicial authority.

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