Categories Archives: Discourses

False Prophets & Teachers | 2 Pet 2:1-22

In obedience to the great commission, the formative Church in Asia Minor was developing through missions, evangelism, and discipleship. As people recently in the faith of our Lord Jesus, there were numerous people in the region susceptible to predatory false teachers who were steeped in the culture of the time. Heavily influenced by Greco-Roman philosophical thought, people were thoroughly committed to self-indulgence and all forms of personal interest centered on pleasure, consumption, and sensuality. Whether intentional or unintentional among people who sought to corrupt people within the Church, the reach of harmful influences and outright instruction they advocated was harmful and damaging. Subtle intruders who cause significant error by false ideas contradictory to the truth of Scripture are called out by Peter. With specifics about who they were by their behavioral attributes.

“Forsaking the right way, they have gone astray. They have followed the way of Balaam, the son of Beor, who loved gain from wrongdoing…”
– 2 Peter 2:15

Authenticity, Canon, Dating, & Purpose

The Epistle of 2 Peter was a contested book of the Bible as it was not recognized in the canon among some early Church manuscripts. Some Church fathers also dismissed its status as having divinely inspired authority. From scholars centuries ago, to professional academics today, the authorship, date of writing, literary style, and content is disputed as authentically from Peter, an Apostle of Christ. To call into doubt its origin and the substance of its message. Early Church historian Eusebius once wrote, “Of Peter, one epistle, named as his First, is accepted, and the early Fathers used this as undisputed in their own writings. But the so-called Second epistle [of Peter] we have not regarded as canonical, yet many have thought it useful and have studied it with the other Scriptures.”¹ While Eusebius of Caesarea was of the 4^th century, much later Guerike acknowledged its authenticity within the external testimonies.² Where the second epistle was ecclesiastically acknowledged as part of the Canon during the 4^th century.³From Jerome to Origen, Clement of Alexandria, Justin, Irenœus, Theophilus of Antioch, Hermas, Barnabas, and finally to Dietlein (1851), with whom its authenticity was proven from before the destruction of the second temple. The Church ultimately accepted the epistle within the Canon of Scripture with its authenticity recognized by the end of the fourth century.

During the Apostolic period between Paul’s ministry to John’s writing of the apocalyptic book of Revelation, it is recognized that Peter wrote his second letter to the Church in Asia minor. Just prior to his death in about A.D. 65, Peter’s letter is dated after Paul’s letters were written to the Church. Likely after the completion of Paul’s and his ministry and travels. Scholars who dismiss the authenticity of Peter’s epistle, date the letter to about the second century.

Delivery, Literary Style, and Audience

Structurally, the letter is in a chiastic form of literary delivery. There is a synchronous and coherent form of meaning that contributes to the letter’s overall purpose. While there is some uncertainty among scholars about the epistle’s intended audience during the approximated time of writing, the substance and relevance of Peter’s message are directed to the Church in Asia Minor (modern-day Turkey). For centuries thereafter, the letter has been contemplated, studied, and applied rigorously by Godly people who love the Lord and remained committed to His word as Scripture. For generations to follow, the first epistle of Peter becomes recognized as having exhortations and warnings from people external to the Church, while the second epistle concerns warnings about false teachers internal to the Church. From Gentiles to authorities, masters, spouses, members of the Church body, Peter urges his readers to honor God in their conduct. Later, in his second epistle, Peter warned about false teachers who secretly destructive heresies into the body of believers (2 Pet. 2:1).

Peter’s message concerning false teachers corresponds to Scriptural texts across genres and authors. Namely, the book of Jude is another well-known written work concerning false teachers. In fact, much of its substance corresponds to the core of overall warnings read within Peter’s letter. Church members susceptible to false instruction about principles of their faith were exposed to harmful ideas and practices that ran contrary to the teachings of Christ himself as often delivered by His Apostles. Condemnation and warnings from Jeremiah (Jer. 23:9), John (2 Jn. 7), to Paul (Rm. 16:17-18), and others also indicate a widespread presence of false teachers and false prophets over long periods of time. One might conclude there began a continuing presence of this spirit of deception behind pagan and gnostic thought. With repeated and continuing patterns of deception with the typical layers of idolatry accompanied by untruthful, heretical, and immoral practices, the “doctrines of demons” (1 Tim 4:1 NKJV) remain sustained across humanity. Throughout Peter’s second epistle, there are numerous past and present-tense participles that indicate an active and historical nature of teaching false principles within the early Church. The specifics were not articulated about what false teachings were occurring, but the inevitable outcomes attributed to those propagating ideas and nonsense centered around personal gain and error were marked by a licentious lifestyle common during that period. For example, within chapter two concerning the rise of false teachers and rebellion, to express causes and consequences, a reader sees terms such as “denying” (2:1), “daring” (2:10), “reviling” (2:12), “maligned” (2:2), “condemned”, “reducing” (2:6), and “oppressed” (2:7) as ideas and various others to reveal corrupt thought and historically condemned activity. Taken together, these terms constituted a sense of harmful disruption alarming to Peter. Where there was a clear Epicurean worldview threat of division as compared to historical and Scriptural truth about our Lord, who He is, what He has done, and what He is doing as revealed among the authentic apostles and prophets.

Background, Historical Perspectives

During the time of Peter’s letter to the Church in Asia Minor, Gentiles were immersed in secular culture involving trade, social gatherings, protests, travel, paying taxes, court cases, work, and daily family life. The various geographic areas within the territory of Asia Minor are well known throughout the New Testament. Specifically, within the Gospels, Acts, the Epistles, and the prophetic work of Revelation. The cities and towns throughout Asia minor surround the Mediterranean Sea with numerous references to their significance throughout the Bible in the New Testament. As a springboard of the Church beyond Israel, the great commission going forward among the Gentiles extended beyond the Jewish people as planned throughout redemptive history.

As the area was thoroughly influenced by the adjacent nations of Greece and Italy, the people were steeped in Greco-Roman culture during the time.⁴ The larger ancient world of Gentiles was distributed throughout the developing world, beginning in Rome and Athens continuing Westward. A growing Christendom heading into Europa with the early Church was sovereignly and geographically positioned to flood the Earth with the gospel. Even with the corrupt beliefs and practices of idolatry involving false pagan gods, and the cultural focus on self-pleasure attributed to society within Greece, the Church was incubating with impurities affecting its overall health and purpose. Whether by Roman gods or Greek gods, the spiritual condition of people throughout the area was infected by self-deception likely reinforced by cultural and societal pressures. Not to mention supernatural forces of darkness, the Apostle writes to the Church in Ephesus about (Eph. 6:12).

Social, Cultural, and Philosophical Influences

The historical onset of Gnosticism appears to have placed undue pressures upon the early Church and Christ’s ministry through His Apostles. Gnosticism at the time was recognized as a collection of teachings as they represented a combination of ideas taken from mysticism, Greek philosophy, and Christianity. In contrast, the justification was achieved through knowledge (the Greek word for “knowledge” is gnosis) and not by faith, as articulated by Paul in his letter to the Ephesian church (Eph 2:8-9). To understand the adverse effects of Gnostics at the time, a careful look at their cultural practices and chosen lifestyles gives an in-reverse look at the root of those influencing believers at the time of Peter’s letter (and that of Jude). From about the second century, looking backward, there is sufficient explanation about the errors in conduct that came about to contradict our Lord’s instructions to the Church through Peter. With cultural influences of philosophical thought from Roman paganism to later growing Gnosticism, as the source of false teaching alluded to by its pernicious outcomes and inevitable lifestyles by those who fall away from the faith.

Not only were the egregious lifestyles of Gnostic influence upon formative Christendom alarming to Peter, but their false systems of belief were setting in. It was entirely necessary to call out the heretical and sinful problems that were occurring. Within the congregations in Asia Minor, they were to understand that both subtle and overt contradictions were upon them, and it was necessary to recognize the errors, reject false teachings, and uphold Truth. The outcomes explicitly contradictory to Scripture and apostolic instructions for the Church were evidence of the types of erroneous beliefs upon them at the time.

In Scripture, the coming of the false teachers was predicted (Acts 20:29, 1 Tim. 4:1, 2 Tim. 3:2) with their worldview firmly systemic as Epicurean and Antinomian. Hostile to Christ, they were as fierce wolves, deceitful, disloyal, committed to doctrines of demons, lovers of self, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, heartless, unappeasable, slanderous, without self-control, brutal, not loving good, treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God. Having an appearance of godliness but denying its power (2 Tim. 3:2-5). The worldview of Epicureanism, as originated by Greek philosopher Epicurus around 300 BC, was characterized by a philosophy of pleasure. They were living for the flesh through a means of carnality involving a delight in physical appetites such as sensuality, passions, material satisfaction, and sexual pursuit. It was and is a form of hedonism. A form of antinomianism also accompanied Epicureanism at the time of Peter’s warning. A term which originates from the Greek ἀντί (anti “against”) and νόμος (nomos “law”). Whereas Gnostics were against religious or spiritual influences upon the lives of their adherents. Particularly concerning the Mosaic law and early Christianity (i.e., “living by the Spirit”). Scriptural teaching from the Prophets and Apostles was therefore rejected by some within Hellenistic society, which identified with an Epicurean and Antinomian worldview developing at the time. With a backdrop of historical paganism and Roman influences during the first and second centuries, Peter’s warnings against people who teach from a foundation of these assertions and premises were charged as false and summarily required full rejection. Not only of the ideas and principles but of the people themselves who carried them and somewhat occupied the Church (2 Tim 3:1-5).

Content Analysis and Genre

Peter’s second letter to the churches in Asia Minor was likely circulated. To provide instruction, guidance, hope, and warnings concerning the erroneous philosophical worldview that has made its way among congregations. This was a form of correspondence that carried significant weight as members of the body of Christ were attentive to its meaning. Specifically, concerning the harm brought to individuals that accept instructions and beliefs contrary to their training, time with the leaders of the Church, and the Scriptures. While the Holy Spirit at the time was active in the Church, individuals deceived and given over to the lifestyle characteristics of false teachers were susceptible to highly destructive outcomes. Notwithstanding the intentions of God’s sovereign will, there were genuine impediments to the promises of the Lord imperiled. The growth of the churches at risk of becoming stunted with their effectiveness diluted in terms of discipleship and furtherance of the gospel.

The literary parallels between 2 Peter and Jude are apparent to the casual reader of these two epistles.⁵ Particularly among those who desire to make passage-by-passage comparisons.⁶ The following table of comparisons is assembled to highlight the commonality between the two authors of Scripture to reinforce the warnings to the Church during the first century. These two letters placed side by side correspond to separate yet interrelated meanings. Taken together, it is easy to see commonly translated verbiage. So, there is substantial speculation among historical and modern Biblical scholars about their sources.

About one letter borrowing from another, an amanuensis relationship between authors, yet there is no actual proof or historical certainty about the nature of their relationship to one another.⁷As presented earlier, both letters are intended for readership throughout Asia Minor. This is the broader context of churches identified by geographical names in Scripture. The same locations Apostle Paul wrote about and among those to Galatia, Colossae, Philippi, and Thessalonica. A little further to the West in Rome and throughout the islands off the coast of Greece. It is in this area that New Testament authors wrote to the early churches concerning many ecclesiastical and theological matters of interest. Moreover, Paul’s letters to the Galatians indicate a common moral decay of social and cultural conditions among the population who influenced false teachers that Peter and others wrote about.⁸ As an underlying body of corruption, Paul’s “works of the flesh” (Gal. 5:19) correspond to the types of depravity, Peter wrote about to the churches in Asia minor.

2 PETER	JUDE	PASSAGE
2:1	4	Denial of the "Sovereign Lord"
2:3	4	False teachers' "condemnation" from the past
2:4	6	Angels confined for judgment
2:6	7	Sodom and Gomorrah as examples of judgment of gross evil
2:10	8	Rejected or Despised Authority.
2:11	9	The angel Michael did not condemn for slander, or angels did not heap abuse.
2:13	12	False teachers are blemishes.
2:17	12	Clouds without rain, blown along by the wind.
3:3	18	Ungodly desires or "scoffers" following their own evil.

		Table 1. – Literary affinities between 2 Peter and Jude

Exegetical and Critical Review

The destructive nature of false doctrines within the Church is explicitly narrated at the outset of chapter two, whereas there is a distinction made between false prophets and false teachers. Specifically, a difference in the method of introduction concerning destructive ideas, concepts, and principles. One could surmise that the heretical teachings introduced were incremental, subtle, and persistent. With the compelling character of interpersonal influence among heretics, they were becoming seductive while appealing to the nature of common people growing in their faith. Namely, false teachers blaspheme the way of the truth (2 Pet. 2:2 NASB) with persistence (2 Pet. 2:2 NASB). The motivation of such efforts is detectable through a covetousness or greed corresponding to the motives of culture and society at the time. As Peter warned, their ruin is inevitable along with those who follow their teachings contrary to Scripture and their development shepherded by the Lord through the Apostles (2 Pet. 2:1-3 NASB).

Compared to the judgments that befell the people of ancient Israel, the fate of false teachers was assuredly common. As written by Peter to recount prior calamities that devasted and doomed the rebellious and wicked enemies of truth. This reminder in Peter’s letter is not arbitrary but fitting to the types of conduct coming from people who were quietly bringing destructive heresies into the Church. The angels who sinned (1 Enoch 15:1-12), the ancient population of the world at the time of Noah (Gen. 6:11-13), and the people of Sodom and Gomorrah (Gen. 19:13) were explicitly characterized as people to brought judgment upon themselves because of their specific sins common to the false teachers Peter warns about. False teachers among those within the Church were described as those who possessed “eyes full of adultery” who “cannot cease from sinning and entice unstable souls.” Likely Gnostics who held an Epicurean worldview and lived according to the flesh, they were covetous for the people within the early Church to fulfill their sensual desires.

Specifically identified as people who seek to corrupt the truth by deception to gain further pleasure and satisfy short-term desires. They were people who “indulge the lust of defiling passion and despise authority (2 Pet. 2:10).” Some became people in the church unable to stop sinning as having an insatiable appetite for physical pleasure. Familiar with what Paul wrote about the churches, Peter goes somewhat further to indicate a criterion by which people today can detect, recognize, and counter teaching that surfaces from the same or similar root causes. Namely, materialism, self-indulgence for personal gain, and numerous additional characteristics identified by Peter, Paul, Jude, and others.

The lifestyles of people who are in the Church today are very much relevant to their roles involving teaching, counseling, preaching, discipleship, and even general fellowship in a leadership or mentoring capacity. If in an uninhibited way, people in the Church are living as described by Peter in his letter (2 Pet. 2:18-22), these Scriptural attributes are an indicator that a pattern of false or corrupted influences can make their way into congregations, or the hearts and minds of individuals. They were causing further error to deepen corruption and a polluted walk with Christ and fellowship with others. It is within Peter’s second letter that today we can identify from a collection of meaningful attributes to understand where there are risks involving unbiblical conduct to place a spotlight upon false teaching. In an effort to expose what separation exists between our Lord’s cardinal expectations and the entanglements of sin. Moreover, this condition appears punctuated by the harmful lifestyles recognized among those who profess a sincere relationship and commitment with Christ but refuse to abide by what He requires of His followers (Matt 5:21-45).

As interpersonal relationships are formed among people within congregations, or even by the social conduct of people within Christendom as a whole, we can begin to understand how or where there are heretical teachings, or at minimum social ideas and principles that run contrary to the objective truth of Scripture. For example, one could encounter outright unbiblical opinions and proposals within a local church. Conversely, within social media, or among Progressive Christian circles, there are more substantial theological and philosophical challenges that emerge as a historical backdrop. From the first-century period of the church throughout Asia Minor—where the “Way of Balaam” (2 Pet. 2:15) becomes held out as a higher standard because of the pursuit of personal self-interest and gain.⁹ Rather than to seek the well-being of others, love them, and the Lord to honor what conduct, learning, and commitment to the truth He expects of us.

With numerous perspectives, opinions, and educational backgrounds among people in society today, there is a critical need for those in Christ to search for truth and understand it according to Scripture. This effort requires a commitment to the Biblical principles that withstand cultural pressures, especially within the Church. Across all denominations, confessions of faith, academic institutions, and local fellowships, there must be a developed and sustained effort to comprehend and accept the truth of Scripture according to what is intended by its authors. Truth that is not according to subjective preferences or interpretations as an effort to force an outcome outside what the Lord has decreed and revealed by His grace. Too often there are leaders and individuals who are not grounded well enough to instruct and guide others in the truth, much less their own personal spiritual walk.¹⁰

To highlight explicit lifestyle attributes among false teachers, we can refer to an outline of their underlying conduct and spiritual condition. Where there is smoke, there is fire so if this becomes a severe problem in terms of Scriptural and theological subject matter, we have Biblical guidelines To highlight explicit lifestyle attributes among false teachers, we can refer to an outline of their underlying conduct and spiritual condition. Where there is smoke, there is fire so if this becomes a severe problem in terms of Scriptural and theological subject matter, we have Biblical guidelines¹¹ to give reference to Table 2 as we seek safety in the truth of Scripture. To safeguard the Spiritual well-being of we and others to preserve truth among all followers of Christ. to give referrals to in Table 2 as we seek safety in the truth of Scripture. To safeguard the Spiritual well-being of us and others to preserve truth among all followers of Christ.

Outline of Underlying Conduct Among False Teachers in 2 Peter:

VERSE	KEY TERM(S)	MODES OF BEHAVIOR (FRUIT)
2:1	ἀρνέομαι δεσπότης (aparneomai despotēs)	Denial of the Lord. - Who purchased or acquired them through His atonement.
2:2	ἀσέλγεια (aselgeia)	Indulges in sensual pleasures. - Unrestrained by convention or morality. Licentiousness.
2:2	ἀλήθεια βλασφημέω (alētheia blasphēmeomai)	Slanders and dishonors of sacred truth.
2:3	πλεονεξία (pleonexia)	Possesses an excessive desire of acquiring more and more (wealth).
2:3	ἐμπορεύομαι πλαστός λόγος (emporeuomai plastos logos)	Using false words, deprives others of something valued by their deceit.
2:10	σάρξ πορεύομαι (sarx poreuomai)	Walk and live in a physical appetite for lust of the flesh.
2:10	ἐπιθυμία μιασμός (epithymia miasmos)	Possesses an inordinate, self-indulgent evil craving that displaces proper affections for God.
2:10	καταφρονέω κυριότης (kataphroneō kyriotēs)	Looks down upon authority with contempt.
2:10	τολμητής αὐθάδης (tolmētēs authadēs)	Improperly forward, presumptuous, or bold.
2:10	αὐθάδης βλασφημέω (authadēs blasphēmeō)	They are self-important or primarily concerned about one's own interests without fear.
2:13	ἐντρυφάω ἀπάτη (entryphaō apatē)	Reveling to cause others to believe untruth.
2:14	μοιχαλίς δελεάζω ἀστήρικτος ψυχή (moichalis deleazō astēriktos psychē)	They continuously perceive people as objects of adultery against the truth of God.
2:15	ἀγαπάω μισθός ἀδικία (agapaō misthos adikia)	They follow the way of Balaam, where their "prophecy" is used to legitimize their claims of authority. An exploitation of "prophecy," or the "prophetic word" to override the truth of Scripture and valid apostolic teaching from original and direct Apostles. Loves unjust gain from wrongdoing.

		Table 2. – Underlying Conduct of False Teachers

Conclusions

Even with historical and contemporary contention among scholars about the origin and authenticity of 2 Peter, it is today an accepted apostolic epistle within the canon of Scripture. It is inspired and inerrant as a contribution to the all-sufficient word of God. The content and style of writing that occurred corresponded to the inspired material produced by Apostle Paul, Jude, and others as well. While Peter’s letters were unique to him as an eyewitness to Messianic events that occurred, the authenticity of his overall work is recognized and lived out by those faithful to the truth of Scripture.

A core and significant value of Peter’s letter concerns were warnings about false teachers. As the early Church grew throughout Asia Minor, there were cultural philosophies emergent within society that brought about underlying and corrupt behaviors. As provident throughout early Christendom, the Lord’s work through Peter’s second letter gave clear specifics about how to detect false teaching through the conduct of people who were in error, or altogether defiant while condemned for their betrayal of the truth, rejection of Scripture, and defiance of apostolic instruction.

Citations

___________________
1. Eusebius, “The Church History: A New Translation with Commentary,” 93.
2. Guerike, “Gesammtgeschichte des Neuen Testaments,” p. 477. 615.
3. Lange, “A Commentary of the Holy Scriptures: 2 Peter,” Genuineness of the Epistle, Logos Systems.
4. Jones, “The Cities of the Eastern Roman Province” 28-95.
5. Elwell, Yarbrough, “Encountering the New Testament,” 366.
6. Carson, Moo, “An Introduction to the New Testament,” 655-656.
7. Ibid., Carson, Moo, 655-656.
8. Sproul, “Ligonier Study Bible,” 1820.
9. Hunt, “The Way of Balaam,” 1995, accessed March 08, 2020, www.thebereancall.org/content/way-balaam.
10. MacArthur, “The Gospel According to Jesus,” 127-131.
11. Lockman Foundation, “Greek Dictionary of the New American Standard Exhaustive Concordance”

Bibliography

Guericke, Heinrich Ernst Ferdinand. Gesammtgeschichte des Neuen Testaments. n.d.
Hunt, Dave. The Berean Call. September 1, 1995. https://www.thebereancall.org/content/way-balaam (accessed March 08, 2020).
Jones, A. H. M. The Cities of the Eastern Roman Province. Pliny: Oxford University Press, 1937.
Lange, John Peter, Phillip Schaff, G.F.C. Fronmüller, and J. Isidor Mombert. A Commentary of the Holy Scriptures: 2 Peter. n.d.
MacArthur, John. The Gospel According to Jesus. Grand Rapids: Zondervan, 2008.
Mounce, Robert H. A Living Hope: A Commentary on 1 and 2 Peter. Eugene: Eerdmans Publishing, 1982.
Pamphili, Eusebius. Eusebius – The Church History: A New Translation with Commentary. Translated by Paul L. Maier. Grand Rapids, MI: Kregel Publications, 1999.
Sproul, R.C. The Reformation Study Bible. Lake Mary: Ligonier Ministries, 2005.
The Lockman Foundation. Greek Dictionary of the New American Standard Exhaustive Concordance. La Habra, 1998.
Walter A. Elwell, Robert W. Yarbrough. Encountering the New Testament. A Historical and Theological Survey. Grand Rapids: Baker Books, 1997.

The Cardinal Antitheses | Matt 5:21-48

By on in Discourses

There are often pronounced and significant differences between the external impressions of success, spiritual maturity, purity, and Godly living as compared to the inward condition of the heart. We see that in what Jesus had to say in condemnation of Pharisees written about in Matthew 23:25-26. The Pharisees were a Jewish religious order of strict piety and adherence to the Mosaic law. Upon the return of the Jews from the Babylonian captivity, they formed to promote, build, and follow Jewish legalism and nationalism. Their opposition to Rome, the Herods, and Jesus was rooted in fierce loyalty to each other, society, and strict views about ceremonial purity, traditions, and their perceived exclusivity to God’s word.¹

So in the New Testament, it is natural that Jesus would have harsh words for the Pharisees.

“Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the dish, but inside they are full of robbery and self-indulgence. You blind Pharisee, first clean the inside of the cup and of the dish, so that the outside of it may become clean also.”
– Matthew 23:25-26 NASB

Jesus had severe criticisms of the Pharisees during His time with us. He called out their lawlessness, hypocrisy, and self-indulgence because of the harm it was doing to others and themselves. Their practice of the law and expectations from others was merciless. Under false pretenses, they eventually went as far as accusing Jesus of drawing His power from Satan (Matthew 12:24). They also persistently sought to put Jesus to death.

In a separate conversation with His apostles and others, after confrontations with the Pharisees, He spoke these words:

“For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.”
– Matt. 5:20

To reveal what and how God thinks, Jesus informs His disciples, and those down through the ages, what it is to exceed the righteousness of religious leaders (Pharisees). To be more specific, according to Piper, “He gives six examples of how an external reading of the law must become driven inwardly until the demand of God penetrates the heart and lays claim on the heart’s deepest affections.” ²

The Cardinal Antitheses

The righteousness that exceeds that of the Pharisees includes these specifics. The six antitheses Piper outlines are as follows:

From Murder to No Anger (Matt. 5:21-26)
From No Adultery to No Lust (Matt. 5:28)
From Divorce to Faithfulness (Matt. 5:32)
From Oath-Keeping to Simple Honesty (Matt. 5:34-37)
From Retaliation to Loving Contentment (Matt. 5:39-42)
From Limited Love to Loving Our Enemies (Matt. 5:43-45)

1. From Murder to No Anger

“You have heard that the ancients were told, ‘YOU SHALL NOT COMMIT MURDER’ (Ex 20:13; Deut 5:17) and ‘Whoever commits murder shall be liable to the court.’ But I say to you that everyone who is angry with his brother shall be guilty before the court; and whoever says to his brother, ‘You good-for-nothing,’ shall be guilty before the supreme court; and whoever says, ‘You fool,’ shall be guilty enough to go into the fiery hell. Therefore if you are presenting your offering at the altar, and there remember that your brother has something against you, leave your offering there before the altar and go; first be reconciled to your brother, and then come and present your offering. Make friends quickly with your opponent at law while you are with him on the way, so that your opponent may not hand you over to the judge, and the judge to the officer, and you be thrown into prison. Truly I say to you, you will not come out of there until you have paid up the last cent.” ³ – Matt. 5:21-26 NASB

As compared to expected recognition and entitlements among Pharisees, we shall not let anger set in and grow in our hearts even when others give us legitimate reasons otherwise. Even if you’re wronged, insulted, or when injustice comes against you or those you love. As anger can grow within to become something much worse, the root of it explains a sinful desire to harm others. Either in the ultimate form of violence or by words and evil yet subtle acts of opposition or omission.

2. From No Adultery to No Lust

“You have heard that it was said, ‘YOU SHALL NOT COMMIT ADULTERY’ (Ex 20:14; Deut 5:18)‘ “I say to you that everyone who looks at a woman with lust for her has already committed adultery with her in his heart.”³ – Matt. 5:28 NASB

While Jesus affirms the Mosaic law by way of the commandment, “you shall not commit adultery,” He also calls attention to the thought life of every person who hears and understands what it means. That which leads to temptation can already be predicated upon sinful desires to act upon them. Jesus informs us that the intent of scripture points to a condition of the heart and thought life that should have our attention. Specifically, to guard our purity from illicit sexual desires and activity. The righteousness that exceeds that of the Pharisees requires us to fight and “overcome the heart’s bondage to our sexual desires.” ⁴

3. From Divorce to Faithfulness

“It was said, ‘WHOEVER SENDS HIS WIFE AWAY, LET HIM GIVE HER A CERTIFICATE OF DIVORCE’ (Deut 24:1-3; Jer 3:1; Matt 19:7; Mark 10:4); I say to you that everyone who divorces his wife, except for the reason of unchastity, makes her commit adultery; and whoever marries a divorced woman commits adultery.” ³ – Matt. 5:32 NASB

Even with the hardships that can come with marriage, as the covenant between a man and a woman, Jesus again gets to the root intent of what God has given in His law. If by leaving your spouse for another reason besides “fornication” (KJV), you’re causing your spouse to commit adultery, and the person who marries that divorced spouse commits adultery.

4. From Oath-Keeping to Simple Honesty

“Again, you have heard that the ancients were told, ‘YOU SHALL NOT MAKE FALSE VOWS, BUT SHALL FULFILL YOUR VOWS TO THE LORD.’ (Lev 19:12; Num 30:2; Deut 23:21,23); But I say to you, make no oath at all, either by heaven, for it is the throne of God, or by the earth, for it is the footstool of His feet, or by Jerusalem, for it is THE CITY OF THE GREAT KING. “Nor shall you make an oath by your head, for you cannot make one hair white or black. “But let your statement be, ‘Yes, yes’ or ‘No, no’; anything beyond these is of evil.” ³ – Matt. 5:34-37 NASB

The absence of deception in the heart and mind helps with telling fewer intentional or off-the-cuff lies. Setting a commitment and practice of complete honesty makes a rash oath unnecessary.

5. From Retaliation to Loving Contentment

“You have heard that it was said, ‘AN EYE FOR AN EYE, AND A TOOTH FOR A TOOTH.’ (Ex 21:24; Lev 24:20; Deut 19:21); But I say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also. If anyone wants to sue you and take your shirt, let him have your coat also. Whoever forces you to go one mile, go with him two. Give to him who asks of you, and do not turn away from him who wants to borrow from you.” ³ – Matt. 5:38-42 NASB

Getting back at someone out of spite doesn’t demonstrate an acceptance of what Jesus said about exacting retaliation on someone. If you have been wronged, you have an opportunity and choice to forgive the matter and let it go. To have the heart right about it speaks to where Jesus wants His followers — having settled within Godly contentment to behave at a higher standard by loving your enemies (Pr 25:21).

6. From Limited Love to Loving Our Enemies

“You have heard that it was said, ‘YOU SHALL LOVE YOUR NEIGHBOR and hate your enemy.’ (Lev 19:18; Deut 23:3-6); “But I say to you, love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.” ³ – Matt. 5:43-45

Just as God’s love extends to His enemies, we are to love those who are in enmity with us as well. His love is apparent in what blessings He provides through providence and nature. This is a common grace modeled for us as it is bestowed on all people. If we are to have or produce righteousness greater than the Pharisees, we must love our enemies.

Citations

¹ The New International Dictionary of the Bible – Pictorial Edition. 1987. (Zondervan Publishing House), 778
² John Piper, What Jesus Demands from the World. 2006. First Printing (Desiring God Foundation, Crossway), 201
³ New American Standard Bible: 1995 update. (1995). La Habra, CA: The Lockman Foundation.
⁴ John Piper, What Jesus Demands from the World. 2006. First Printing (Desiring God Foundation, Crossway), 202

The Sheep and the Goats | Matt 25:31-46

By on in Discourses

Jesus speaks a message of hope and warning about the coming judgment of believers and unbelievers, both righteous and unrighteous among the nations. This is a meticulous verse by verse walk-through of Matthew 25:31-46.

For many centuries Jesus’s words have echoed among readers of Scripture. As they contemplate parables and biblical passages to make distinctions between two types of people that Jesus our Messiah spoke about. They are both Jews and Gentiles, those who believe and accept Christ and those who do not. They are those who have embraced Him in faith and repentance and choose to live a life of service and mercy toward others who are suffering or in need. As Jesus spoke of the Sheep and Goats in our exegetical passage, it is a lasting source of motivation and warning about judgment to come. This verbal illustration is an urgent message to readers of Scripture who listen in on what Jesus told His disciples about what is to happen at the “end of the age.” It is urgent because it is a preview of what impending judgment looks like. It is what will happen as also written about during the life of Jesus. In the gospel of John, Jesus spoke these words to the religious leaders during the second temple period who were critical of Him:

“Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live. For as the Father has life in himself, so he has granted the Son also to have life in himself. And he has given him authority to execute judgment, because he is the Son of Man. Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment (John 5:25-29 ESV).”

As a matter of theological principle and inescapable reality, this is the glory or the pressure to comprehend and act upon. It is especially concerning the Lord’s judgment upon people, depending upon your perspective. These are the circumstances Jesus informs us about concerning coming judgment. His message in Scripture pertains to everyone as each of us will one day pass into eternity.

Historical and Scriptural Context

This section of Scripture is referred to as the Eschatological Discourse, or more popularly as the Olivet Discourse. It is the second half of a full discourse beginning in chapter 24 just before this section. It references Jesus’s end times messages about the destruction of the temple, His second coming, and exhortations to remain ready (Mt. 24:1-31) for His return. To set up the scene, we must go back to the time and location to get a fuller sense of meaning in this passage. Just before the Lord’s death between 27-30 AD,¹ He met with His apostles on the Mount of Olives outside Jerusalem while just across from the Kidron valley. From their vantage point, they could see across the valley and into Jerusalem. In full view of the temple, they were together listening to Jesus speak about the end times and His parables.

Matthew was present during the time of Jesus’s teaching with His followers. Matthew was an eyewitness and direct listener of what Jesus said. As recorded in the book of Matthew from that time period, we have a first-person account of what was spoken by Jesus. Once He and His disciples came up to the Mount of Olives, they saw the temple and the surrounding buildings within Jerusalem. Without inquiry, Jesus proclaims that the temple will undergo destruction as “not one stone shall be left here upon another (Mt. 24:1-2).” Jesus was apparently in distress from Matthew 23 during His interaction with the religious leaders of Jerusalem. More specifically, Matthew 23:1-33 gives precise detail about why Jesus was rightfully upset. His people, the Lord’s people, had rejected Him as prophesied (Ps. 118:22, Is. 53:3) when He had longed to gather them to Himself. He, in turn, proclaimed, “your house is left to you desolate,” and worse yet, “you shall see Me no more.” The glory of the Lord has left the temple, and the people of Israel shall see it (Him) no more.

The conflict with the Jewish people leading up to their confrontations with Jesus involved His claims that He is equal with God (Jn 5:18). These claims were contradictory to their expectations and view who and what the Messiah should be. He was expected to be a normal man of great stature and power, but not divine in origin to redeem people from their sins and usher the Kingdom of God to the world. The religious, political, and social tensions between the Jews, the Romans, and Christ were recorded in contrast to Jesus’s continuing mission and their prophetic assertions made over thousands of years prior.

The parables immediately spoken after Jesus’s final encounter in the temple with religious leaders were about the end times. As asked by His apostles, they wanted Jesus to inform them about when destruction would come, what signs to watch, and when He will return (Mt. 24:3). With very little time before Jesus is taken to trial and crucifixion, He sets forward instructions and warnings that will remain permanently forged into the minds of millions of people. People who have not rejected Him but have accepted His words with gratitude, love, and due humility as He is worthy of all worship, honor, and glory.

This is the backdrop by which Jesus delivers a series of parables after He left the temple and ascended the Mount of Olives. He laments over Jerusalem (Mt. 23:37-39), He predicts the destruction of the temple (Mt. 24:1-2), He informs His disciples about the end of the age (Mt. 24:3-14), He warns of the Great Tribulation and false messiahs (Mt. 24:15-28), He reveals the details about His second coming (Mt. 24:29-31), and He exhorts His followers to be fruitful and wait for His return with their good work for the Kingdom (Mt. 24:32-25:30). While He was likely hurt and felt rejected by His people, His extraordinary love, mercy, and grace came through the clear detail of how His people should prepare for the times ahead.

Exegetical Content

I.) Jesus arrives in His glory to separate all nations before Him (v. 31-33).

³¹ “But when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne. ³²“All the nations will be gathered before Him; and He will separate them from one another, as the shepherd separates the sheep from the goats; ³³and He will put the sheep on His right, and the goats on the left.

The parable begins with a conjunction “But when” in the NASB to indicate that what Jesus said just prior is of relevance to the forthcoming message. Nearly all other translations exclude the conjunction word “But” as a transitional expression. Namely, the primary particle term “δέ” does not translate to English except for a rendering in Strong’s dictionary as a connective, continuative, or adversative term.² So while the ESV, NIV, KJV, NKJV, NET, RSV, NRSV, and NCV translations do not indicate a transition from the prior parables Jesus spoke, the NASB, NLT and ASV translations do. Therefore, the definitive authority by which the Greek term is conjunctive as “δέ” for “But when” is uncertain without substantial analysis among manuscripts. This means that the transition from prior parables on the Mount of Olives is tentative if we are to accept the weight of meaning in the NASB, ASV or NLT over the other translations.

The prior context favors the conjunctive transition of this parable in Matthew 25:31-46 as a way to get a fuller meaning of what Jesus said. Then more critically, the outcomes or consequences of what He meant as Matthew gave his firsthand eyewitness account. The Parable of the Talents in Matthew 25:14-30 just before also spoke of a comparative scenario between those who were entrusted by the Lord’s literary proxy and what happens when there is favor or disfavor. In a natural setting between a man and his servants (Mt. 25:14-30) as compared to the Lord and His servants (Mt. 25:31-46). Therefore, in the pure meaning of Jesus’s words, taken in context as a whole, we are given confidence about what He was speaking during His continued eschatological discourse on the Mount of Olives. We are then free to understand and live out the connected truth of the remaining verses found in this passage.

As recorded in the gospel of Matthew, the Apostles asked Jesus about signs about the end times. What will occur, what they were to watch for, and what shall happen at the time they were concerned about (Mt. 24:3). In response, Jesus elaborates with His remarkable and concrete revelation about His return. He has said, when He returns to the earth at His second coming, He will reign as King. He will return in His glory accompanied by angels with Him. Jesus, the Son of Man, to assume His seat of power and judge individuals separately among all the nations that appear before Him. All nations of people gathered in voluntary or involuntary acknowledgment and submission before Him (Phil. 2:10). All together, they are gathered and become separated into two groups as a Shepherd separates His sheep and His goats.

Notice the translated words reference a separation of sheep from goats. After all the people are assembled, the sheep among them become extracted or removed and set apart as a specific group before Jesus. The wicked people were unbelievers represented as goats and the Lord’s people as sheep that were “the sheep from the goats.” The sheep as submissive, gentle, and easily persuaded as compared to the stubborn, egotistical, and wild nature of goats. Positionally, the goats will go to the left while the sheep will go to the right of the Judge and King of nations. The right side to which represents favor and honor.³

II.) Righteous and blessed people of the Father are accepted into the Kingdom (v. 34-36).

³⁴ “Then the King will say to those on His right, ‘Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. ³⁵ ‘For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you invited Me in; ³⁶ naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me.’

Once the separation is made between the people of nations, Jesus as King begins to communicate in judgment of both believers who accept Him and unbelievers who reject Him. As by evidence in what they did and didn’t do. Evidence that indicates the nature of their relationship with Jesus and the Father. Just as this discourse follows the rejection of Jesus by religious leaders (Mt. 23:1-36), they are condemned among the wicked as those who were people seemingly in a right relationship with God but were not. The goats in total were a people who are outright unbelievers and those who are not authentic believers at His second coming. By comparison, genuine believers are depicted as sheep in Scripture called to inherit the blessing of the King’s kingdom (Mt 9:36, 10:6, 15:24, 18:12, 26:31).⁴

The righteous and wicked people were made to stand in the presence of Jesus upon His second coming as foretold (Dan. 7:13-14). Jesus will speak judgment while the Holy angels are with Him, while the goats and creation shall witness the decree of Jesus as King of all that is His. All shall recognize and understand the blessings of the sheep. That genuine believers as sheep were those “blessed of My Father,” the subjects of the Lord’s doing. They are a people who are bestowed a spiritual blessing in Christ as written about by the Apostle Paul (Eph. 1:3). These people are those who were brought into the Kingdom as their access was pre-planned before the beginning of the world. The passage doesn’t provide specific identities of people, but rather a people as a whole who would believe and accept Jesus (i.e., sheep) by grace through faith (Eph 2:8-9).

The phrase in this passage, “prepared for you from the foundation of the world,” has far-reaching theological significance. A keyword here is “foundation,” which transliterates as the root Greek word “katabolē.” It is a word reference with the root meaning to “conceive of” with a “foundation.” To lay an initial plan, especially concerning a creative effort. The term “refers to the basis God has established, upon which all people can know Him. This was laid down before the first ray of sunshine or drop of water touched the earth.”⁵ What is incredibly astonishing is that this foundation-plan was designed and set before the world was formed.

Moreover, the inheritance was then prepared for His people, the sheep in this passage, at the setting of this foundation Jesus spoke about to His disciples. That there is this path of access to the kingdom of God. It is through belief, as evidenced by what His people do to care for others.

III.) Righteous believers are surprised by their good works for the Lord (v. 37-39).

³⁷ “Then the righteous will answer Him, ‘Lord, when did we see You hungry, and feed You, or thirsty, and give You something to drink? ³⁸ ‘And when did we see You a stranger, and invite You in, or naked, and clothe You? ³⁹ ‘When did we see You sick, or in prison, and come to You?’

The closest in context meaning of the term “righteous” in this passage articulates the idea of a person characterized with righteous actions and morals. Yet, in this sense, the righteous are represented as a group of people and not only a single person. Even though each person is judged individually, they together answer the King with questions about when He was helped and cared about. The repeated word in this verse is the term “when.” Comparatively, not as “how” or “where,” but “when” to indicate a desire for a specific time reference. The time interest suggests that if they knew each specific instance in their past, the details about who, where, what and how should follow.

Of substantial theological relevance, Dr. John MacArthur wrote by commentary of this section in Matthew as follows, “The deeds are not the basis for their entrance into the kingdom, but merely manifestations of God’s grace in their lives. They are the objective criteria for judgment because they are evidence of saving faith (Js 2:14-26).”⁶ The fact that the righteous did not have specifics about when their good works were performed, they were not relied upon for their justification and salvation. What they did without conscious effort did not justify themselves. Instead, they became rewarded for their efforts as an outcome of the faith that saved them. By so much that their identity in Scripture was “the righteous.”

IV.) What righteous believers did for the Lord’s people is what they did for Jesus (v.40).

⁴⁰ “The King will answer and say to them, ‘Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me.’ “

Jesus, as Judge and King, answers the questions of His people. With a response about who it was, they as the righteous had helped. It was not a response about “when” they helped people by their charity and good works. So, in responding this way, Jesus answered the question of the righteous sheep more directly and in no uncertain terms. By the King’s volition, He explains, in a surprising way. Those who were there among them, the sheep set apart, were His brothers. They loved and cared for one another — even those who were of the least in social stature, notoriety, or economic status. When there was a need for help among them, they were in unity; they were loved and looked after. The word is given in the Greek for “brothers” is ἀδελφός or ho adelphon or adelphoi which is to mean, a believing brother or siblings (brothers and sisters) (Mt. 28:10, Jn. 20:17, Rom 8:29, Heb 2:11). Remarkably, Jesus reveals that their righteousness applied to others was to Him as well.

V.) Wicked unbelievers before the Lord are condemned to eternal fire (v. 41-43).

⁴¹“Then He will also say to those on His left, ‘Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels; ⁴² for I was hungry, and you gave Me nothing to eat; I was thirsty, and you gave Me nothing to drink; ⁴³ I was a stranger, and you did not invite Me in; naked, and you did not clothe Me; sick, and in prison, and you did not visit Me.’

In full view of what Jesus said will transpire, the wicked and unbelieving people shall hear what is to befall them in judgment. Jesus speaks to the people, or goats as they are called, and He tells them to depart from His presence. This is the same phrase that appears in Matthew 7:23 when Jesus earlier tells the workers of lawlessness to depart from him. While the phrase “Depart from Me” appears in this passage (v.41), it also appears in Matthew 7:23 as having a further reference to Psalm 6:8. Jesus quotes Scripture in the Matthew 7:23 instance to reference the Psalm, but not here in verse 41. As it is written in the Psalm of David, “Depart from me, all you who do iniquity.”

So, it is explicit that by knowing Jesus in Matthew 7:23, He was loved by helping, comforting, serving, and relieving others of pain and suffering. Specifically, those affected who were His adelphoi (believer siblings) as spoken earlier in this passage.

It is necessary to reiterate that the nations spoken about in this passage are those who are in the Tribulation. They are present as Jesus again returns to earth in His glory. While the context here is concerning specific individuals among all the nations, the theological principle of accountability holds for believers and unbelievers throughout history. As there will be a separate Great White Throne judgment that takes place according to Scripture (Rev. 20:11-15), this prior judgment of the nations is an indication of what is to come among all people both dead and alive. Not just those who are present in judgment at the Lord’s second coming (the sheep & the goats). This judgment at the Lord’s second coming is a glimpse of the final judgment in the distant future. Everyone, according to Scripture, shall be judged by what he or she has done. That is, specifically, those who believe in Jesus, love Him, and by faith act upon what He has commanded. As compared to those who get judged by their actions and do not believe in Christ to simply live for themselves.

The reference of condemnation here pertains to accursed individuals. Notice as compared to verse 34, the “of My Father” phrase is absent from the condemnation to suggest their eternal demise is self-inflicted. Their destination is into everlasting punishment. In contrast to what the prophet Daniel wrote about the end times, “Many of those who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt (Dan. 12:2).” So, both in the Old Testament and the New, there is a difference between the destination of people groups as reiterated with specificity from Jesus in His discourse on the Mount of Olives.

In 2 Peter 2:4, the Apostle Peter makes a remarkable and punctuated point about how God did not spare the devil and his angels, but instead, He cast them into hell. They became bound by the chains of darkness as a place committed to them due to their sin. It is this place that Jesus refers to in His illustration about the sheep and the goats (v.41). A form of due punishment expressed as a place of fire, this is a place of an eternal burning, or an everlasting consuming fire as again spoken about in many places throughout Scripture (Mk. 9:48, Lk. 16:24, Jude 7). Those who became separated to the left of Jesus for judgment get condemned in the presence of everyone there. It is speculative, but inferential that the angels who arrived with Jesus (v.31) have a role in gathering the people together, setting up the separation, with finally the removal and placement of people at their destination of either heaven (the kingdom) or hell (eternal fire).

As the wicked are driven into darkness and eternal torment, Jesus declares the reasons for their destruction. There were sins of omission and rejection of Christ together committed during a lifetime period of grace. His specifics made plain the absence of what the righteous did by explicit communication. Jesus intended to mean what He said in verses 35-36. Jesus exacted the right and effective judgment against the wicked because they did not demonstrate a love for people. To care for the sick, feed His sheep (Jn 21:17), and visit the persecuted, or captive in prison. These were the specifics that communicate the necessity of loving and caring for those who are in need. To the eternal condemnation of those who do not, they are permanently and eternally separated as they leave the Lord or depart the King’s presence.

VI.) Wicked unbelievers are surprised by their lack of good works for the Lord (v. 44-45).

⁴⁴“Then they themselves also will answer, ‘Lord, when did we see You hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not take care of You?’⁴⁵“Then He will answer them, ‘Truly I say to you, to the extent that you did not do it to one of the least of these, you did not do it to Me.’

It is incredible that verses 44-45 are a mirror image of 35-36 yet were spoken together precisely about what explains the judgment and eternal demise of the wicked. These pronouncements of Jesus were a testimony of what the people would not do to care, help, and serve others. More specifically, these are the people who would not extend mercy to the remnant population of Jewish believers during the Tribulation.⁷ They are not the “brothers of Mine” that Jesus spoke about in verse 40. Their condemnation was unambiguous as Jesus made His comparison before everyone present in the coming judgment. The sheep population helped others as those who are righteous, while it is the very same thing that the goats would not or did not do. Since it was the nations gathered before Jesus, they were not just professing believers who became separated from genuine believers. It is everyone who appears in judgment at the second coming of Jesus, the Messiah.

VII.) Wicked unbelievers enter punishment. Righteous believers enter eternal life (v. 46).

As prophesied by the prophet Isaiah (Is 53:1), we see through the course of history, a divine decree about what is to become of those who accept Him, repent and bear the fruit of their faith. Conversely, those who profess that they belong to Christ without receiving Him in faith will perish. In either case, where their works reveal redemption or a lack thereof. Both groups shall “go away” to a destination and state of being due to their temporal condition and circumstances. Either to an eternity of punishment, or reward.

⁴⁶ “These will go away into eternal punishment, but the righteous into eternal life.”

The reward for the righteous is more specific as it is a life of far better quality with Jesus in His kingdom. In contrast, the punishment of wicked unbelievers who reject Jesus becomes driven to where the Devil and his angels are. Two outcomes, two domains, with God in everlasting happiness, satisfaction, contentment, joy, and glory (Mt. 19:29; Jn.3:15f, 36; 5:24; 6:27, 40, 47, 54; 17:2f; Acts 13:46, 48; Rom 2:7; 5:21; 6:23; Gal. 6:8, 1 Jn. 5:11). While the other, according to Jesus, the prophets, and apostles, is unspeakable misery, pain, and torment (Dan. 12:2, John 5:29, Acts 24:15).

Application

Where the gospel is shared, believers and unbelievers today have an unmistakable and clear opportunity to accept Christ and serve Him well by caring for others who are in need. Most notably, by caring for those who are of the faith, those He considers His siblings (Heb 2:11). This is an imperative given to us in Jesus’s answer to His apostles on the Mount of Olives. His words must resonate with us today to act upon them. As Scripture speaks to us about the sheep and the goats, we understand true meaning about judgment to come. What is to come when we all appear before the Lord to account for our actions or omissions. This specific theological principle explicitly informs us that we are each accountable. For our relationship to and acceptance of Jesus and what it is we do to help, comfort, and serve others.

As a practical matter, to reflect God’s love upon us, we are to love one another by what we do in terms of charity, giving, selflessness, volunteer work, missions, ministry, how we conduct ourselves during employment, in family life, and so forth. Take an interest in sharing your faith to strangers. Encourage your family members with words of Scripture. Give money to causes that support the Lord’s kingdom. Give money to those in poverty, in prison, or who are homeless because you may not know who belongs to the Lord and who does not. Pray about what you can do with conviction which testifies of your love and faith in Christ. Make it your practice to love others well. Not only because of the reward Jesus speaks to us about, but because as He loved us, we are to love others. By doing so, we demonstrate in full assurance that it is He who recognizes our love for Him.

If you are looking for an opportunity to care for others, in one of many innumerable ways, please consider Compassion International. This is an organization that teaches a Christ-centered life while alleviating poverty in numerous locations. You can sponsor a child, or give as desired as your heart leads.

Bibliography

¹ Rose Book of Bible & Christian History Timelines. (Peabody, Mass.: Hendrickson Publishers)
² A Concise Dictionary of the Words in The Greek New Testament and The Hebrew Bible with their Renderings in the Authorized English Version. (2009) (Logos Research Systems, Inc.), term #1161
³ John Peter Lange and Philip Schaff, A Commentary on the Holy Scriptures: Matthew. (Logos Research Systems, Inc.), Part 5, Section 5, Exegetical and Critical
⁴ English Standard Version, Classic Reference Bible: 2016. (Crossway Bibles, Good News Publishers). Footnotes: Matthew 25:31-46
⁵ Helps^TM Word Studies, 2011. Helps Ministries, Inc. (https://biblehub.com/greek/2602.htm)
⁶ John MacArthur, MacArthur Study Bible 2^nd Edition NKJV, 2019. (Thomas Nelson Publishers), 1310
⁷ John F. Walvoord and Roy B Zuck, The Bible Knowledge Commentary, Sixth Printing, 1986. (Victor Books, SP Publications), 81