THE K I NG ' S BUS I NESS
April, 1934
154
their rejection is the rejection o f the devil and his angels. Unlike the “ sheep,” these nations had seen Him hungry and offered no food, found Him thirsty and offered no drink, beheld Him naked and clothed Him not. The cause of their rejection was their conduct. These “goat” nations, like the “sheep,” are astonished. They never saw H im ; they did not know H im ; how then could they have refused to offer Him asylum in His need? But here, as in the other case, the judgment is pronounced because o f the treatment meted out to “the brethren.” The “goats” also reveal their true character by their deeds. During “the great tribulation,” the Jews, who are the Lord’s brethren according to the flesh, will be persecuted. There will be opportunity for the nations to reveal their true character. They will either do good or evil to the persecuted Jews. There will be nations Which will be moved with compassion and will offer aid to the Jews. Though they will not realize the significance of their action, these nations will, in reality, be offering aid to the Lord, as they thus minister to His wandering “brethren.” Hence, they will reveal their true “ sheep” character. There will be other nations, however, which will remain un moved by the sorrows that befall the an cient people o f God during that time of “Jacob’s trouble,” and will refuse to ex tend a helping hand to them. And thus they, too, will reveal their true character as being “goats.” It is the “ Son of man” who reveals what the nations are, because He has full knowl edge of mankind; it is the “King” who pro nounces judgment upon them, because His is the authority and the power and the kingdom. IV. T he D estiny B efore T hem (46). The destiny is on the principle o f the nations’ condition, whether “righteous” or otherwise. The certainty o f the destiny is suggested by the word “ shall.” There will be no escape. The character of the destiny is implied by the words “ punishment” and “life.” And the continuity, o f the destiny is revealed by the words “everlasting” and “eternal.” These last two words mean the same thing. The condition makes the destiny. One is righteous and the other is unrighteous. The righteousness is that of individuals who have received the righteousness of God by faith. The unrighteousness is that which is clung to by those who reject Jesus Christ as Saviour and Lord. Hence, verse 46 refers to individuals rather than to nations as such. Points and Problems In this lesson there is an important ex pression which should be clearly under stood as an aid to the interpretation of the passage. Verse 31 speaks o f our Lord coming “ in his glory.” This is the external and visible glory o f God, which is the glory our Lord had laid aside at His first coming (John 17:5). It could not have been the inward and spiritual glory, for this He could not have laid aside. John is evidently refer ring to this when he writes: “W e beheld his glory . . . full of grace and truth” (John 1 :14). W e need not guess as to the nature of the external glory in which our Lord will appear at His second coming. The disci ples were given a pre-vision o f its nature on the Mount of Transfiguration. In Mat thew 17:2, we are told that He “was trans figured before them: and his face did shine
been done? The very fact that they are unaware of their kindnesses shows that it was natural for them to act as they did. What they did was not done to curry favor with Him ; it was done simply because of their character as “sheep” nations. The explanation is that while they have not done these things for Him personally, yet the Scripture had been fulfilled: “In asmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me” (v. 40). So closely is the Lord identified with His people, that what is done to them is done to Him. There is no ques tion but that He is referring to the Jews, His brethren after the flesh. Offering asy lum to the Jews in the hour o f their tribula tion will be offering asylum unto Him. We shall have difficulty in understand ing this passage unless we recognize the three classes that appear in it. There is the class represented by the “ sheep” na tions ; there is a second class called “goat” nations; and there is a third class referred to as “my brethren.” The Judge speaks next to the “goats” (vs. 41-45), And three words also de scribe His dealing with them—rejection, revelation, explanation. Instead o f reception, for these nations there is rejection; they hear the command: “Depart from me, ye cursed” (v. 41). And
III. T he J udgment upon the N ations (34-45). The judgment is on the principle o f the nations’ conduct. The Judge speaks first to the “sheep” (vs. 34-40). Three words describe His dealing with them—reception, revelation, and explanation. The reception is suggested in His words: “ Come, . . . inherit the kingdom.” He invites them to come, not for salvation as individuals, but for the enjoyment of the kingdom prepared from the foundation of the world. All nations look forward to a time when peace and blessing will cover the earth, and they dream o f the day when they will come into their full destiny. Such a kingdom as they seek can be received only as a gift from the Lord of all the earth. The “sheep” nations are now invited to that kingdom. The reason the Lord gives for the extending o f the invitation to these nations is that they have fed Him, given Him drink, welcomed Him as a stranger, clothed Him, and visited Him when sick and in prison (vs. 35, 36). Surprised, they say they do not know when they have done any o f this service for Him (v. 37), They have never seen Him, they do not know Him, and how then Could they have done what He says has
A Message to TEACHERS o f B e g i n n e r s
. . . . by Louise M. Oglevee
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