For These Brothers or Sisters of Mine

Setting and Overview
The final section of teaching in the Olivet Discourse is the best-known, but fewer think of it in the context of the discourse and in alignment with the teaching that preceded it. Up to this point, Jesus has been answering the disciples’ inquiry from Matthew 24:3, both telling them what they need to expect and know, and also exhorting them and the readers of the Gospel to faithful endurance in the midst of the persecution and difficulty to come. While the earlier sections focused on exhortation against the backdrop of punishment and reward, in the final section the exhortation is now in the background as Jesus just focuses on the judgment of those who were faithful and those who were not, and the fate that awaits each group.

Exposition
As Jesus speaks of the Son of Man coming in glory in verse 31, the language is similar to Matthew 16:27, but not exactly so. In the earlier verse Jesus spoke of coming in the glory of the Father, but here it is in his own glory, showing that the two are the same (John 17:1-5.) He sits on his throne (I Corinthians 15:25), not only to rule, but to judge. He is judging all nations, and he is separating those individuals from all nations into two groups. While the imagery of the sheep and goats is often the most remembered feature of this section, the comparison is not for the purpose of emphasizing the difference between the two groups, but rather to bring to mind the act of a shepherd separating two groups that look similar but are actually completely distinct. After comparing the judgment to that act of separation, Jesus does not refer to sheep or goats again but instead refers to the people in the two groups. The Son of Man is also king (Daniel 7:13-14) but in his authority he still points to the Father. He further declares that those who are blessed will not only inherit a place in the kingdom, but that in fact the kingdom was even prepared for them, reflecting God’s eternal plan. He gives the reason for their blessing as the acts that they have done of meeting his needs of sustenance (food and drink), protection (clothing and shelter), and companionship (taking care and visiting.) The righteous are surprised, not by the fact of their blessing but by the reason, as they didn’t see themselves as having done any of those things for the king. The king replies that even as they did any of those things for the least important person that belongs to him, that they are doing it in fact for the king himself.
Of course, this connection also implies the opposite. If doing such acts for others is to do them for the king, then to refuse them for others is to refuse them for the king as well. Therefore, to the other group he says to depart from him into eternal fire. The reason he gives for such punishment is parallel to the reason for the blessing to the righteous: they had refused the acts of mercy of meeting needs. Those who are cursed likewise express surprise at the reason, even as they still address him as Lord, showing that his authority is acknowledged even by those who are still opposed to him (Philippians 2:9-11.) The king’s response confirms that their refusal for others reflects their orientation to the king, just as it did for the righteous, and their refusal shows their opposition to the king in the same way that the righteous revealed their commitment. Thus there are only two groups at the end: those who serve the king and receive eternal life, and those who reject him and enter into eternal punishment.

Examination and Application
Jesus has already made clear in his teaching that eternal life is a gift and it is by entering into relationship with him that we receive that grace (Matthew 11:28-30, 7:21-23.) On our own merit, none of our works are good enough (Matthew 5:19-20) and so we must be ransomed from our sin (Matthew 20:28.) So, he is not teaching a works-based righteousness, but rather speaking of evidence that will reveal our relationship to Jesus. Other passages reveal other evidence of such relationship (Matthew 10:32-33, 19:29, I John 4:7), but these acts of mercy are focused on here because they have special significance and testimony to the world, similar to how the justice of the nation of Israel was supposed to testify to other nations (Exodus 19:6, Leviticus 19:2, Isaiah 58:6-7, I Peter 1:16, John 13:34-35.) Loving one another is inseparable from meeting one another’s needs (I John 3:17), and faithfully proclaiming Christ will constantly lead to material sacrifice and need, so in meeting those needs, all of the body can not only proclaim the love of Christ, but also support the spread of the Gospel (Matthew 10:9-11, Luke 18:29-30.)