bkmitchell — 2017-09-19T08:50:10-04:00 — #1
According to your understanding of the Biblical text, theology, and history, how do you understand Matthew 25:31-46?
(1) Did it happen in the past?
If so when do you think it happened?
(2) Is it currently happing in the Present?
(3) Is it an event still yet to happen in the Future?
(4) Is the text figurative or Symbolic?
(5) Two or more of the above?
(6) None of the above, other? Please, explain.
dave_l — 2017-09-19T10:20:55-04:00 — #2
I believe this speaks of the end of the world and the creation of the new heavens and earth.
Jesus now sits on David's Throne since his resurrection/ascension Acts 2:29–33. This is the "kingdom" symbolised by the Jewish "Millennial Kingdom" Revelation 20:2 that Jesus said was "at hand" Matthew 3:2, "within you" Luke 17:21, "not of this world" John 18:36 and "comes without observation" Luke 17:20, being spiritual in nature.
And one must be born again to see it John 3:3. It is the kingdom many still look for physically in Premillennialism and Dispensationalism even though it has been here unnoticed and in heaven since Pentecost 33 AD. Where Jesus remains on David's Throne/God's Throne 1 Chronicles 29:23 until the resurrection of the dead at the end of the world 1 Corinthians 15:21–26.
““To him who overcomes will I grant to sit with Me on My throne [future], as I also overcame and sat down with My Father on His throne [presently in heaven]. He who has an ear, let him hear what the Spirit says to the churches.”” (Revelation 3:21–22)
“Then I saw a great white throne and Him who was seated on it. From His face the earth and the heavens fled away, and no place was found for them.” (Revelation 20:11)
““When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory.” (Matthew 25:31)
justin_gatlin — 2017-09-19T11:12:56-04:00 — #3
I think it is future and more or less literal (of course we are not literal sheep and goats, and the fire is not the literal transformation of a hydrocarbon into carbon monoxide and water vapor). It seems very plain to me.
tyrone_howard — 2017-09-19T16:04:54-04:00 — #4
When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:33 And he shall set the sheep on his right hand, but the goats on the left.
This is literal, Revelation of events to come, specifically in regards to Judgement, future tense. The separation of wheat/tares, sheep/goats, Refers to the same event, those who confessed to believe in Jesus by words versus those who believe in Jesus with their heart, body and soul. This is not the judgement of Unbelievers.
34 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:35 For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:
36 Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.37 Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?38 When saw we thee a stranger, and took thee in? or naked, and clothed thee?39 Or when saw we thee sick, or in prison, and came unto thee?40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.
These are those who bear the righteousness of Christ, never knowing they did.
41 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:42 For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:
43 I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.
44 Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.46 And these shall go away into everlasting punishment: but the righteous into life eternal.
These are those who did not the things commanded of our Lord, using excuses like "he knows my heart" or "salvation is not by works" to justify their refusal to obey our Lord.
gao_lu — 2017-09-19T20:21:39-04:00 — #5
I agree with everyone so far!
fred — 2017-09-26T20:54:03-04:00 — #6
I'll take a shot. For once I don't agree with Dave as I believe Israel consists of those of Jewish heritage. Words found below are not mine, but I agree with the author because my #1 hermeneutic is a literal interpretation.
The “Olivet Discourse” (Matthew 23:37-25:24, Mark 13:1-37, Luke 21:20-24), was spoken from the very Mount of Olives where His feet shall stand when He returns to the earth (Zechariah 14:4). Here His own nation Israel is the subject and His disciples the audience, and His instruction to them is of events leading up to, and accompanying, His coming to the world in mighty judgments as King of kings and Lord of lords, and of the establishment, at that time, of the long delayed earthly kingdom. These great events had been before the eyes of the prophets and seers from Moses to Christ, and will fulfill all covenants and promises for Israel including a world-wide Gentile blessing through them.
The discourse is delivered but two days before His crucifixion (Matthew 26:1-2); at a time that it is clear that the Jewish leaders had rejected the kingdom. The Church is not even remotely to be found in this farewell discourse to Israel. The Church has been raptured prior to this time period. Two days later in the Upper Room Discourse the Lord gave His farewell message to the disciples not as Jews, but as those who were clean through the word (John 13:10; John 15:3), and who were no longer to be classed as under the Mosaic Law.
Comparing the Olivet Discourse and the Sermon on the Mount: though both were spoken by the Messiah to the nation Israel, they have almost nothing in common. One presents the responsibility of the individual Jew respecting entrance into the life within the Messianic kingdom. The other directs and warns the whole nation about its sufferings in the tribulation and gives most explicit directions and predictions relative to the place that nation must occupy in the most eventful days the world will see, namely, the seventieth week (Daniel 9:25-27; Matthew 24:15)
Details of Matthew 25:31-46
(see Psalm 2; Isaiah 63:1-6; 2 Thessalonians 1:7-10; Revelation 19:1-21): A marked change in theme is reached at the end of the parable of the talents. Christ then turns to gentile judgments. This is further evidence that the previous portion addressed Israel. The Son of man comes to separate the goats nations from the sheep nations. It is still the judgments of be executed when the Messiah returns; but the shift is from the judgment of the nation of Israel (Matt. 24:37 – 25:30) to the judgment of the nations. (This is not the Great White Throne judgment of Revelation 20:11-15 which will occurs at the end of the millennial kingdom and concerns the wicked dead of all human history and not those people living at the time of the second advent; this judgment divides the nations sending some into the kingdom and others into the lake of lake of fire, while the Great White throne consigns all before the bar to the lake of fire.) This will occur at the beginning of the millennium. Matthew 25:40 And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers [Israel], you did it to me.’ (Genesis 12:2-3) Who, then, are these who are classed as “my brothers”? Those covenant theologians who assume that this scene is the judgment of the saved and unsaved at the end of the world find it most difficult to identify a third group who the King names “my brothers.” There are two groups who may be identified as Christ’s brethren. (1) Christians are joint heirs with Christ (Romans 8:17), and they are the “many brethren” to whom He is revealed as the First-Born (Romans 8:29). However, as already indicated, Christians answer to none of the features set forth in this description. Christians are not judged on how the treated others in respect to salvation; they are judged on “faith”. (2) Israel in her age did stand and must yet stand upon a merit basis. Those who, in the coming tribulation, will have suffered for Christ’s sake (Matthew
24:9) are His brethren after the flesh. (Christians are a brethren after the Spirit; baptized into one body) The kingdom which is in view belongs to Israel, and it is fitting to observe that, certain Gentile peoples are to inherit a place in Israel’s kingdom; Gentile’s who have demonstrated a sympathy for Israel, the elect nation before God will enter the kingdom to serve a subordinate role to Israel. (Isaiah 14:1-2; Isaiah 60:3; 5; 12; Isaiah 62:2)