In Matthew 25:31–46, the conclusion of the eschatological discourse shifts attention from the call to prepare for judgment to the judgment itself. The emotional core of the passage is an eloquent description of kindness toward the poor, hungry, sick, and imprisoned (vv. 35–36). Further, Jesus says that every good deed has unexpected depths. Care for the “least of these my brothers” is care for Christ, and neglect of the “least of these” is neglect of Christ (vv. 37–40, 44–45). The passage should rouse readers to aid the needy. Further, the presence or absence of good deeds reveals who is a sheep and who is a goat (v. 46).

Scholars do not always agree on the interpretation of verses 31–46. Under the influence of nineteenth-century liberalism, most critical scholars take the teaching as a call to kindness to the needy, especially the “most destitute of all humanity.”426 Today’s naive reader may suffer under the bland ethic of generalized benevolence and “doing good.” For some exegetes, the “least of these my brothers” refers to needy people everywhere. The passage therefore “eliminates distinctions . . . between Jews and Gentiles” and between “Jesus’ disciples and unbelievers.”427 It establishes acts of loving mercy as the basis for judgment and therefore for entry into or exclusion from the kingdom. Proponents say their view follows the summons to love neighbors and to do good to them (Lev. 19:17–18; Matt. 22:39; James 2:14–17).

If the orthodox object that this is salvation by works, proponents of this view might reply that it is salvation by allegiance to Christ, the King, who teaches and demonstrates a way of universal love. On this view, the “least of these my brothers” are the neediest humans. France summarizes, “Until fairly recently it was generally assumed that this passage grounded eternal salvation on works of kindness to all in need, and that therefore its message was a sort of humanitarian ethic with no specifically Christian content.”428

For several decades, leading NT scholars have done exegetical work that better coheres with Matthew, the canon, and orthodox Christianity. They begin with Matthew’s language. First, Matthew presents Jesus as calling the needy “my brothers,” and in Matthew “brothers” means fellow believers (5:22–25; 12:48–50; 28:10). Second, “least” is a superlative of “little ones,” which denotes believers in Matthew (10:42; 18:6, 10, 14; cf. Mark 9:42; Luke 17:2). Third, in Matthew’s prior use of “little ones” at 10:42, the “little ones” are messengers of the kingdom. If these points are correct, then eternal life is, as elsewhere in Scripture, a consequence of covenant faithfulness, shown in the reception of God’s messengers. Kindness to them is good but not intrinsically meritorious (10:11–14, 40–42, below).

  VIII.H.  Disciples Watch and Remain Prepared (24:42–25:46) . . .

5.  Prepared to Render an Account before the Son of Man (25:31–46)

Like Matthew 24:36–51 and John 10:1–10, Matthew 25:31–46 is a discourse laden with semiparabolic imagery. It begins with the arrival of the “Son of Man,” later called the “King,” who takes his throne and gathers the nations to face his judgment (vv. 31–32). He separates the sheep from the goats (v. 33). The sheep have shown kindness to the “least of these my brothers”; the goats have not (vv. 34–45). Each group expresses surprise, not at their fate but because they were unaware that their actions toward the needy were so significant (vv. 37–39, 44). The passage ends with a statement on the destiny of each group (v. 46).

Theologically, it is essential to see that works constitute the evidence, but not the basis, for judgment. Jesus consistently teaches that the redeemed must say good words and do good deeds (12:37; 16:27). And they do, because healthy trees bear good fruit (25:35–43; cf. 7:17). While their language differs, the Gospels agree with Paul that salvation is by faith. Works are the evidence of faith, since real faith necessarily generates good works. This principle ought to stir gratitude for and confidence in Christ’s work in us and also spur humble self-evaluation.

To put it schematically, there are four ways to view the relationship between salvation and works. The arrow means “produces” or “results in.”

View one says that good works produce salvation by earning God’s favor. View two says that if a man believes and performs works, he gains salvation. View three says that faith results in salvation. View four says faith leads to salvation and works follow. The entire NT testifies that Christians are saved by faith alone but that real faith is never alone. Works are the necessary fruit of spiritual life. Narrowly construed, this passage focuses on the “work” of treating Jesus’ messengers well. Even so, the passage encourages performing good deeds to everyone.

Chapter 25 says that the Lord assesses all human works because works demonstrate faith. This includes the work one does at his or her place of employment. Christians tend to think that they feed the hungry at soup kitchens, but why would one think that Jesus has volunteer activities in mind? Why exclude work done in the food industry, for example?

At work, people have the greatest capacity to care for the hungry, the thirsty, and the sick. If by faith workers consecrate their work to God, hoping to love their neighbors, including their customers, such work serves God, and he will see it. According to Lester DeKoster, Jesus teaches that if one’s work has any role that helps brings food to the hungry, water to the thirsty, clothing to the naked, or health and humane treatment for the sick and the prisoner, Jesus is pleased.433 When Jesus says, “I was in prison and you came to me,” he blesses all who assist the lonely, the outcast, the isolated. Through these categories one can see how faithful labor in education, finance, transportation, administration, law, and management all participate in Jesus’ blessing.

Most workers find it difficult to locate the value of their labor. Truck drivers tend to minimize their contribution to society, thinking, “The farmer grows the food; I just deliver it.” But where would people be without food processors, distributors, or truck drivers? Would people drive to Kansas for beef, to Iowa for corn, to Idaho for potatoes, to Minnesota for wheat? Everyone in the food chain contributes. The supplier sells seeds, fertilizer, and equipment. Truck drivers, stock hands, and cashiers deliver it to customers. Everyone helps bring food to the table and so love people through their work. Many people have difficulty seeing this. Consider teachers. The math teacher does not know which former algebra students are now engineers who build fine bridges. The art teacher cannot see that a student has become an architect with visual flair. When Jesus says, “I was in prison,” he blesses all acts of compassion. When he says, “I was a stranger,” he honors everyone who connects people, anyone who helps people communicate, find relationships, and create a sense of shared humanity and identity.434 Can communication also separate people through misinformation, gossip, and fearmongering? Yes. That is precisely why believers should work faithfully in the field. But the goodness of our work calls for hope as surely as its fallenness demands perseverance. Society needs disciples in every honest calling.435

This passage provides additional elements of a biblical eschatology. It teaches believers to anticipate eternal life. Paul writes, “We will always be with the Lord” (1 Thess. 4:17). Disciples prepare for that day through prayer and worship that function as rehearsal for life with the Lord. Since in Matthew 25:31–46 the Lord speaks to his people about their works, and they respond on judgment day, we understand that personal identity remains. Believers are not absorbed into the Godhead. If the Lord remembers our deeds, this implies that what we do in this life counts, that our individuality remains. This then implies that people will recognize others, just as the apostles recognized Moses and Elijah at the transfiguration (Matt. 17:1–8; Luke 9:28–36; cf. Luke 16:19–31). The passage probably also suggests that heaven is a place. God’s sheep “come” and inherit a kingdom, while the goats “depart” (Matt. 25:34–46; cf. 7:23). So the righteous are near God in the kingdom he prepares for us (25:34).