them is given the task of preaching. Our Lord said: “And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come” (Matt. 24: 14). Who are these who are on the right hand of the Judge? They are spoken of as the blessed of the Father and as being elect in receiving the King dom prepared for them and also as receiving eter nal life. All these promises could be and are used of Christians. Yet it is quite clear that they are not members of the church. The people of God at that time are in Heaven. Further, they are then in that happy condition where they do not have such ignorance as the sheep show (I Cor. 13:12). Who then are these sheep? Sheep is a figure oft en used in scripture for the righteous, while goats are looked upon as a rejected group. They are peo ple who by their actions have shown themselves to be changed by the redeeming work o f the Lord. To show such a spirit of love, kindness, helpfulness, goodness and sympathy is not the product of fallen human nature. Such character is remarkably akin to Paul’s list of the fruit o f the Spirit. They are regenerate, for the rule our Lord gave always applies: a man must be bom again before he can enter the Kingdom of God (John 3 :3 ). They are the elect. Election by God is always to eternal life. There will also be eternal retribu tion, but that is never said to be the subject of an eternal decree. Rather, the wicked receive that be cause they refuse the salvation God offers in Christ. An accurate interpretation of this prediction is essential for it has often been falsely used. Apply ing it to the Gentiles living in the tribulation age, we shall overcome the temptation to extract a social gospel from its teaching. Salvation is not the result of our good works, but the product of Christ’s death on Calvary. This is the consistent message of the Bible. Good works are important, but they are the result, never the means of our salvation. The best works arising from unredeemed human nature are only “ filthy rags” (Isaiah 64:6). Further, rightly interpreted, this parable is a strong warning against Anti-Semitism. When God called Abraham to be a pilgrim and stranger, He gave him this encouraging protection: “ I will bless them that bless thee, and curse him that curseth thee” (Gen. 12:3). The course of history from that time until today has illustrated the truth of God’s attitude towards those who help or hurt His people. From Pharaoh in Egypt down to Hitler, we have seen men suffer because of their antag onism to the Jew. This parable teaches us a salutary lesson on how we should treat Jews today. God’s words to Israel spoken through the prophet Zechariah (2:8) are still in force: “He that toucheth you toucheth the apple of his eye.”
The actions o f the other groups are marked by a disregard for the obvious needs of others. The needs of strangers, sick, hungry and thirsty people, were clear to all. Yet this latter group of people had ignored it. “ For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: 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” (Matt. 25: 42, 43). Both parties express surprise that they had been involved in such actions and ask the King for an explanation. The righteous are surprised that their works were so valuable. They exclaim: “Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee?” (Matt. 25:39). They had no idea that Christ was involved in the kindnesses they had shown. The unrighteous are just as astonished: “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?” (Matt. 25:44). They could recall no instance where they could have shown kindness to the Lord and failed to do so. Jesus explained that a third party was in volved. To the righteous He answers: “ Inasmuch as ye have done it unto one o f the least o f these my brethren, ye have done it unto me” (Matt. 25:40). Similarly, it was because the unrighteous had failed in their attitude towards Christ’s breth ren that they had failed toward Him. Who are these brethren? Jesus had brethren and sisters who were children of Joseph and Mary (Matt. 13:55). Clearly they are not meant for already they have been dead about 2,000 years. Those who are Christians are also called the Lord’s brethren. He said: “Whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother” (Matt. 12:50). Yet we are not the “ least brethren.” Rather we are the chief brethren, because we are brethren ac cording to the Spirit and not according to the flesh. These least brethren are His brethren nation ally, the Jews. Through Joel, God had said, “ I will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations, and parted my land’” (Joel 3 :2 ). Cer tainly, they will be the people who will be suffering most severely in “ the time of Jacob’s trouble” (Jer. 30:7), the great tribulation which immedi ately precedes this scene of judgment. So severe will be the persecution that two-thirds of them will die (Zech. 13:8 & 9). The Lord frequently identifies Himself with His people. In Isaiah 63:9 we read: “ In all their affliction he was afflicted” . The Jews or at least a section of them will be well-known among men just before this time. For to
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OCTOBER, 1966
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