1. The Parable of the Ten Virgins. (Matthew 25:1-13.)

2. The Parable of the Servants and the Talents. (Matthew 25:14-30.)

3. The Judgment of Nations. (Matthew 25:31-46.)

The second parable is the parable of the ten virgins. It is one which is interpreted by students of the prophetic Word in different ways; we are therefore obliged to give it our closest attention.

“Then shall the kingdom of the heavens be likened to ten virgins that, having taken their lamps, went forth to meet the bridegroom. And five of them were prudent and five foolish. They that were foolish took their lamps and did not take oil with them; but the prudent took oil in their vessels with their lamps. Now the bridegroom tarrying, they all grew heavy and slept. But in the middle of the night there was a cry, Behold, the bridegroom; go forth to meet him. Then all those virgins arose and trimmed their lamps. And the foolish said to the prudent, Give us of your oil, for our lamps are going out. But the prudent answered, saying: We cannot, lest it might not suffice for us and for you. Go rather to those that sell and buy for yourselves. But as they went away to buy the bridegroom came, and the ones that were ready went in with him to the wedding feast, and the door was shut. Afterwards came also the rest of the virgins, saying Lord, Lord, open to us; but he answering, said, Verily I say unto you, I do not know you. Watch therefore, for ye know not the day nor the hour.” (Matthew 25:1-13.)

We have already shown that these parables have nothing more to do with the Jewish age and the remnant of His earthly people, which stands out so prominently in the first part of this discourse. However, as there is an increasing tendency among teachers of Prophecy to apply this parable of the virgins in a Jewish way, putting its fulfillment in the time of the great tribulation, we will be obliged to look at this view first and show that it is incorrect. After we have done this we shall be able to better grasp the meaning of this great parable and its teaching. The theory advanced is the following:

The Lord begins His parable with the word “then”. This word proves that the parable refers to the time of the end of the Jewish age for that is described in the preceding chapter. Then -- when? -- when there is a time of trouble and the Lord is about to come. The parable is therefore applied by some teachers as referring to the condition of things on the earth at the close of the great tribulation. “Then” at that time when He returns after the great tribulation, shall the kingdom of the heavens be like ten virgins. It is furthermore claimed that the ten virgins do not represent the church, as the Bride of Christ. That the Bride is already with the Bridegroom and as the virgins are not the Bride, but go forth to meet the Bridegroom who comes with the Bride to the wedding feast, the parable could not be applied to present conditions; the Bride, the church, must be first with the Bridegroom, before the virgins can go out to meet Him.

Another fact is used to strengthen this exposition. Some of the oldest versions have additional three words in the first verse, so that it reads: “Then shall the kingdom of the heavens be made like ten virgins that having their torches, went forth to meet the bridegroom and the bride.” The words are found in the Syriac version and also in the Vulgate. This is generally taken to be the conclusive evidence that the parable falls in its fulfillment in the close of the great tribulation and that the five prudent virgins are the Jewish remnant.

And now we challenge this exposition as being incorrect and contrary to Scripture. Let us look at the arguments against it.

The use of the word “then” proves the very opposite from what it is made to prove. “Then,” this little word, has always a great significance in Prophecy. Now if the parable of the ten virgins would come in at the close of the forty-fourth verse in chapter 24, the parable could mean absolutely nothing else but an event which is connected with the end of the great tribulation. We learned that the forty-fourth verse in the preceding chapter marked the close of the part of the discourse in which the Lord speaks of the signs of His coming and the end of the age. If we were to read in the forty-fifth verse, “Then shall the kingdom of the heavens be likened to ten virgins, etc.,” there would be no other way but to connect the parable with the mighty events which the Lord had just described. It would have the same application as the “then” in verse forty. “Then two shall be in the field, one is taken and one is left.” But will the reader notice as we have shown before, that with the forty-fifth verse the Lord introduces an entirely different theme; it is no longer the Jewish end of the age, the Jewish remnant, their suffering and deliverance, no longer His visible manifestation out of the heavens, but it is teaching in parables concerning this present Christian age, the Christian profession. One parable He had spoken, the parable of the faithful and the evil servant. How perfectly it applies to Christian conditions in this age, the true and the false, we have seen in our exposition. The “then” with which the second parable begins is to be brought in connection with the first parable; it refers to the same period of time when in the professing sphere of Christendom there is a faithful servant and an evil servant, and not to the end of the Jewish age.

A brief word on the question of the virgins representing the Jewish remnant and the apostate part of the nation (in the foolish virgins) is in order. We read in the parable of the ten virgins going to sleep because the bridegroom tarried. It is generally conceded that the going to sleep happened on account of the long delay of the bridegroom and that the virgins watched no longer for his coming. It is impossible to apply this to the condition of things during the great tribulation. It is all out of the question to think of the remnant, if that remnant is represented by the wise virgins, as going to sleep, when that remnant, as we learned from Chapter 24 will preach the Gospel of the Kingdom and herald the coming of the King. This one argument is sufficient to completely answer this mode of interpretation. Furthermore the remnant is not called out to go forth to meet the bridegroom. The virgins are such who are called out to go forth. The remnant is the opposite. The prudent virgins have the oil, which is a type of the Holy Spirit; they have the supply of the Holy Spirit, which could hardly be applied to the Jews before the visible return of the Lord.

And what about the reading of some of the old versions? There is not sufficient evidence that it is genuine. The evidences against it are two-fold. The teaching that the church is the bride of Christ is a subsequent revelation. We cannot look for it here, and in the second place it is opposed to the meaning of the parable itself. This parable relates to the coming of the Bridegroom and that is why there is no need of mentioning the Bride. With this we dismiss this theory that the parable is one which refers to the Jews during the tribulation.

Before we turn to the exposition of the parable itself we want to mention another wrong interpretation which likewise is gaining ground in these days. It is taught that the five prudent virgins with the oil are such who have received the fullness of the Holy Spirit, who, have attained to a high standard of holiness, who are fully surrendered and are virgins indeed, separated from the world in the highest sense. The foolish virgins are Christians too, but lack the “higher life,” a phrase as unscriptural as “the second blessing.” Such teaching is not alone confusing but it aims finally at the Grace of God and the blessed work of our Lord. (Quite often Psalm 45:1-17 is used in teaching the difference of the Bride and the virgins. However, that Psalm refers to Israel and the nations.) We do well to beware of anything which magnifies the attainments of man and thereby obscures Grace. No, the wise virgins do not represent the select company called by some “the First Fruits,” who are filled with the Spirit and are taken to be with the Lord while the foolish are “only justified believers” who have to go through the tribulation. The foolish virgins could not represent real Christians for the Lord tells them “I know you not.”

And now before we look at the parable, which is simple indeed, we wish to remind the reader again, that it is not necessary that everything in a parable be applied in some way. A parable is an allegorical representation illustrating some great principle. This parable shows under the picture of the ten virgins the Christian profession, the true and the false again and yet in profession alike in having gone out to meet the Bridegroom.

It must be looked upon as referring first of all to the beginning of this Christian age. The Christian church started out so to speak with this two-fold attitude, separation from the world and in expectation of the Coming of the Bridegroom.

The teaching of Christianity is that such who accept the name of Christian are to go out and separate from the old and go forth with the purpose to meet the Bridegroom. It was so in the beginning. The Jews had to go forth from the camp and the Gentiles had to turn to God from their idols; all waited for His Son from heaven that blessed Hope, which was so lively in the very start of Christianity. The name “virgin” conveys the same thought of separation. The lamps which they had tell us of another Christian characteristic; he is called to give light. The first verse of the parable gives us in a few words that which is characteristic of the Christian calling and which was so marked in the beginning. Going forth, that is separation from the world, going forth with lamps, to give light and shine and going forth to meet the Bridegroom, who promised to come again. Separation, manifestation and expectation is that in which Christianity consists.

In the next place we read that half of the virgins representing the Christian profession were foolish. Their foolishness consisted in taking their lamps, but they took no oil. However, their condition is fully discovered and demonstrated after the midnight cry. The other five were wise and they took oil in their vessels with their lamps. What these lamps and vessels were is best explained by Edersheim. He says: “The lamps consisted of round receptacles for pitch or oil for the wick. This was placed in a hollow cup or deep saucer, which was fastened by a pointed end into a long wooden pole, in which it was borne aloft.”

That we have in the division of the ten virgins, into five foolish and five wise, the false and the true is obvious enough. The five foolish virgins are representing such who are only professing Christians, while the five wise are possessing Christians, true believers. But it may be said, did not the foolish virgins go forth to meet the Bridegroom? In their profession they certainly did, but that does not make them really saved persons. Everything later shows that they were unsaved and all their profession was simply empty. They are the representatives of such who have the form of godliness (the lamps) but who deny the power thereof, who lack the power to give out light (the oil). And here again is an objection. Did they not later say “give us of your oil for our lamps are going out?” Then they must have had some oil else how could they say that the lamps were going out? There is no proof at all in this that they possessed oil. In the first place, it says in the beginning, “they took no oil”; this in itself should settle this question. In their alarm, however, when the cry of the coming of the Bridegroom was heard they made an effort to have shining lamps. Who does not know that a wick may be set burning without oil to give forth a puff of smoke and then to go out? This was the case with the foolish virgins. They never had oil as the great masses of professing Christians in these days have lamps, the form outwardly, but they have never accepted Christ in the heart, and therefore the oil, the Holy Spirit and His power, is lacking. A fearful condition it is! Alas! the innumerable thousands and hundreds of thousands who are in this condition today! The wise virgins represent the true believers, who not alone have lamps, but oil in their lamps with their vessels. The Holy Spirit is present with every true child of God, though he be the weakest and the least taught.

And now we read of the tarrying of the bridegroom and that both, the foolish and the wise, grew heavy and slept. This has been interpreted in different ways, but only one interpretation can be made. The bridegroom tarrying long they did no longer expect him and were overcome by sleep. In the beginning of the Christian church they all expected the coming of the Lord, but as years went on they gave up the blessed Hope and ceased looking for the Lord. The sleeping of the virgins stands for this fact that the expectancy of the coming of the Lord was given up. Occasionally during the centuries when the professing church had gone into corruption, there was an alarm of the coming judgment day. It was so in the beginning of the seventh century and about the year 1000. But it was not a going forth again to meet the bridegroom with joy, but rather the opposite, an expectation of judgment and the end of the world. The priests then made use of the opportunity and the poor frightened people expecting the end of the world handed over their treasures to the “church.” Aside from these alarms of the end of the world the sleep continued, and instead of waiting for the Bridegroom, going forth to meet Him, the professing church, the foolish and the wise, became occupied with earthly things, earthly power and government and the conversion of the world. Here in this verse we note a second period in the history of Christendom, the period in which the return of the Lord is not expected; they all slept.

But now comes a third period. “But in the middle of the night there was a cry, Behold the Bridegroom, go ye forth to meet Him.” The question is, has this period been reached or are we to wait for a startling cry of this nature, awaking the foolish and the wise, the professors and the possessors? Some teach that this midnight cry refers to the shout of the Lord when He comes into the air (1Thessalonians 4:13-18). Dear readers, we are living in the very time of the fulfillment of this verse and are facing the soon coming of the Bridegroom. The midnight cry has been heard toward the middle of the last century, when the Holy Spirit through mighty instruments, though humble, gave a revival of the blessed Hope and all that which is connected with it. And this cry is still heard, “Behold the Bridegroom! go ye forth to meet Him.” The enemy would silence this blessed word, but he cannot do it. But notice it is not alone the announcement of the fact of the coming of the Bridegroom, but it is more than that. The right reading is to leave out the word “cometh” in the authorized version and read simply, “Behold the Bridegroom!” The blessed Hope of His coming does not so much put the coming before our hearts as it does Himself. And as we behold the Bridegroom and know He is soon coming, how can we help ourselves but to go forth to meet Him. That means then a return to the true Christian calling, which is separation from the world, separation from all which is false and unscriptural, which dishonors Him. His person, His Work or His Word. And this has been exactly the case. The midnight cry has awakened the true believers to a return to the true position and led on to a separation from that which is evil. It is so still. There is of course a preaching and teaching of Prophecy which does not touch the conscience, which is only for the head. Men teach correctly all about the 70 year weeks in Daniel, the restoration of the Jews and the millennium, and they go on in their evil ways. This is an evil thing. May the Lord keep us from it. The midnight cry is given that we may go forth to meet Him and be truly separated unto Him, who is soon coming. And if we have heard that cry by the power of the Spirit of God and are gone forth to meet the Bridegroom, we have a responsibility to take it up and sound it forth. And now what happens next? “Then all those virgins arose and trimmed their lamps. And the foolish said to the prudent, Give us of your oil for our lamps are gone out. But the prudent answered saying, We cannot lest it might not suffice for us and for you. Go rather to those that sell and buy for yourselves. But as they went away the Bridegroom came, and the ones that were ready went in with Him to the wedding feast and the door was shut.”

The midnight cry discovers the true condition of the foolish and the wise. The foolish without oil running hither and thither, the prudent calm, arising, trimming their lamps, ready for the Bridegroom. It is a most significant fact that the blessed Hope of the coming of the Bridegroom, the midnight cry, is causing a separation between the true and the false. Those who are the Lord’s and have the oil seem to be attracted to Himself and love His appearing, while the others, the mere professors, are behaving as foolishly as the foolish virgins in the parable. We can do no better than quote from the writings of one of the earnest and devoted men, who were used under God, to have a part in giving the midnight cry. “Awestricken come the foolish virgins to the wise saying, ‘Give us of your oil,’ but this is beyond the Christian, and the wise bid them, ‘Go buy oil for yourselves.’ There is one who sells, but freely, without money and without price, to buy even from an apostle is fatal. The cry was given to revive the hope, as it had the effect also of recalling the original and only right attitude of the saints toward Christ. It was enough to sever the wise as alone ready to act accordingly. It was too late for the foolish; who but one could give what they wanted. What is the meaning of all the recent agitation? People zealous for religious forms, who know not really of Christianity. The foolish virgins are in quest of the oil, leaving no stone unturned to get what they have not, the one thing needful -- taking every way except the right. The decking of ecclesiastical buildings, the fantastical costumes of clergymen, the modern taste for church music, simply show that the foolish virgins are at work. They are not in fit state to meet the Lord and fear it themselves. They are troubled with the rumor of they know not what. The consequence then of this midnight cry is that a double activity is going on. For the Lord is awakening those who know Himself, and are wise by His Grace to go forth to meet the Bridegroom. The others, if indirectly are none the less powerfully, but in their own way affected by the cry and its effects, which rise not above nature and the earth.” Utterly ignorant of the Grace of God, they are trying to make up by what is called “earnestness.” They know not that they are far from God, yea, dead in trespasses and sins. So they think or hope, that being “earnest they may somehow or other get right at last. What delusion can be more hopeless?”

And what else might be added to this? Religious activities, societies, endeavors and other things are constantly multiplying and one can see readily in much of this the running about of the foolish virgins. None could take from the parable however that when the midnight cry is heard that an individual who discovers that he has no oil, that he is not the Lord’s, could not come to Him, who is ready to sell without money and without price. Blessed be His Name, He stands ready to the very last moment to give the oil, fulfilling to the last moment while He tarrieth His own gracious word, “He that cometh unto me I will in no wise cast out.” The trouble however with the foolish virgins is they do not want to come to HIM to buy of Him, but rather go on in their own natural, foolish way.

And now comes the last stage of this parable. The Bridegroom comes. The prudent enter in, the foolish are shut out. The door was shut. Oh, solemn, solemn word! The door was shut! How soon all this may be a reality. The midnight brought the cry; now we are facing the dawn of the morning. We are in the fourth watch. Soon He will come and all who are saved by Grace, though they may be ignorant of His premillennial coming, or sadly lacking in other respects, will go in to the wedding feast. All others, who are not saved, will be shut out. It is a final judgment. They can never enter in. “I know you not,” is all they hear. “Watch therefore, for you know not the day nor the hour.” Reader! Are you ready?

And now we come to the third parable. This parable concludes the second part of the Olivet discourse.

“For it is as if a man going away out of a country called his bondsmen and delivered to them his substance. And to one he gave five talents, to another two, and to another one, to each according to his particular ability, and immediately went away out of the country. And he that had received the five talents went and trafficked with them, and made five other talents. In like manner also he that had received the two, he also gained two others. But he that had received the one went and dug in the earth and hid the money of his lord. After a long time the lord of those bondmen comes and reckons with them. And he that had received the five talents came to him and brought five other talents, saying, My lord, thou deliveredst me five talents; behold I have gained five other talents besides them. His lord said to him, Well, good and faithful bondman; thou wast faithful over a few things, I will set thee over many things; enter into the joy of thy lord. And he also that had received the two talents came to him and said, My lord, thou deliveredst me two talents; behold I have gained two other talents besides them. His lord said to him, Well, good and faithful bondman, thou wast faithful over a few things, I will set thee over many things; enter thou into the joy of thy lord. And he also that had received the one talent coming to him said, My lord, I know thee that thou art a hard man, reaping where thou hast not sowed, and gathering from where thou hadst not scattered, and being afraid I went away and hid thy talent in the earth; behold thou hast that which is thine. And his lord answering said to him, Wicked and slothful bondman, thou knewest that I reap where I had not sowed, and gathered from where I had not scattered; thou oughtest then to have put my money to the money changers, and when I came I should have got what is mine with interest. Take therefore the talent from him, and give it to him that has the ten talents; for to every one that has shall be given, and he shall be in abundance; but from him that has not, that even which he has shall be taken from him. And cast out the useless bondman into the outer darkness; there shall be the weeping and the gnashing of teeth” (Matthew 25:14-30).

This parable is not identical with the one which is recorded in the Gospel of Luke (Luke 19:12-27). The one in Luke, the parable of the ten pounds, was uttered before the last visit to Jerusalem ; the one here in Matthew when His visit was almost ended. The parable in Luke has more to do with the rewards in the Kingdom and has its special application into which we do not enter here. The parable here, following that of the ten virgins, shows us the same period of time, when the Lord is not present. We see in it again the responsibility which man has, in possession of the gifts which the absent Lord has bestowed and how the gifts may either be used or not used and that when He comes again the good and faithful servant will have an abundant entrance into the joy of His Lord, while the unprofitable servant is cast out.

The difficulty in this parable seems to have always been the servant who received the one talent. The teaching which is often, or rather generally given from his case, is one which is positively unscriptural. It is taught that he, as a believer and servant of Christ, did not make use of his talent and that all Christian believers who act in the same way, must share his fate. Upon this conception, believers are exhorted to faithfulness, to be diligent and use that which the Lord has given to them, in case they do not, they will surely be cast out into the outer darkness where there is weeping and gnashing of teeth. According to this teaching final salvation depends not upon the work of the Lord Jesus Christ upon the cross, but upon the faithfulness of the believer and upon the use of what he has received. How this thought can be enlarged is easily seen. Some say, indeed, that every human being has some talent, even if it is a very small one, some light, something good, and if it is used, improved, that little good developed, it will result in salvation. That all such teaching is wicked and strikes at the very fundamentals of the blessed Gospel, is seen at the first glance. How can we reconcile the teaching of the Gospel of Grace with the case of the unprofitable servant in this parable? There is no need of attempting to reconcile it, for the one who had received the one talent and who hid it does not represent a true believer at all. To verify this we only need to hear what he has to say, what excuse he gives for having put away the talent. His words discover his true condition. He was far from being a true servant with a heart full of confidence and love. He is the very opposite. He did not trust the Lord at all, and with his words he accuses the Lord of being a hard master. Surely a true believer could never say such words about his gracious Lord. That he did not use the talent at all and then upon his idleness accuses the Lord unjustly is proof enough that the man represents a mere professing servant. What the Lord had put at his disposal he had refused by not using it.

The whole parable, aside from the case of the unprofitable servant, is not difficult to understand. We must, however, be careful to avoid the thought that the talents, the five talents and the two talents, are things like earthly possessions, mental faculties, such as a good memory, a keen, logical mind, or a robust body. That all these are blessings and gifts of God none would doubt. The talents are His goods and delivered into the hands of the servants when He went away. However natural endowments are considered in the distribution of the gifts. To each is given “according to his particular ability.” His own divine wisdom manifests itself in the bestowal of these talents. There is no true servant of Christ who is left without a gift. The absent Lord has given to each according to their ability.

Another great principle which this parable teaches is that the gift can be enlarged and increased. The two trafficked with the talents and doubled them. Exercise of any gift, no matter how small it is, will increase that gift and there will be gain, which of necessity is gain first of all for the Lord Himself. It will be for Him, as these servants laid before Him what they had received and what they had gained.

However, the distinction between the parable of the prudent servant and the evil servant at the close of chapter 24 must also be maintained. The sphere of the prudent servant was narrower. He had to give meat in season to the household. The talents here are to be used in a wider sphere. Just as the merchant who trafficks and wishes to gain goes outside, the servant of Christ is to use that the Lord has given to him according to his natural ability and as he uses it, whether it is the preaching of the Gospel or labor among God’s people, it will increase.

And then the Coming of the Lord and how He dealt with the good and faithful servants brings out another principle. Each receives a reward. To each the Lord saith, “Well, good and faithful bondman, thou wast faithful over few things, I will set thee over many things; enter thou into the joy of thy Lord.” He does not speak a higher and better word of approval to the one who had the five talents and brought him five other talents. Both hear the same word of approval. It is therefore not the question of how much we have received of the Lord, but how we use that which He has given to us. Faithful service, even in the smallest matter, though there be but one talent, will bring approval.

To fully understand “the setting over many things,” and what it is “to enter into the joy of the Lord” we shall have to wait until we stand in His own glorious presence and see Him face to face.

May this parable, like the preceding ones, urge us on as true believers to be faithful to the Lord. Soon He will come. Soon we shall appear before His judgment seat to give an account. May we all use what He has given and use it with confidence in Him and with Love for Him.

In the closing verses of this chapter (Matthew 25:31-46), we find the third part of the great prophetic discourse of our Lord. It relates to the Gentiles. Quite often this part is spoken of by expositors as a parable, just as some call the description of the future state of Dives and Lazarus in Luke 16:1-31, a parable. But neither is a parable. Both are solemn descriptions of events and conditions which are real.

The King here gives us the picture of a great judgment, which He Himself conducts while He occupies the throne of His glory.

“But when the Son of man comes, and all the angels with Him, then shall He sit upon His throne of glory, and all the nations shall be gathered before Him; and He shall separate them one from another, as the shepherd separates the sheep from the goats; and He will set the sheep on His right hand, and the goats on His left” (Matthew 25:31-33).

It is evident that these words must be connected with chapter 24:30, 31. The scene takes place after His visible and glorious appearing as Son of Man and after His elect (the remnant of His earthly people; that is, the “all Israel “) have been gathered. Leaving out the central portion of the discourse, the three parables, relating to the Christian profession, we have in chapter 24:3-41 and chapter 25:31-46 chronological events relating to the end of the Jewish age and the judgment which follows immediately after the Lord has come.

And will He occupy a literal throne? Some take it as being only a picture. But such a conception is totally wrong and dangerous. The angels will also appear with Him and will be seen by the inhabiters of the earth; what reason could be given that the throne, which He occupies, is a spiritual throne? No, the throne will be a literal throne, and it will be “His throne of Glory.” To this same throne He referred when He answered Peter in chapter 19:28, “And Jesus said to them, Verily I say unto you, That ye who have followed me, in the regeneration when the Son of Man shall sit down upon His throne of Glory, ye also shall sit on twelve thrones, judging the twelve tribes of Israel.” The “Regeneration,” the “Paligenesia” of the coming age, begins with His second visible coming, and the first great event which takes place after He has sat down upon His own throne will be the judgment, as described by Himself in this part of the discourse.

The church is not seen here in Matthew. He will bring His own with Him and the church will take part in the scene pictured here as well as in the government of the earth and the universe. “Do ye not know that the Saints shall judge the world?” (1Corinthians 6:2). The angels will have their definite work in this judgment scene (Matthew 13:41-42). The question which arises now is who the persons are, who will be judged. What judgment is it, which the Lord here describes? There should be little difficulty in ascertaining this and the person who closely adheres to the text, without consulting the traditional views of the professing church will see at a glance who will be judged. The Lord says “all nations” will be gathered before Him. The persons judged must therefore be the nations, which are living in the day when the Lord appears in His Glory.

This excludes at once the true church. The church is with Him. No such judgment can be for the true church. The judgment seat of Christ (not of the Son of man) before which all true believers have to appear, either for approval or disapproval, is when this judgment of the nations takes place, a thing of the past. The judgment seat of Christ, before which believers have to appear, is not upon the earth, but in the air, in the place to which the church had been caught up.

Generally the great scene our Lord unfolds here of this judgment of the living nations is applied to a universal judgment. Such a judgment in which Jews, Christians, saved and unsaved, every member of the human race, all the heathen will participate is often preached from this passage, and another judgment scene, which is recorded in Revelation 20:11-15 is strangely identified with this one. We say at once there is not a line of Scripture which teaches such a universal judgment and no line of Scripture which teaches a universal resurrection, which is also taught by those who teach a general judgment. We repeat, a general judgment and a general resurrection is nowhere taught in the Word of God. However, we do not want our readers to think that we deny judgment and resurrection. We fully believe that every person who ever lived will be judged at some time, and every person who lived on this earth and died will be raised from the dead; but there are different judgments and two distinct resurrections.

If we turn to Revelation 20:11-15, the passage which is so often quoted with Matthew 25:31-46, we find it totally different from the judgment scene which our Lord describes here in His Olivet discourse. In Revelation 20:1-15 we do not behold a throne of Glory upon which the Son of Man sitteth, but it is a great white throne. Nor does that great white throne stand upon the earth as in Matthew 25:1-46, but the earth and heaven fled away and there was no place found for them. The subjects of the great white throne judgment are not living nations, but “the dead.” As the context shows the nations, which were rebellious at the end of the thousand years were devoured by the fire from God out of heaven (Matthew 25:9). The great white throne judgment is that of the wicked dead and their eternal abiding place will be the lake of fire. This is the second resurrection or the resurrection of the unjust as our Lord calls it in John 5:1-47.

There is a first resurrection in which all the saved have a share, which begins when the Lord comes for His Saints, and the dead in Christ rise first and we which are alive are caught up together with them to meet the Lord in the air (1Thessalonians 4:15-17). To this first resurrection belong likewise the martyrs during the great tribulation. All this is made clear by a few verses in the 20th chapter of Revelation. “And I saw thrones, and they sat upon them, and judgment was given unto them; and I saw the souls of them that were beheaded for the witness of Jesus, and for the Word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection” (Revelation 20:4-5). This proves clearly that there are two resurrections, one of the just and the other of the unjust, and they occur not at the same time, but there is a space of a thousand years between them.

Again let us remember that it is said of all such who have believed in the Lord Jesus Christ that they have everlasting life and shall not come into judgment. For the true believer there is no judgment, because the Lord Jesus passed on the cross through the judgment as his substitute. The judgment seat of Christ of which we read in 2Corinthians 5:1-21 and before which all have to appear who are Christ’s, concerns works, service, rewards, etc., and not an eternal destiny.

In our passage here an entirely different judgment is described. Not a word or a hint is given about resurrection; in fact, there is no resurrection at all in connection with the event pictured by the Lord. When He comes in His Glory, His church with Him, attended by the holy angels, He finds upon the earth His own earthly people Israel. The Israel which is left and passed through the fire and great tribulation has received Him as Redeemer and King and He turned ungodliness from Jacob. But He also finds living nations on the earth and these nations will be separated by the Son of Man sitting upon the throne of His glory. They will be parted by Him and the sheep put at His right hand and the goats at His left.

The place of the judgment of these living nations will no doubt be the land of Israel.

Zechariah 14:1-5 and Joel 3:1-21 throws light upon this judgment scene. Let us then bear this clearly in mind. Matthew 25:31-46 describes a judgment, which takes place immediately after the Lord’s second coming in power and in glory. The persons concerned in it are not Jews, nor the church, nor the dead, but the nations which are living in that day. And now after the separation has taken place the King speaks: “Then shall the King say to those at His right hand, Come blessed of my Father, inherit the kingdom prepared for you from the world’s foundation; for I hungered and you gave me to eat; I thirsted and ye gave me drink; I was a stranger and ye took me in; naked and ye clothed me; I was ill and ye visited me; I was in prison and ye came to me. Then shall the righteous answer Him saying, Lord, when saw we Thee hungering, and nourished Thee; or thirsting and gave Thee to drink? and when saw we Thee a stranger and took Thee in; or naked and clothed Thee? and when saw we Thee ill or in prison and came to Thee? And the King answering shall say to them, Verily, I say to you, inasmuch as ye have done it to one of the least of these my brethren, ye have done it to me. Then shall He also say to those on the left, Go from me cursed into eternal fire, prepared for the devil and his angels; for I hungered, and ye gave me not to eat; thirsted and ye gave me not to drink; I was a stranger and ye took me not in; naked and ye did not clothe me; ill and in prison and ye did not visit me. Then shall they also answer saying, Lord, when saw we Thee hungering, or thirsting, or a stranger or naked, or ill, or in prison, and have not ministered to Thee? Then shall He answer them saying, Verily, I say unto you, inasmuch as ye have not done it to one of these least, neither have ye done it to me. And these shall go away into eternal punishment, and the righteous into eternal life.”

And now in the first place, Who are the nations who are righteous and who figure here as sheep? That they do not represent the church and are not church saints, members of the one body, we have already demonstrated. It can easily be proven from the text itself. The righteous nations are called “the blessed of the Father,” believers who constitute the church are more than blessed of the Father, they are in fellowship with the Father and the Son. These nations inherit a kingdom which is prepared from the foundation of the world. The inheritance of the church is higher than that. Our inheritance is with Himself. We are the joint heirs with the Lord Jesus Christ. Furthermore of the church it is said that God has chosen us in Him “before the foundation of the world.” Other proofs that these nations do not represent the church we pass by.

These nations are saved nations and their acts of righteousness are given here. They were merciful to the least of the King’s brethren; they fed them, gave them to drink, clothed them and visited them. What they did to the Brethren of the King, they did unto Him.

How great the confusion is among Christians on the meaning of these words! Often the interpretation given strikes at the very fundamentals of the Gospel. Generally charitable acts, such as hospitals and prison work, feeding the hungry and clothing the naked in connection with church work or philanthropic institutions, are thought to be meant by our Lord.

If any one does these things and is faithful in them the King will approve of them in the judgment and many a soul builds upon this foundation of sand. All this is absolutely wrong. The works have an entirely different meaning.

Who are the Brethren of the King whom these righteous nations treated with such kindness and mercy? They are the brethren of the Lord according to the flesh, in other words they are Jews. If this is grasped, the whole judgment, the righteousness of the nations at the King’s right hand and the unrighteousness of the others, the goats, will be clear.

Let the reader turn back to the first part of this discourse. There we read, “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.” What the Gospel of the Kingdom is, when this Gospel is to be preached (during the great tribulation), who is going to preach this last great witness we have shown at length in our exposition of the preceding chapter. The preaching of the Gospel of the kingdom among all nations takes place during the end of the age. Up to this time this Gospel is not yet preached. The preachers of this Gospel during the ending years of the Jewish age will be the Jewish remnant. These are “Brethren” of our Lord according to the flesh. They will move among the nations of the world and give their startling witness in the proclamation of that Gospel, which will herald the nearness of the coming of the King and the Kingdom. How will they be received among the nations? Will their testimony be universally believed or will it be rejected? The words of our Lord here at the close of the discourse give us the answer.

Some of the nations will receive their testimony. They believe the Gospel of the Kingdom, this last great witness. They manifest the genuineness of their faith by works. The preachers who are going about are prosecuted and hated by others, suffering, hungry, and some cast into prison. These nations who believe their testimony show their faith by giving them to eat, clothing them, visiting them in prison, and by showing love to them. The case of Rahab may be looked upon as a typical foreshadowing. She believed. It was at a time when the judgment was gathering over Jericho (the type of the world). “By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.” And again it is written of her, “Likewise also was Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?” She had faith and manifested it by works. And so these nations believe the messengers and treat them in kindness. Grace thus covers them because they believed.

They enter into the Kingdom and inherit the same; as righteous they go into eternal life. In other words, they remain throughout the kingdom age on the earth and pass on into the eternal state. That they will occupy with saved Israel a special position in the Kingdom we fully believe; nor can they share the revolt which takes place after the thousand years, when Satan is loosed for a little while.

The question may arise who these nations are, who will receive the Gospel of the Kingdom. This can hardly be answered now. One thing seems certain that the nations which heard the Gospel of Grace preached, who had a chance to believe will not have another chance to accept the Gospel of the Kingdom. (We are sorry to find this unscriptural theory of a second chance spreading in our day among many good people. Beware of it!)

And now the other side. There are nations in the presence of that throne of Glory who will be put at the left side of the King. The messengers came to them and they refused to believe their message and because they did not believe they did not treat the messengers in kindness and mercy. These nations continued in wickedness and unbelief; they rejected the last offer, and now their eternal destiny is to be forever settled. The King says unto them, “Go from Me, cursed, into eternal fire, prepared for the devil and his angels.” At the close the Lord says, “And these shall go away into eternal punishment.” How solemn are these words! Awful words! Go from Me! And where to? Into eternal fire. He does not say “Cursed of my Father,” but simply “Cursed.” The Father does not “Curse;” He does not want any one to be in the place of eternal distance and darkness. Nor is the place, the eternal fire, prepared for these nations, but it is prepared for the devil and his angels. By rejecting God’s love and mercy, by continuing in unbelief they sided with the devil and his angels and now there is no other remedy for them but to share for all eternity the place prepared for the devil and his angels. At the close of the thousand years the devil is put into the lake of fire (Revelation 20:10). Previously the beast and the false prophet were cast into that place before the millennium (Revelation 19:20). The order of punishment then is the following: 1. The beast and the false prophet. 2. The unrighteous nations. These go there before the millennial kingdom. 3. The devil with his angels. 4. The wicked dead from the great white throne judgment. This takes place after the thousand years. Oh! the folly which tries to explain away the eternity of punishment of the wicked. Yet this is done in our present day as never before. God is too good, too merciful to do that; and others claim that while there is punishment, it is not eternal, but only age abiding. All these fanciful, philosophical theories, so popular in our day, are completely answered by the solemn words of our Lord, “And these shall go away into ETERNAL punishment, and the righteous into ETERNAL life.”

Thus ends the last great discourse of the King in this Gospel and ere long all that which He predicted, sitting upon the Mount of Olives, will be reality. Reader! Let us live in the light of these solemn truths.