FINAL Verdict

The final judgment theme is a strong motif in Scripture. The Hebrews writer says that everyone dies once, then faces the judgment (Heb. 9:27). Paul, while addressing the philosophers at the Areopagus, seems to echo the same sentiment (Act. 17:31). Jesus says that we’ll all stand at the judgment to defend the words we’ve spoken (Mt. 12:36). Once again, Paul appears to agree in that we’ll receive what is due us depending on what we’ve done in the body (2 Cor. 5:10). What appears to be true is that at the end of time a reckoning will take place and all humanity will be held in account for their words and actions. What that final judgment scene actually looks like is less defined. Even still, it doesn’t mean it’s an empty threat.

Two passages, both found in Matthew’s gospel, offer a concrete look at the final judgment scene. Mind you, both scenes are scripted in allegory or parabolic language. How they look is not as important as to what unfolds.

The first scene appears at the end of the Jesus’ Sermon on the Mount (Mt. 7:21-23). Jesus had just warned about coming false prophets and that they’ll appear as wolves in sheep’s clothing (v. 15-20). How you know if they are false or true prophets is by noting the kind of fruit they bear (v. 16a). Jesus does not define what he means by fruit for he allows us to understand it as we grapple with his sermon (Mt. 5-7). Following the judgment scene, he concludes his sermon with the wise and foolish builders (v. 24-27). The wise person listens to the words of Jesus, specifically in the Sermon on the Mount, and puts them into practice, where the foolish person ignores Jesus’ words.

Between these two sections is the judgment scene. Jesus uses this final verdict moment to bridge the thought between the false prophets of verses 21-23 with the foolish builders in verses 24-27. So, just because one says, “Lord, Lord,” does not mean Jesus will embrace or acknowledge them or their confession. Only those doing God’s will, as laid out in the Sermon, will recieve  Jesus’ blessing. It’s safe to conjecture that Jesus intends for us to understand God’s will to be implementing the message of his sermon from Matthew 5-7 so that our righteousness is greater than the Pharisees and the teachers of the law (5:20). In a twist of irony, those under judgment claimed to prophesy in Jesus’s name, drive out demons and perform miracles (v. 22). Assuming they were telling the truth, the Spirit was alive and working through their ministries, powerfully. Yet, because they ignored the very teachings they were promoting, Jesus ignored them, calling them “evil doers” (v. 23).

The second judgment scene appears at the end of Jesus’ fifth and final sermon (Mt. 23-25) and just prior to the Passion Week. Here he’s clearly speaking in parabolic terms as he has told two end times-like stories (10 Virgins in 25:1-13 and the Talents in 25:14-30). The third end time-like story describes judgment day as dividing the people into two groups, like a shepherd divides the sheep from the goats (25:31-46). The sheep, those on his right and designated as “righteous” (v. 34, 37) were willing to feed Jesus when he was hungry, provide water when he was thirsty, opened their homes to him when he was homeless, clothed him when he was naked, nursed Jesus back to health when he was sick and visited Jesus when he was in prison (v. 35-36). The goats, those on his left and designated as “cursed” (v. 41) refused to act when they saw Jesus in need. In a sense of irony, neither group “recognized” Jesus as someone in need. But Jesus identifies with those in need so much that he says, “. . . whatever you did (or did not do) for the least of these . . . you did (or did not) do for me” (vs. 40, 45).

While Scripture is clear that a final verdict is a reality, certain aspect of the judgment day is still left unclear. Watching our words and defending our actions certainly play a role, and all of us need to be a little more considerate with our words and actions. However, the two scenes Jesus describes are telling. First, we’re called to live a faith greater than the games religious people play. Constantly stepping back into the Sermon on the Mount reorients our lives to the core gospel. Secondly, generously helping anyone in need is the same as if we’re helping Jesus. Our job is not to question the “worthiness” of the one in need, but our job is to treat them as if Jesus was in need. When we do, we’ll find ourselves in safe territory for the final verdict.

Soli Deo Gloria!
(i.e., only God is glorified!)