Mat 25:31-40, Joh 5:22-30 | Barnes | STEP | Verse 31. When the Son of man , etc. This is in answer to the question which the disciples proposed to him respecting the end of the world, . That this refers to the last judgment, and not, as some have supposed, to the destruction of Jerusalem, appears (1.) from the fact that it was in answer to an express inquiry respecting the end of the world. (2.) All nations were to be assembled--which did not take place at Jerusalem. (3.) A separation was to take place between the righteous and the wicked --which was not done at Jerusalem. (4.) The rewards and punishments are declared to be eternal. None of these things took place at the destruction of Jerusalem. In his glory . In his own proper honour. With his glorified body, and as the Head and King of the universe, . The throne of his glory . This means, in the language of the Hebrews, his glorious or splendid throne. It is not to be taken literally, as if there would be a material throne or seat of the King of Zion. It expresses the idea that he will come as a King and Judge to assemble his subjects before him, and to appoint them their rewards. (v) "When"

Matthew 25:31-40

Verse 31. When the Son of man, etc. This is in answer to the question which the disciples proposed to him respecting the end of the world, Mt 24:3. That this refers to the last judgment, and not, as some have supposed, to the destruction of Jerusalem, appears

(1.) from the fact that it was in answer to an express inquiry respecting the end of the world.

(2.) All nations were to be assembled--which did not take place at Jerusalem.

(3.) A separation was to take place between the righteous and the wicked --which was not done at Jerusalem.

(4.) The rewards and punishments are declared to be eternal. None of these things took place at the destruction of Jerusalem.

In his glory. In his own proper honour. With his glorified body, and as the Head and King of the universe, Acts 1:11, Ep 1:20-22, 1Thes 4:16 1Cor 15:24,25.

The throne of his glory. This means, in the language of the Hebrews, his glorious or splendid throne. It is not to be taken literally, as if there would be a material throne or seat of the King of Zion. It expresses the idea that he will come as a King and Judge to assemble his subjects before him, and to appoint them their rewards.

(v) "When" Dan 7:13, Zech 14:5, Mt 16:27, 19:28, Mk 8:38, Acts 1:11, 1Thes 4:16 2Thes 1:7, Jude 1:14, Rev 1:7 Verse 32. And before him, etc. At his coming to judgment, the world will be burned up and destroyed, 2Pet 3:10,12, Rev 20:11. The dead in Christ, i.e., all true Christians--shall be first raised up from their graves, 1Thes 4:16. The living shall be changed --i.e., shall be made like the glorified bodies of those that are raised from the dead, 1Cor 15:52-54, 1Thes 4:17. All the wicked shall rise and come forth to judgment, Jn 5:28,29, Dan 12:2; Mt 13:41,42, Rev 20:13. Then shall the world be judged, the righteous saved, and the wicked punished.

And he shall separate, etc. Shall determine respecting their character, and shall appoint them their doom accordingly.

(w) "And before him" Rom 14:10, 2Cor 5:10, Rev 20:12 (x) "separate them" Eze 20:38, Mt 13:49 (y) "shepherd divideth" Ps 78:52, Jn 10:14,27 Verse 33. Shall set the sheep, etc. By the sheep are denoted, here, the righteous. The name is given to them because the sheep is an emblem of innocence and harmlessness. See Jn 10:7, 14-16, 27; Ps 100:3, 74:1, 23:1

On his right hand. The right hand is the place of honour, and denotes the situation of those who are honoured, or those who are virtuous. See Eccl 10:2, Eph 1:20, Ps 110:1, Acts 2:25,33.

The goats. The wicked. See Eze 34:17.

The left. That is, the left hand. This was the place of dishonour, denoting condemnation. See Eccl 10:2.

(z) "right hand" Heb 1:3 Verse 34. The King. That is, the Lord Jesus, the King of Zion and of the universe, now acting as Judge, Lk 19:38, Jn 18:37, Rev 17:14, 19:16.

Blessed of my Father. Made happy, or raised to felicity by my Father. Mt 5:3.

Inherit the kingdom. Receive as heirs the kingdom, or be received there as the sons of God. Christians are often called heirs of God, Rom 8:17, Gal 4:6,7, Heb 1:14, 1Jn 3:2.

Prepared for you, etc. That is, designed for you, or appointed for you. The phrase, from the foundation of the world, is used to denote that this was appointed for them in the beginning; that God has no new plan; that the rewards which he will now confer on them he always intended to confer. Christ says to the righteous that the kingdom was prepared for them. Of course God meant to confer it on them. They were individuals; and it follows that he intended to bestow his salvation on them as individuals. Accordingly, the salvation of his people is uniformly represented as the result of the free gift of God, according to his own pleasure, bestowed on individuals, and by a plan which is eternal, Rom 8:29,30, Eph 1:4, 5, 11, 12, 2Thes 2:13; 1Pet 1:2, Jn 6:37. This is right and consistent with justice; for,

(1.) all men are by nature equally undeserving.

(2.) Bestowing favours on one does not do injustice to another, where neither deserves favour. Pardoning one criminal is not injuring another. Bestowing great talents on Locke, Newton, or Paul, did not injure me.

(3.) If it is right for God to give eternal life to his people, or to admit them to heaven, it was right to determine to do it, which is but another way of saying that God resolved from all eternity to do right. Those who perish choose the paths which lead to death, and will not be saved by the merits of Jesus. No blame can be charged on God if he does not save them against their will, Jn 5:40, Mk 16:15, 16.

(a) "blessed of" Ps 115:15 (b) "inherit" Rom 8:17, 1Pet 1:4 (c) "the kingdom" 1Thes 2:12, Rev 5:10 (d) "prepared" 1Cor 2:9, Heb 11:16 Verses 35,36. I was an hungred. The union between Christ and his people is the most tender and endearing of all connexions. It is represented by the closest unions of which we have knowledge, Jn 15:4-6; Eph 5:23-32, 1Cor 6:15. This is a union not physical, but moral; a union of feelings, interests, plans, destiny; or, in other words, he and his people have similar feelings, love the same objects, share the same trials, and inherit the same blessedness, Jn 14:19, Rev 3:5, 21, Rom 8:17. Hence he considers favours shown to his people as shown to himself, and will reward them accordingly, Mt 10:40, 42. They show attachment to him, and love to his cause. By showing kindness to the poor, and needy, and sick, they show that they possess his spirit--for he did it when on earth; they evince attachment to him, for he was poor and needy; and they show that they have the proper spirit to fit them for heaven, 1Jn 3:14,17, Jas 2:1-5, Mk 9:41.

Was a stranger. The word stranger means a foreigner, or traveller; in our language, one unknown to us. To receive such to the rites of hospitality was, in eastern countries, where there were few or no public houses, a great virtue. See Gen 18:1-8, Heb 13:2.

Took me in. Into your house. Received me kindly.

Naked. Poorly clothed. Among the Jews they were called naked who were clad in poor raiment, or they who had on only the tunic or inner garment, without any outer garment. Mt 5:40, Acts 19:16; Mk 14:51,52, Job 22:6, Isa 58:7.

(e) "For I was" Is 58:7, Eze 18:7 (f) "stranger" 1Pet 4:9, 3Jn 1:5 Verse 36. Mt 25:35

(g) "naked" Jas 2:15,16 (h) "ye visited" Jas 1:27 (i) "in prison" 2Ti 1:16, Heb 13:2 Verses 37-39. Then shall the righteous, etc. This answer is indicative of humility--a deep sense of their being unworthy such commendation. They will feel that their poor acts of kindness have come so far short of what they should have been, that they have no claim to praise or reward. It is not, however, to be supposed that in the day of judgment this will be actually said by the righteous, but that this would be a proper expression of their feelings. Verse 38. Mt 25:37 Verse 39. Mt 25:37 Verse 40. One of the least of these. One of the obscurest, least known, poorest, and most despised and afflicted.

My brethren. Either those who are Christians, whom he condescends to call brethren, or those who are afflicted, poor, and persecuted, who are his brethren and companions in suffering, and who suffer as he did on earth. See Heb 2:11, Mt 12:50. How great is the condescension and kindness of the Judge of the world, thus to reward our actions, and to consider what we have done to the poor as done to him!

(l) "Inasmuch" Prov 19:17, Mk 9:41, Heb 6:10

John 5:22-30

Verse 22. Judgeth no man. Jesus in these verses is showing his equality with God. He affirmed (Jn 5:17) that he had the same power over the Sabbath that his Father had; in Jn 5:19 that he did the same things as the Father; in Jn 5:21 particularly that he had the same power to raise the dead. He now adds that God has given him the authority to judge men. The Father pronounces judgment on no one. This office he has committed to the Son. The power of judging the world implies ability to search the heart, and omniscience to understand the motives of all actions. This is a work which none but a divine being can do, and it shows, therefore, that the Son is equal to the Father.

Hath committed, Hath appointed him to be the judge of the world. In the previous verse he had said that he had power to raise the dead; he here adds that it will be his, also, to judge them when they are raised. See Mt 25:31-46, Acts 17:31.

(t) "hath committed" Mt 11:27, Acts 17:31, 2Cor 5:10 Verse 23. That all men should honour, &c. To honour is to esteem, reverence, praise, do homage to. We honour one when we ascribe to him in our hearts, and words, and actions the praise and obedience which are due to him. We honour God when we obey him and worship him aright. We honour the Son when we esteem him to be as he is; when we have right views and feelings toward him. As he is declared to be God (Jn 1:1), as he here says he has power and authority equal with God, so we honour him when we regard him as such. The primitive Christians are described by Pliny, in a letter to the Emperor Trajan, as meeting together to sing hymns to Christ as God. So we honour him aright when we regard him as possessed of wisdom, goodness, power, eternity, omniscience -- equal with God.

Even as. To the same extent; in the same manner. Since the Son is to be honoured EVEN AS the Father, it follows that he must be equal with the Father. To honour the Father must denote religious homage, or the rendering of that honour which is due to God; so to honour the Son must also denote religious homage. If our Saviour here did not intend to teach that he ought to be worshipped, and to be esteemed as equal with God, it would be difficult to teach it by any language which we could use.

He that honoureth not the Son. He that does not believe on him, and render to him the homage which is his due as the equal of God.

Honoureth not the Father. Does not worship and obey the Father, the first person of the Trinity--that is, does not worship God. He may imagine that he worships God, but there is no God but the God subsisting as Father, Son, and Holy Ghost. He that withholds proper homage from one, withholds it from all. He that should refuse to honour the Father, could not be said to honour God; and in the like manner, he that honoureth not the Son, honoureth not the Father. This appears farther from the following considerations:--

1st. The Father wills that the Son should be honoured. He that refuses to do it disobeys the Father.

2nd. They are equal. He that denies the one denies also the other.

3rd. The same feeling that leads us to honour the Father will also lead us to honour the Son, for he is "the brightness of his glory, and the express image of his person," Heb 1:3.

4th. The evidence of the existence of the Son is the same as that of the Father. He has the same wisdom, goodness, omnipresence, truth, power.

And from these verses we may learn --

1st. That those who do not render proper homage to Jesus Christ do not worship the true God.

2nd. There is no such God as the infidel professes to believe in. There can be but one God; and if the God of the Bible be the true God, then all other gods are false gods.

3rd. Those who withhold proper homage from Jesus Christ, who do not honour him EVEN AS they honour the Father, cannot be Christians.

4th. One evidence of piety is when we are willing to render proper praise and homage to Jesus Christ --to love him, and serve and obey him, with all our hearts.

5th. As a matter of fact, it may be added that they who do not honour the Son do not worship God at all. The infidel has no form of worship; he has no place of secret prayer, no temple of worship, no family altar. Who ever yet heard of an infidel that prayed? Where do such men build houses of worship? Where do they meet to praise God? Nowhere. As certainly as we hear the name infidel, we are certain at once that we hear the name of a man who has no form of religion in his family, who never prays in secret, and who will do nothing to maintain the public worship of God. Account for it as men may, it is a fact that no one can dispute, that it is only they who do honour to the Lord Jesus that have any form of the worship of God, or that honour him; and their veneration for God is just in proportion to their love for the Redeemer--just as they honour him. Verse 24. He that heareth my word. To hear, in this place, evidently denotes not the outward act of hearing, but to receive in a proper manner; to suffer it to make its proper impression on the mind; to obey. The word hear is often used in this sense, Mt 11:15, Jn 8:47, Acts 3:23. Many persons outwardly hear the gospel who neither understand nor obey it.

My word. My doctrine, my teaching. All that Jesus taught about himself, as well as about the Father.

On him that sent me. On the Father, who, in the plan of redemption, is represented as sending his Son to save men. See Jn 3:17. Faith in God, who sent his Son, is here represented as being connected with everlasting life; but there can be no faith in him who sent his Son, without faith also in him who is sent. The belief of one of the true doctrines of religion is connected with, and will lead to, the belief of all.

Hath everlasting life. The state of man by nature is represented as death in sin, Eph 2:1. Religion is the opposite of this, or is life. The dead regard not anything. They are unaffected by the cares, pleasures, amusements of the world. They hear neither the voice of merriment nor the tread of the living over their graves. So with sinners. They are unmoved with the things of religion. They hear not the voice of God; they see not his loveliness; they care not for his threatenings. But religion is life. The Christian lives with God, and feels and acts as if there was a God. Religion, and its blessings here and hereafter, are one and the same. The happiness of heaven is living unto God--being sensible of his presence, and glory, and power--and rejoicing in that. There shall be no more death there, Rev 21:4. This life, or this religion, whether on earth or in heaven, is the same--the same joys extended and expanded for ever. Hence, when a man is converted, it is said that he has everlasting life; not merely shall have, but is already in possession of that life or happiness which shall be everlasting. It is life begun, expanded, ripening for the skies. He has already entered on his inheritance--that inheritance which is everlasting.

Shall not come into condemnation. He was by nature under condemnation. See Jn 3:18. Here it is declared that he shall not return to that state, or he will not be again condemned. This promise is sure; it is made by the Son of God, and there is no one that can pluck them out of his hand, Jn 10:28. Comp. Rev 8:1.

But is passed from death unto life. Has passed over from a state of spiritual death to the life of the Christian. The word translated is passed would be better expressed by has passed. It implies that he has done it voluntarily; that none compelled him; and that the passage is made unto everlasting life. Because Christ is the author of this life in the soul, he is called the life (Jn 1:4); and as he has always existed, and is the source of all life, he is called the eternal life, 1Jn 5:20.

(v) "passed from death" 1Jn 3:14 Verse 25. The hour. The time.

Is coming. Under the preaching of the gospel, as well as in the resurrection of the dead.

Now is. It is now taking place. Sinners were converted under his ministry and brought to spiritual life.

The dead. Either the dead in sins, or those that are in their graves. The words of the Saviour will apply to either. Language, in the Scriptures, is often so used as to describe two similar events. Thus the destruction of Jerusalem and the end of the world are described by Jesus in the same language, Matthew 24 and 25. The return of the Jews from Babylon, and the coming of the Messiah, and the spread of his gospel, are described in the same language by Isaiah, Isaiah 40-41. Comp. Is 7:14. The renewal of the heart, and the raising of the dead at the judgment, are here also described in similar language, because they so far resemble each other that the same language will apply to both.

The voice of the Son of God. The voice is that by which we give command. Jesus raised up the dead by his command, or by his authority. When he did it he spoke, or, commanded it to be done. Mk 5:41, "He took the damsel by the hand, and said, `Talitha cumi.'" Lk 7:14: "And he came and touched the bier, and said, `Young man, I say unto thee, Arise.'" Jn 11:43: "He cried with a loud voice, `Lazarus, come forth.'" So it is by his command that those who are dead in sins are quickened or made alive, Jn 5:21. And so at the day of judgment the dead will be raised by his command or voice, though there is no reason to think that his voice will be audibly heard, Jn 5:28.

Shall live. Shall be restored to life.

(w) "the dead shall hear" Jn 5:28, Eph 2:1. Verse 26. As the Father hath life. God is the source of all life. He is thence called the living God, in opposition to idols which have no life. Acts 14:15: "We preach unto you that ye should turn from these vanities (idols) unto the living God," Josh 3:10, 1Sam 17:26; Jer 10:10. See also Isa 40:18-31.

In himself. This means that life in God, or existence, is not derived from any other being. Our life is derived from God. Gen 2:7: God "breathed into his nostrils the breath of life, and man became a living soul"--that is, a living being. All other creatures derive their life from him. Ps 104:29, 30: "Thou sendest forth thy spirit, they are created; thou takest away their breath, they die and return to their dust." But God is underived. He always existed as he is. Ps 90:2 "From everlasting to everlasting thou art God." He is unchangeably the same, Jas 1:17. It cannot be said that he is self-existent, because that is an absurdity; no being can originate or create himself; but he is not dependent on any other for life. Of course, no being can take away his existence; and of course, also, no being can take away his happiness. He has in himself infinite sources of happiness, and no other being, no change in his universe can destroy that happiness.

So. In a manner like his. It corresponds to the first "as," implying that one is the same as the other; life in the one is the same, and possessed in the same manner, as in the other.

Hath he given. This shows that the power or authority here spoken of was given or committed to the Lord Jesus. This evidently does not refer to the manner in which the second person of the Trinity exists, for the power and authority of which Christ here speaks is that which he exercises as Mediator. It is the power of raising the dead and judging the world. In regard to his divine nature, it is not affirmed here that it is in any manner derived; nor does the fact that God is said to have given him this power prove that he was inferior in his nature or that his existence was derived. For,

1st. It has reference merely to office. As Mediator, he may be said to have been appointed by the Father.

2nd. Appointment to office does not prove that the one who is appointed is inferior in nature to him who appoints him. A son may be appointed to a particular work by a parent, and yet, in regard to talents and every other qualification, may be equal or superior to the father. He sustains the relation of a son, and in this relation there is an official inferiority. General Washington was not inferior in nature and talents to the men who commissioned him. He simply derived authority from them to do what he was otherwise fully able to do. So the Son, as Mediator, is subject to the Father; yet this proves nothing about his nature.

To have life. That is, the right or authority of imparting life to others, whether dead in their graves or in their sins.

In himself. There is much that is remarkable in this expression. It is IN him as it is IN God. He has the control of it, and can exercise it as he will. The prophets and apostles are never represented as having such power in themselves. They were dependent; they performed miracles in the name of God and of Jesus Christ (Acts 3:6, 4:30, 16:18); but Jesus did it by his own name, authority, and power. He had but to speak, and it was done, Mk 5:41, Lk 7:14, Jn 11:43. This wonderful commission he bore from God to raise up the dead as he pleased; to convert sinners when and where he chose; and finally to raise up all the dead, and pronounce on them an eternal doom according to the deeds done in the body. None could do this but he who had the power of creation--equal in omnipotence to the Father, and the power of searching all hearts--equal in omniscience to God.

(x) "life in himself" 1Cor 15:45 Verse 27. Hath given him authority. Hath appointed him to do this. Has made him to be judge of all. This is represented as being the appointment of the Father, Acts 17:31. The word authority here (commonly rendered power) implies all that is necessary to execute judgment--all the physical power to raise the dead, and to investigate the actions and thoughts of the life; and all the moral right or authority to sit in judgment on the creatures of God, and to pronounce their doom.

To execute judgment. To do judgment--that is, to judge. He has appointment to do justice; to see that the universe suffers no wrong, either by the escape of the guilty or by the punishment of the innocent.

Because he is the Son of man. The phrase Son of man here seems to be used in the sense of "because he is a man," or because he has human nature. The term is one which Jesus often gives to himself, to show his union with man and his interest in man. Mt 8:19,20. It is to be remarked here that the word son has not the article before it in the original: "Because he is a Son of man"--that is, because he is a man. It would seem from this that there is a propriety that one in our nature should judge us. What this propriety is we do not certainly know. It may be,

1st. Because one who has experienced our infirmities, and who possesses our nature, may be supposed by those who are judged to be better qualified than one in a different nature.

2nd. Because he is to decide between man and God, and it is proper that our feelings, and nature, and views should be represented in the judge, as well as those of God.

3rd. Because Jesus has all the feelings of compassion we could ask--all the benevolence we could desire in a judge; because he has shown his disposition to defend us by giving his life, and it can never be alleged by those who are condemned that their judge was a distant, cold, and unfriendly being. Some have supposed that the expression Son of man here means the same as Messiah Dan 7:13,14, and that the meaning is that God hath made him judge because he was the Messiah. Some of the ancient versions and fathers connected this with the following verse, thus: "Marvel not because I am a man, or because this great work is committed to a man apparently in humble life. You shall see greater things than these." Thus the Syriac version reads it, and Chrysostom, Theophylact, and some others among the fathers.

(y) "authority" Jn 5:22 Verse 28. Marvel not. Do not wonder or be astonished at this.

The hour is coming. The time is approaching or will be.

All that are in the graves. All the dead, of every age and nation. They are described as in the graves. Though many have turned to their native dust and perished from human view, yet God sees them, and can regather their remains and raise them up to life. The phrase all that are in the graves does not prove that the same particles of matter will be raised up, but it is equivalent to saying all the dead. 1Cor 15:35-38.

Shall hear his voice. He will restore them to life, and command them to appear before him. This is a most sublime description, and this will be a wonderful display of almighty power. None but God can see all the dead, none but he could remould their frames, and none else could command them to return to life. Verse 29. Shall come forth. Shall come out of their graves. This was the language which he used when he raised up Lazarus, Jn 11:43,4.

They that have done good. That is, they who are righteous, or they who have by their good works shown that they were the friends of Christ. See Mt 25:34-36.

Resurrection of life. Religion is often called life, and everlasting life. Jn 5:24. In the resurrection the righteous will be raised up to the full enjoyment and perpetual security of that life. It is also called the resurrection of life, because there shall be no more death, Rev 21:4. The enjoyment of God himself and of his works; of the society of the angels and of the redeemed; freedom from sickness, and sin, and dying, will constitute the life of the just in the resurrection. The resurrection is also called the resurrection of the just (Lk 14:14), and the first resurrection, Rev 20:5,6.

The resurrection of damnation. The word damnation means the sentence passed on one by a judge--judgment or condemnation. The word, as we use it, applies only to the judgment pronounced by God on the wicked; but this is not its meaning always in the Bible. Here it has, however, that meaning. Those who have done evil will be raised up to be condemned or damned. This will be the object in raising them up--this the sole design. It is elsewhere said that they shall then be condemned to everlasting punishment (Mt 25:46), and that they shall be punished with everlasting destruction (2Thes 1:8,9); and it is said of the unjust that they are reserved unto the day of judgment to be punished, 2Pet 2:9. That this refers to the future judgment--to the resurrection then, and not to anything that takes place in this life-- is clear from the following considerations:

1st. Jesus had just spoken of what would be done in this life--of the power of the gospel, Jn 5:25. He adds here that something still more wonderful--something beyond this--would take place. All that are in the graves shall hear his voice.

2nd. He speaks of those who are in their graves, evidently referring to the dead. Sinners are sometimes said to be dead in sin. This is applied in the Scriptures only to those who are deceased.

3rd. The language used here of the righteous cannot be applied to anything in this life. When God converts men, it is not because they have been good.

4th. Nor is the language employed of the evil applicable to anything here. In what condition among men can it be said, with any appearance of sense, that they are brought forth from their graves to the resurrection of damnation? The doctrine of those Universalists who hold that all men will be saved immediately at death, therefore, cannot be true. This passage proves that at the day of judgment the wicked will be condemned. Let it be added that if then condemned they will be lost for ever. Thus (Mt 25:46) it is said to be everlasting punishment; 2Thes 1:8,9, it is called everlasting destruction. There is no account of redemption in hell--no Saviour, no Holy Spirit, no offer of mercy there. Verse 30. Of mine own self. See Jn 5:19. The Messiah, the Mediator, does nothing without the concurrence and the authority of God. Whatever he does, he does according to the will of God.

As I hear I judge. To hear expresses the condition of one who is commissioned or instructed. Thus (Jn 8:26), "I speak to the world those things which I have heard of him;" Jn 8:18, "As the father hath taught me, I speak those things." Jesus here represents himself as commissioned, taught, or sent of God. When he says, "as I hear," he refers to those things which the Father had showed him Jn 5:20--that is, he came to communicate the will of God; to show to man what God wished man to know.

I judge. I determine or decide. This was true respecting the institutions and doctrines of religion, and it will be true respecting the sentence which he will pass on mankind at the day of judgment. He will decide their destiny according to what the Father will and wishes--that is, according to justice.

Because I seek, &c. This does not imply that his own judgment would be wrong if he sought his own will, but that he had no private ends, no selfish views, no improper bias. He came not to aggrandize himself, or to promote his own views, but he came to do the will of God. Of course his decision would be impartial and unbiased, and there is every security that it will be according to truth. See Lk 22:42 where he gave a memorable instance, in the agony of the garden, of his submission to his Father's will.