Mateus 25:41

DISCOURSE: 1398
THE DAY OF JUDGMENT

Mateus 25:34; Mateus 25:41; Mateus 25:46. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.…Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.…And these shall go away into everlasting punishment: but the righteous into life eternal.

IT is scarcely needful in a Christian assembly to prove that there will be a Day of Judgment; because no one entertains a doubt respecting it: but to impress on our minds a consideration of the judicial process, and of the eternal consequences which will instantly ensue, is of the utmost importance. Taking for granted, therefore, that there is amongst us a certain and universal expectation of that day, we shall proceed to notice the description which the Judge himself has given of it, from its commencement to its termination.
Let us call your attention to,

I. The preparatory solemnities—

These are comprised under two heads:

1. The coming of the Judge—

[Our blessed Lord is ordained to be the Judge both of the quick and dead. It is of himself that he speaks, when he says, “The Son of Man” shall come [Note: ver. 31.]. As the Son of Man, he stood at the bar of Pilate: and, as the Son of Man, he will summon the universe to his tribunal. As the Son of Man, he himself was judged, condemned, executed: and, as the Son of Man, he will pass judgment on all, whether men or devils. At his first advent he appeared in the lowest state of degradation, “a worm, and no man, a reproach of men, and despised of the people [Note: Salmos 22:6.]: but in that day “he will come with power and great glory,” surrounded by myriads of his holy angels. The pomp and glory of his appearing will infinitely surpass either the lustre of Mount Tabor, or the more terrific splendour of Mount Sinai [Note: Mateus 24:30; 2 Tessalonicenses 1:7.]. His throne will be erected in the air; and the books, both “the book of his remembrance,” wherein the actions of men were recorded, and the volume of inspiration, whereby they are to be judged, will be opened before him [Note: Daniel 7:9 and thrice mentioned Apocalipse 20:12.]

2. The summoning of those who are to be judged—

[“Before him shall be gathered all nations.” Every creature, from Adam to the last of his descendants, shall appear in one vast assembly. Not one shall be absent: not one will be able to withstand the summons of the Almighty, or to elude his search. “The great and mighty of the earth” shall then stand on a level with the meanest beggar [Note: Apocalipse 6:15.]. Every one shall appear in his own proper body [Note: 1 Coríntios 15:38; 1 Coríntios 15:42.]. As for the difficulty of collecting the scattered atoms of every individual, atoms that have been transformed into ten thousand different shapes, this is no difficulty with God: he who created them out of nothing by a mere act of his will, can by a similar act of volition reunite the atoms that are necessary to constitute our personal identity: and he will do it “in a moment, in the twinkling of an eye, at the last trump:” and when the dead are raised, then, and not till then, will he change the bodies of those who are alive upon the earth, that they also, together with those who are risen, may “meet the Lord in the air [Note: 1 Tessalonicenses 4:15.].”]

The whole human race being come into the presence of their Judge, he will proceed to,

II.

The trial—

There will be a strict inquiry into their respective works—
[We do not suppose that their regard to him and his salvation will be overlooked [Note: Marcos 16:16; Hebreus 2:3.]: but it will be ascertained by the fruits which they brought forth. If their faith was not productive of good works, it will be accounted only as the faith of devils. But what are the fruits which alone will be considered as just evidences of our love to Christ? O that this matter were duly weighed amongst us! It will not be asked merely, Whether we transgressed the law by grosser acts of sin, such as uncleanness, or drunkenness, or theft, or perjury, or murder; but whether we were active in doing good to our fellow-creatures for Christ’s sake? Whether we “fed the hungry, clothed the naked, visited the sick,” and delighted ourselves in all offices of love to our fellow-creatures from a sense of love to Christ, and with a view to his glory [Note: ver. 35, 36.]? Yes, on this will the salvation or condemnation of men depend. Mark it well, my brethren. It is not for formal duties or empty professions that any will be applauded, but for active, diligent, unremitted exertions in the cause of Christ: nor is it for sins of commission merely that any will perish, but for sins of omission [Note: Compare Mateus 7:21. with ver. 25, 27, 30 and ver. 42, 43.]

Then will they be separated according to their true characters—
[The characters of all will then be as easily discerned as sheep are discerned from goats; and they will be separated accordingly, “the sheep on the right hand of their Judge, and the goats on his left hand.” Then will be seen two wonderful sights; the righteous, however separated from each other by trifling forms or various sentiments on earth, all united in one body, and perfectly of one heart and mind. Nor will there be so much as one hypocrite found amongst them: the tares which now grow among the wheat will all be plucked up: the wolves in sheep’s clothing will all be detected; and the whole collective mass be holy, even as God himself is holy. Then also will all the wicked be standing in one vast congregation together. Those who had mixed themselves with the saints on earth will have the mask taken away, and be made to appear in all their natural deformity: and those trembling saints who were wont to number themselves amongst them, will have had their integrity cleared, and their doubts removed: and all, whether righteous or wicked, will take their proper place, according as the evidence, adduced before their Judge, attested or disproved their piety.]
The trial closed, the Judge will proceed immediately to,

III.

The sentence—

He will first address himself to those on his right hand—
[Among the reasons which might be assigned for his first pronouncing sentence on the righteous, the principal seems to be, that they are to be his assessors in judgment, and to confirm the sentence which he will pronounce upon the ungodly [Note: Mateus 19:28.]. But from the moment of their separation, what joy will till every breast! What mutual congratulations will resound on every side! How delightful will be their anticipation of the felicity that awaits them! What smiles too will beam forth in the countenance of their Judge, when he shall turn towards them!

In his address to them, though he mentions their good works, in order to manifest the equity of his procedure, yet he traces up all their blessedness to the sovereign grace of him, who had loved them “from before the foundation of the world.” It was the Father who had chosen them from all eternity [Note: Efésios 1:4.], who had sent them a Saviour; who in due time had called them by his grace; and who was the true source of all the blessings they enjoyed [Note: Tiago 1:17.]. Hence he calls them, “Ye blessed of my Father.” In bidding them to take possession of “the kingdom prepared for them,” he marks very strongly the same idea: for he tells them to “inherit” it: by which he clearly intimates, that it was neither earned nor purchased by them, but attained through their adoption into God’s family, and their consequent regeneration by the Spirit of grace.

Surely the sound of these gracious words must pour all heaven into the souls of all to whom they are addressed.]
Then he will turn unto those upon his left hand—
[But how is his countenance now changed! What anger, what indignation flames in his eyes! And what terrible displeasure is conveyed in his voice! The grounds of their condemnation are explicitly declared. They had neglected to serve him, and to do the things that were pleasing in his sight; and therefore they are bidden to “depart accursed.” And it is worthy of observation, that they are not said to be cursed of his Father: no; though the saints owe their felicity to the election of the Father, the wicked do not owe their misery to any arbitrary act of reprobation: the righteous are blessed of the Father; the wicked are cursed of themselves; it is to their own neglect of duty that they must trace their eternal condemnation: they perish, not because there was any want of mercy in God the Father, or of merit in God the Son; but because “they rejected the counsel of God,” and would not accept his proffered salvation [Note: In this respect the text exactly accords with Romanos 9:22. where the Apostle states that the vessels of mercy were prepared for it by God; but the vessels of wrath were fitted for it by themselves.]. In this world they had said to God, “Depart from me; I desire not the knowledge of thy ways [Note: Jó 21:14.]:” and in that world their Judge will reply, Depart from me; I desire not the knowledge of your souls: “I never knew you, ye workers of iniquity.” The place into which they are to depart was not indeed prepared for them, as heaven was for the saints: it was “prepared for the devil and his angels:” but as the wicked are partakers of their guilt, they shall be also of their punishment.]

Then will come,

IV.

The execution—

The righteous shall be borne up into the regions of eternal bliss—
[On the pronouncing of the sentence, the heavens will be opened, and all the saints will ascend thither to take possession of their thrones. But who can conceive the happiness of those who are admitted into the presence of their God; who are placed beyond the reach of sin or sorrow, and have an eternity of blessedness before them? What praises, what adorations, and hosannahs will resound through all the courts of heaven!]
The wicked shall be cast down into the regions of eternal misery—
[We attempt not to describe their misery; for it passes the power of words to express, or of imagination to conceive: but this we assert, that it will be truly and properly eternal. It shall co-exist with the felicity of heaven; for its duration is expressed by the very same word [Note: αἰώνιον. It is in vain to say that αἰὼν signifies a limited period; for the duration of heaven and of hell are equal: and if we limit the one, we must limit the other also.]. If any doubt the eternity of hell-torments, I ask, What shall ever terminate them? Will the fire that is kindled there be extinguished? or the souls that are cast into it be consumed? Or shall they be purified in the fire, and be exalted at a future period to the regions of bliss? No one of these things shall be: “The fire shall not be quenched:” “the worm of a guilty conscience shall never die [Note: Marcos 9:43.]:” and, instead of being improved by their misery, the sufferers will gnaw their tongues for anguish, and blaspheme that God who inflicts their punishment [Note: Apocalipse 16:8.]. Besides, there is a gulf fixed betwixt them and the saints in glory; so that none shall ever pass from the one place to the other, or experience the smallest change in their condition [Note: Lucas 16:26.]. How terrible will then be the state of the ungodly! How “will they call upon the hills to fall upon them, and the rocks to cover them from the wrath of the Lamb!” But, what they would not believe, they now feel to their cost; and shall feel, as long as God himself shall endure, even for ever and ever.]

Infer—
1.

How desirable is it to be prepared for death and judgment!

[This is the time for preparation: the moment death arrives, our state is fixed for ever: “As the tree falleth, so it lieth.” What folly then is it to procrastinate, and to defer our preparation! If death would stay for us, and we could command the influences of the Spirit, and ensure repentance at the last, there were some reason for delay: but when we know not but that the next hour we may be summoned into the presence of our Judge, or that the grace we now despise shall never be offered us again, what madness is it to lose the present moment, and to trifle on the brink of such a precipice! Awake, brethren, from your stupor; and “prepare to meet your God.” Go to the Saviour, while yet there is hope concerning you: and let it be the one concern of your lives to “flee from the wrath to come.”]

2. How important is it to form a just judgment of our own character!

[Suppose for a moment that we judge ourselves now with somewhat too great severity, what harm is done? We disquiet ourselves indeed a little more than is necessary for a few days; but we are stirred up to greater diligence and circumspection; and are stimulated to exert ourselves more earnestly for the securing of the prize. But what if we lean too much to the favourable side? It will be too late to remedy our error when once we pass into the eternal world. There is no repentance in the grave. It will be no excuse to say, “Lord, I was mistaken; I did not think so much strictness was necessary; I thought that such characters as I were safe [Note: Mateus 7:22.].” Now, therefore, “judge yourselves, that ye be not judged of the Lord.” Inquire now, what is the tenour of your life. Do not be contented to examine whether you have committed any gross sin; but inquire whether you are running as in a race, and striving to the utmost to glorify your God by all possible acts and offices of love? Examine particularly, whether all that you do is, not to purchase heaven, but to testify your love to Christ? If you bring yourselves to any lower standard than this, you will deceive yourselves to your eternal ruin. But, if, after a strict inquiry into these things, “your conscience condemn you not, then have you a scriptural confidence towards God [Note: 1 João 3:21.].”] [Note: If this were the subject of a Charity Sermon, it would be proper here to recommend the charity, and to exhort them to beneficence; but at the same time to caution them against the idea of meriting heaven by their alms-deeds; and to remind them, that their love must spring from faith in Christ, and be exercised simply for his sake, and to his glory.]