 
**The Sheep, the Goats, and the Brethren of Christ**

**A biblical study on the parable of Jesus, concerning the judgment of the Sheep and the Goats, from Matthew 25:31 -56**

**By: Gospel Truth Ministries**

Smashwords Edition
**Study Index**

**Part One**

Opening up the Parable

Love for God in Brotherly Love

Brotherly Love in the Context of the Parable

The Full Parable from Matthew 25 verses 31 to 46

Considering the Parable

**Part Two**

Uncovering the Mysteries of the Parable

It's all about the Brethren!

Saving Faith Objectified in the Saviour

Saving Faith in the Context of Receiving the Brethren

The Significance of Works vs. Faith

**Part Three**

The Who's who of the Parable

Who are the Sheep?

Born Again Salvation

Salvation and Repentance

Baptism of the Spirit

The Goats

Two Very Different Kinds of Creatures

The Eternal Mission of the Father and Shepherd Son

Saving Faith and the Predestination of the Lost Sheep

The Sovereign Son of Man

**Part Four**

The Great Commission

The Gospel-Centric Mission

The New Covenant Terms of Salvation

Reconciling the Passage

How Actions Count in Biblical Saving or Living Faith

The Concept of the Parable

Fruits Meet for Repentance

**Part Five**

Fruits Meet for the Kingdom

The Providence of God Symbolized in the Justification of his Sheep

The Preaching of the Gospel to Every Creature

The Inherent Predisposition of Sheep and of Goats

The Preaching of the Gospel and Predetermination

Ministering to the King of Salvation

**Part Six**

Bringing the Message into the Fold

The Expansion of God's Kingdom from Jews to Gentiles

The Lesson of the Sheep and Goats Parable

Representing What is What

Looking out from the Parable

**Part Seven**

Taking the Parable into a Modern-Day Context

Jesus Christ as Saviour and Lord

It's all about what we Do or Seek First

Will you minister to Christ in need?
**Part One**

**Opening up the Parable**

The parable of the sheep and the goats, spoken by Jesus in Matthew 25:31-46, is perhaps the most misapplied passage of all Scripture. But it should be one of the most powerful, for revealing and glorifying some of the key aspects of the evangelical model of God for his people, with regards to the Great Commission.

The topic of the parable is concerned with the judgments of the Son of Man, towards people of all nations, when he comes in his glory, based on whether or not acts of assistance and support were provided towards his brethren. These acts of assistance include provisions of food, drink, clothes, and shelter, and the support involves care for the sick and visitation of those in prison. The Son of Man is the King of heaven and earth, who sits at the right hand of the Throne of God with all power and authority.

The eternal judgments of God, for the righteous sheep or the cursed goats, on either hand, are the inheritance of his Kingdom or everlasting fire. The Son of Man is Jesus Christ, who is the King of the parable, and the irony is that neither party were aware of the decisive times in their lives when they ministered to him figuratively in the place of his brethren.

The theme of the parable makes a figurative correlation between the brethren of Christ and Christ himself, in that he counts the treatment of his brethren as treatment towards himself. To put this theme into context, as the Christian faith was first spread across the nations of the world, the disciples of Jesus went forth out from Jerusalem on the Great Commission, bringing nothing with them to offer the world, but the witness of the truth of God and his Kingdom, and the miraculous power of the Holy Spirit. The brethren of Christ were those doing the will of God. What this shows is that Christ from heaven regards his brethren on earth, performing his will, as physical representatives of himself in the world.

By faith they journeyed into foreign lands, with no provisions to sustain their most basic temporal needs. For their daily bread, they relied only on what they would receive out of the goodwill of those who would receive them on their missionary routes. As these wandering foreigners came around locally, proclaiming the Gospel of Christ, in inspired words and miraculous deeds, those who would receive these strange Godly messengers of the Lord, would do so in turn by faith, showing honour and hospitality towards them.

In this symbiotic relationship of good faith, between the 'bringers' and the 'newly reached' of the Kingdom, the crux of the parable hinges on how these possessionless, sojourning, ambassadors of the great King, were either received or denied, as determined in the very real manner of how they were ministered to themselves. While they brought the good news of the arrival of the God's Kingdom, for those who would repent and believe, it hinges on how were they received? This crux of the story emphasizes the hidden correlation, that is so significant in the eyes of God, between how his beloved disciples are responded to when sharing the Gospel, and the receiving or denying of Christ himself.

The concept behind the parable is that Christ considers his disciples at work in the Great Commission, as tangible representatives of himself on earth, in the sense that receiving them in living faith, (with substance and evidence), is counted as if measured directly towards him. Don't take this the wrong way, the disciples of Christ are certainly not to be worshipped as gods, but since the Lord himself does not physically show up at the doorsteps of his people, hungry, and intent on sharing the good news of the Kingdom, or since God himself cannot presently be seen, or touched, or attended to currently in the flesh, such substantial acts of living faith, can only be measured to him, in the here and now, through the proxy of his manifest body on earth.

This is why the King in the parable says, "I was an hungred, and ye gave me meat", or "I was thirsty, and ye gave me drink", or "I was a stranger, and ye took me in", and when the righteous answer him, saying, "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?", and the King answers, "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." (Matthew 25:35-40). We are only to worship God and God alone, but if we love and honour God we should love and honour his people also.

**Love for God in Brotherly Love**

This principle of love and honour towards an unseen God, as expressed in the form of love and honour towards his people, is closely aligned with the broader biblical concept of brotherly love between members of his manifest body on earth, as being the solid evidence of the love of all of his people towards God. This principle can be seen in such passages as 1 John 4:6-12, which says, "No man hath seen God at any time", but speaks of those who are 'of God' saying, "If we love one another, God dwelleth in us, and his love is perfected in us."

Ministerial acts of Love and honour between the people of God, that are substantiated or evidenced in real life acts of servitude that seek to esteem or meet the temporal needs of the body, is a common principle, as well as a legal requirement, found all throughout Scripture, such as Leviticus 19:18 (the original law of loving thy neighbour as thyself), John 13:14-15 (the disciples washing each others feet), or 1 John 4:20-21, which states that he who says he loves God but hates his brother is a liar. This same principle is also seen in other passages such as James 2:16, which asks what does it profit, 'if a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body?'. Or Galatians 6:10, which encourages Christians to do good to all men as opportunity is at hand, but at the same time emphasizes, 'especially unto them who are of the household of faith'.

**Brotherly Love in the Context of the Parable**

In the parable of the sheep, the goats, and the brethren of Christ, this very same principle and requirement is again highlighted, only in this sense, specifically in the context of how lost sheep of the Kingdom will respond with such acts, according to living faith, towards those who are already active members of the Body of Christ, that are reaching them with the Gospel. As the brethren of Jesus encounter and engage God's lost sheep, with the good news that they may too become eternally blessed citizens of his glorious Kingdom, the parable is all about the difference in how his lost sheep will respond as compared to the goats.

Yet, this same passage, which should be used to exemplify the concept of living faith in action, and to highlight the harmonic dynamics of the fulfilling of the Great Commission, between the disciples of Christ doing God's will, and those still intended for the Kingdom, is instead commonly and heretically misinterpreted as a salvation mandate for Christians to secure their salvation by serving the temporal needs of the world. The parable is so often misused to promote a works-based Gospel heresy, that indiscriminately requires serving the temporal needs of the poor, displaced, and marginalized of the world in general, in order to merit one's place of eternal standing before God.

The problem with such a false interpretation of this parable is that it contradicts the pure Gospel message of salvation by grace through faith in Christ alone, and not by good works. Because it cannot be denied that the judgments of the parable are not factored upon mere invisible assertions or verbal professions of faith, but upon substantial acts that can be observed. The lesson of this parable cannot be simply a matter of blessing others to be blessed, it's about ministering to certain people, or being eternally separated from God. It cannot be disregarded that the judgment of this parable is based purely on deeds, so then how can this be reconciled with salvation by the righteousness of God alone?

Scriptures such as Titus 3:5 could not be any more clear, "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; Which he shed on us abundantly through Jesus Christ our Saviour; That being justified by his grace, we should be made heirs according to the hope of eternal life". Thus, knowing the real nature and significance behind the visible works of righteousness in the parable that somehow pertain to salvation, becomes crucial with respect to reconciling all Scripture, and understanding what is truly required for a Christian to be saved under the only rightful condition of obedience to the Gospel - that is **by grace through faith in Christ**.

A proper understanding and application of this parable can serve towards growth and blessings in God's Kingdom, whereas a heretical and misplaced interpretation, can greatly hinder and misdirect the people of God into unprofitable religious dissonance, undue bondage, and into serving other gods of this world. This study will expound upon this parable, along with other corresponding passages of Scripture, to foster a clear understanding and meaningful application of this elusive and fearful prophetic illustration. A proper understanding that does not diminish the Gospel, but instead highlights and harmonizes it in-line with the most consistent of biblical truths. Now to get into this study, let's start by reading the full passage of the parable.

**~ Matthew 25:31-46 ~**

"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: 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: And he shall set the sheep on his right hand, but the goats on the left. 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: 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: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.

Then shall the righteous answer him, saying, 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? 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. 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: 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.

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? 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. And these shall go away into everlasting punishment: but the righteous into life eternal."

**Considering the Parable**

In the context of the biblical narrative, Jesus is giving a comprehensive response, (starting from Matthew 24), to questions his disciples had asked with regards to his coming and end times events. Within this long answer, Jesus gives prophecies and several other parables, including the parable of the fig tree, the parable of the faithful and wise servant, the parable of the ten bridesmaids, and the parable of the talents. All of these parables deal with subjects regarding final judgment, and being ready for his return. Jesus then finalizes this grand response, (commonly referred to overall as the Olivet Discourse, or Little Apocalypse), with the judgment of the sheep and the goats.

The judgment of the sheep and the goats is one of the most well known and utilized passages of the Bible, for the teachings of various denominational churches, that are geared towards implementations of various charitable serving agendas. Revered for the clear-cut and unforgiving consequence of those cursed to face the perpetual doom of everlasting punishment, for no other explicit reason but what they failed to do. It provides a solemn and unsettling message of warning that cannot easily be ignored. In this dreadful scenario of God's judgment upon people of the nations, it all comes down to actions performed towards key individuals during instances where there was not even a conscious awareness of the dire significance of what was being done, or to whom.

Thus, for learned Christians, who hold at least any fundamental comprehension of the true Gospel of salvation, this passage can be especially elusive, confusing, or even distressing, if not received correctly. Because it may seem to imply that good works are a necessary condition for one to inherit eternal life. That just like any other religious-based system, our ultimate salvation hangs in the balance, depending on whether or not we can live up to some righteous standard of performance, which we can only know if we passed in the end.

As Christians living under grace, the idea that our actions really do play a role in determining our eternal status before God, is what makes this passage of Scripture so puzzling to reconcile, incomprehensible, and concerning. Because on the surface, the parable could naturally seem to be implying that works are required for salvation, and not only would this blatantly go against other gospel teachings of the New Testament scriptures, but if a divine standard of religious performance really were the basis of determining our salvation, indeed all should stand to fall short. Furthermore, unlike some other biblical admonishments where the consequences of human failure may not be so permanent or severe, the sharply dividing and decisive verdicts of this passage are to last forever.

For non-Christians alike, if this passage is not rationalized with proper interpretation, faulty conceptions of the Christian faith can be formed that would find it to be very much like common various kinds of self-virtuous systems of religion, in terms of how one can warrant justification before God, and/or indemnification against sin to be worthy to enter into his holy presence.

The parable of the sheep and the goats, along with a few other challenging related passages of Scripture, (a few of which will also be looked at in this study for a comprehensive review), if not discerned properly, may seem to provide a different standard for salvation then the plain orthodox view of the Christian faith. A standard where the inheritance of eternal life with God is not strictly received as a free gift, but rather something which must also be merited, or worked for to attain. A standard where the finished work of the cross is not sufficient to satisfy all sin, because it is still incumbent upon us to somehow contribute to our own heavenly acceptance before the Throne through our own acts of self-righteousness. **Yet this is not the Christian faith**.

As challenging as this passage may be to soundly reconcile, it is always crucial to stand fast that Scripture does not contradict itself! Or else one can quickly descend into the grey murky waters of unclarity and doubt, which inevitably leads to more of a fear-based mentality and feelings of bondage. You should rest assured, the Word of God cannot be broken (John 10:35), and the Bible clearly and consistently teaches that eternal life is a free gift granted only by the grace of God through faith in Christ, and not by the Law. Grace means something unmerited, and Salvation by grace through faith in Christ, and not by works, is the most fundamental precept of all Christian doctrine, with regards to how one might inherit eternal life, or in other words be saved.

Yet, harmonizing passages of Scripture which may seem to present opposing views may be difficult. Thus, the parable of the sheep and goats does remain a grey area of at least some confusion for many. In churches overall, there remains much uncertainty with regards to how to properly interpret and apply this passage in the context of what God truly requires of his people, striving in this fallen existence to work out our salvation with fear and trembling before the Lord. With such scriptural uncertainty, even some of the most stout, mature, and resolute of Christians often find themselves internally torn between conflicting resolutions of the faith, living daily in fear of losing their salvation, for not doing enough to help the world.

To make matters worse, false leaders capitalize on this confusion, guilt, and fear, to lead people astray, by taking advantage of the sincere desire which many Christians just naturally possess, simply to do good by serving humanity through their local churches and programs. These subversive leaders harness and misdirect the fervent energy of their most loyal congregants towards fruitless efforts of hay and stubble, and worse yet, towards serving another master. As many false leaders capitalize along such ploys, many zealous and eager church-goers find themselves pressed under varying degrees of religious enslavement.

But any such bondage or fear, arising out of any such unclarity in what the Bible says, does not need to be the case with a proper grasp of God's word. There is no need for uncertainty over any theological persuasions which may seem to teach anything other than the pure Gospel message of salvation by grace through faith.

Born-again believers in Christ should have assurance in salvation, not based on any standard of personal merit or good works, but based on the righteousness of God for us. Romans 8:15 says, "ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption". Are you a child of God? If not, would you desire to be? Have you been freed from the bondages of sin and death? This study will discuss how to get saved, and promote the correct, and biblically cohesive, interpretation of the parable of the sheep and the goats, that upholds the Gospel of Christ and his Kingdom. In examining its true meaning, we will also cover how the theme of the parable should properly translate into practical application in our world today, in-line with the most fundamental precepts of the Christian faith, and in doing so gain powerful insight into the evangelical model of God for his people.
**Part Two**

**Uncovering the Mysteries of the Parable**

During his public ministry, Jesus often spoke in parables to conceal the deeper meanings of his sayings from those that were not intended to receive them, while allowing them to be revealed to those of whom they were intended for. In Matthew 13:10, after Jesus spoke to a great multitude of people by the sea shore, his disciples came to him asking, "Why speakest thou unto them in parables?" He answered them, "Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.

For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.

And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them."

There are several key points or concepts of the parable of the sheep, the goats, and the brethren of Christ, which must be explicitly grasped or reconciled in order to understand the message with absolute clarity. These points or concepts include the identification of all those involved in the parable, the biblical reconciliation of the works of the parable for justification vs. salvation by grace through faith, and the concept of the predestination of God's chosen people, in the light of spiritual sanctification and eventual glorification.

In terms of the identities of all those involved in the parable, we must know exactly who the Son of Man King is, as well as which specific groups of people make up the 'sheep', the 'goats', and the 'brethren'. In terms of the biblical reconciliation of the works of the parable for justification vs. salvation by grace through faith, we must uncover the meaning of 'saving' faith, or 'living' faith, in the context of how such faith translates into demonstrable acts of ministry towards those of the household of God. Not as the source, or even the evidence, of one's justification, but as the outward workings of an inherent nature which is inclined towards listening to, and serving God, that only his chosen vessels have been given to possess.

In the course of this study, we will get into each of these concepts, which need to be known and understood for the parable to make complete sense, in-line with the foundational truths of the New Covenant terms of redemption. We will examine each of these concepts in the broader outlook of the Great Commission, and then finally explore some of the take away lessons behind the theme and principles of the parable, in the relevant outlook of today's culture.

**It 's all about the Brethren!**

The judgments of God in the parable, all came down to actions performed towards key individuals during instances where there was not even a conscious awareness of the dire significance of what was being done, or to whom. So who exactly was Jesus referring to in saying, "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me" or "Inasmuch as ye did it not to one of the least of these, ye did it not to me?" Who are his Brethren? To begin making sense of the parable we must identify the brethren!

In the identification of each of the parties involved, it can be very easy to read the passage as more or less saying the sheep are Christians, and the goats are non-Christians, and that "the least of these my brethren" are the poor and marginalized of the world in general. However, in order to see what Jesus is really saying, the key is to realize that at no time does Jesus ever refer to "my brethren", as anyone other than **his disciples doing the will of God**. In other words, they are those who are already members within the Body of Christ, that are actively engaged in the work that God has ordained for them to do.

For example, in Matthew 12:46-50, Jesus clearly explained who his brethren really are, (which includes devote men and women who are followers of Christ and doing the will of God). "While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him. Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee. But he answered and said unto him that told him, Who is my mother? and who are my brethren?

And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother." The brethren of Christ, in the context of the New Testament, do not refer, in a broad sense, to needy unbelievers of the world. Rather, the brethren are identified as those inside of the Church, and following Christ as Lord.

This initial principle is crucial for clear insight into the concealed mysteries of the parable, as we consider that a synonymous term for the 'brethren' in the Bible is the 'Church', or 'Body of Christ'. For example, in 1 Corinthians 1:2, Paul says to the "brethren of the church of God at Corinth", that are "sanctified in Christ Jesus", and "called to be saints". "Now ye are the body of Christ, and members in particular." (1 Corinthians 12:27).

Thus, as the 'King' of the parable represents the ascended Christ on his heavenly Throne, that is not presently visible, it makes sense that he would consider tangible acts of assistance and support towards his manifest body on earth, as acts of assistance and support rendered directly towards himself. In verse 40 of the sheep and the goats parable, the 'King' explains to the blessed sheep on his right hand, when exactly it was that they gave him meat when he was hungry, drink when he was thirsty, took him in as a stranger, clothed him when he was naked, or visited him when he was sick or in prison. He said, "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**."

Alternatively, if such acts of ministerial servitude were not directed towards the body of Christ, but indiscriminately elsewhere in the world, while such acts may still be genuine good works, could they really count as tangible acts of love and servitude specifically towards the King?

In some sense, the lesson of the parable relates to the lesson which Jesus also gave in Matthew 7:21-23. The good works we do with respect to the Lord, must not come only in lip service. We should not only proclaim him as Lord, while we are not actually honouring him, or doing his actual will. Rather than only 'acting' as Christians, according to what the world's version of that might look like, we genuinely have to know him, and serve him only, in meaningful ways that are in-line with his ordained purposes for our lives, according to the will of God.

In Matthew 7:21-23 Jesus said, "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity." The condemned individuals of this passage may have genuinely done many good things for the world but neither them or their works had any connection to Christ.

**Saving Faith Objectified in the Saviour**

Saving faith is the type of faith through which one can repent and be saved, and such faith cannot be misdirected, **but must be objectified towards the Saviour Jesus Christ**. It is not enough for one to simply not identify as an atheist, and merely believe in some sort of god. But in order to find eternal reconciliation with the one true and living God of all creation, one must believe in the true God of salvation, and thus Jesus Christ must be the object of one's faith. He is the only way. In John 14:6, Jesus said, "I am the way, the truth, and the life: no man cometh unto the Father, but by me."

Without faith, it is impossible to please God, and all those who have ever found acceptance with God, throughout all the ages, who have ever found justification in the eyes of God, in some way or another, demonstrated saving faith in visible fruits which were in some way oriented towards Christ. From Abel's offering of a slain sheep, which symbolized the blood sacrifice of Jesus, to the faithfulness of Noah in building the ark which saved humanity, to Abraham's faithful offering of his only begotten son, (not distrusting the promises of God), to Moses and all the justified of Israel, who all faithfully strove to keep the Law, which only had a shadow of good things to come, "and not the very image of the things" (Hebrews 10:1), which were eventually fulfilled in Christ. This is a concept we find fully explained all throughout the book of Hebrews.

As of today the world has borne witness of Christ in the visible form of a walking, speaking, physical, man of God, because in the 1st century AD of our history, God was manifest into the world, in the perfect image of his Son. Jesus Christ, the Son of God, came into the world to save sinners. Yet, the salvation of Christ did not apply only to believers after his first coming, but well before, all who have ever stood in faith, were covenant receivers of the same promises of God.

Christ was made known to the Old Testament saints, and they believed in him; as he was typified in the sacrifices they offered, and as he was revealed in the Messianic prophecies spoken of him. Well prior to the public ministry of Christ, to whatever conscious degree any one of these faithful saints of old, may have been fully aware at the time, all who have ever received justification by faith, have always demonstrated in various ways acceptable to God, acts of living faith that were objectified towards the Lord Jesus Christ. Whether by sacrifice or obedience, or in some other faithful way, even if unknowingly, all who have ever received the grace of God worshipped Christ in some significant manner, finding hope in the wondering promises of the coming Messianic Kingdom.

Hebrews 11:24-26 says that by faith Moses, "refused to be called the son of Pharaoh's daughter; Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward." Through faith, the children of Israel kept the Passover, with the sprinkling of the blood of a lamb, that the plague of death should not touch them. By faith, Rahab the harlot did not perish with the unbelievers, because she received the messengers of God with peace, hiding them from threat, when she took them into her house.

**Saving Faith in the Context of Receiving the Brethren**

This brings us to the overarching theme of the parable. What do the ministerial acts of hospitality measured towards the disciples of Christ, serving in the work of the Great Commission, have to do with saving faith? The answer is that such acts were the very manifestation of saving faith objectified towards Jesus Christ as Lord. Just as the people of God in the Old Testament may not have been fully aware of the eternal significance of their actions, the sheep of the parable were not even aware that as they showed love and hospitality towards the children of God bringing to them the Gospel, who they were really ministering to, was Christ.

Just as all who have ever been saved in the New Testament era, demonstrated faith towards Christ and his Kingdom, one who receives the body of Christ also receives him as Lord, whether fully conscious of it or not when it happens. On the other hand, one who despises the body of Christ, despises the head also. The Gospel is preached and taught by the disciples of Christ on earth. Yet, this is his work and his message of life. Thus, Christ is received through receiving them.

In Mark 9:36-37, Jesus sets up a child in the midst of them, to represent his disciples, and teaches this concept saying, "Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me." The disciples of Christ are his bodily members that can be seen and heard in the flesh, and as such, Jesus takes their treatment in this world very much to heart. Just a few verses ahead, Jesus then says, "For he that is not against us is on our part. For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward." (Mark 9:40-41).

Jesus sends out his beloved disciples beyond their comfort zones, with the Spirit of the living God inside of them, to speak the words of life needed to be heard that his lost sheep can be found. As the Good Shepherd of his pasture from heaven, his body of disciples that are here on earth, serve collectively as his physical feet and mouth pieces to accomplish the task of summoning his flock.

As such, Christ esteems each of his members with great value. In Matthew 18:10, Jesus says, "Take heed that ye despise not one of these little ones", and to conclude the passage of Mark 9, he says "whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea." (Mark 9:42). From the unfathomable abode of his heavenly seat, the invisible God utilizes his Church, right here on this lowly plane of existence, to seek out and to save that which is lost. Thus, he considers those who are doing his will to be likened to his own flesh. If such foot workers on the mission field are not attended to in bodily provisions needed to sustain the flesh, then it is as if Christ himself is refused to be served, and coldly turned away as if someone for whom there is no regard.

One cannot sincerely call one Lord and yet not be willing to serve him. Just as with all people who have ever found acceptance with God in various acts of living faith that pointed towards Christ and the Kingdom, such quantifiable and measurable responses of the lost sheep towards the evangelizing disciples, in receiving them at the times of their visitations, through serviceable acts of provision and support, was the very substance and evidence of their faithfulness in Christ as Lord, and for his Kingdom.

In other words, just as with all the faithful sheep of God, who have ever stood in justification before the LORD, because of faith manifested in actionable deeds for all the world to see (James 2), such was their living faith towards Christ and his Kingdom confirmed in real-time space for all eternity. Upon careful consideration, it is apparent to see that what this parable actually pertains to, is the receiving or denying of Christ as Lord in heaven, as determined through a direct correlation of either receiving or denying his body on earth, who are teaching and preaching the Gospel of the Kingdom.

The brethren, in this figurative context, are the disciples of Christ sent all around the world, under the power and authority of the Holy Spirit, doing the will of God, being actively engaged in their purpose in Christ, in regards to the call of the Great Commission of spreading the Gospel. The sheep are those who revere and lovingly receive those oracles of the words of life, in speaking the knowledge of truth. Through this coordinated exchange of information and love, between the people of the Kingdom, lost sheep become found. Once retrieved, new sheep may then too become brethren themselves. The brethren are sheep, who were once found, and are now engaged in their own work for the Lord.

The goats on the other hand, are those from every nation around the world who deny his holy messengers. What people do with the disciples is akin to what people do with Christ. If the disciples are heard in their preaching and teaching, then faith can come by hearing. This will lead to the natural response of opening up to give attendance to the brethren. If the brethren are received and ministered to with humble provision, just as how any genuine servant would attend to their master in temporal need of hospitality and provision, then such behavior is credited as faithful submission towards Christ as Lord. On the other hand, if the disciples are denied in such a manner, it is considered no different than if Christ himself were shunned and turned away empty.

The harmony of this model is that real faith is needed on both sides, in the form of trust in the disciples, who go out on the mission with no provisions, and in the form of love in the lost sheep, who attend to their needs. Love in action is most effective when someone else is most in need. Loving God requires loving the people of God, because love is not just a feeling, it's something which is done, and saving faith must be directed towards God. In a related context, James 2 speaks on the topic of tangible love between brothers and sisters in Christ (brethren), as the outward manifestation of a faith which is justified and alive, rather than non-materialized and dead. "What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone." - James 2:14-17

Real love for each other, in acts which can be measured, are the natural outflow and clearest sign of the people of God, being members of his universal spiritual church, or the collective Body of Christ. In a message of encouragement and exhortation for the disciples of God doing his will, or in other words brethren, the Bible says in 1 John 3:13-18, "Marvel not, my brethren, if the world hate you. We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue; but in deed and in truth."

**The Significance of Works vs. Faith**

While works are certainly not insignificant, there is a significant difference between works vs. faith. It is only faith that saves, and this is only by God's grace. Romans 11:6 says, "And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work." Good works of the flesh, in and of themselves, pertain to temporal blessings or spiritual rewards or heavenly treasures, whereas faith pertains to eternal life and salvation. The significance of works vs. faith should not be mixed up, or else great confusion can arise in terms of a person first knowing how to be saved, and then in one having ongoing assurance of his eternal salvation, once it has been attained. The word 'eternal' simply means just that, (lasting or existing forever), or else whatever it was could never have been eternal at all. When works and faith are mixed up, the Gospel can become distorted, and the meaning of the Cross of Christ frustrated and offended.

Paul speaks to this issue in many passages, such as Galatians 2, where he ends with saying, "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid. For if I build again the things which I destroyed, I make myself a transgressor. For I through the law am dead to the law, that I might live unto God. I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain." (Galatians 2:16-21).

In the next Chapter of Galatians, Paul then addresses some members of the local assembly who were under a stronghold, of somehow thinking that once being saved, they would now have to perfect that salvation by good works of the flesh. To these individuals Paul said, in Galatians 3:1-11, "O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? Have ye suffered so many things in vain? if it be yet in vain. He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith? Even as Abraham believed God, and it was accounted to him for righteousness. Know ye therefore that they which are of faith, the same are the children of Abraham. And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.

So then they which be of faith are blessed with faithful Abraham. For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith."

Thus, in light of the true Gospel of God, which is Christ and him alone crucified to pay for our redemption, the parable of the sheep and goats in Matthew 25, cannot properly be interpreted to teach any form of redemption by works. The acts of love and hospitality rendered towards the disciples of Christ while on mission cannot be considered merely good works of righteousness, but rather substantial fruits of living faith met figuratively towards the only power that can actually save. One cannot love God without the expression of such love towards his people, thus, measures of saving faith or living faith, will always spring forth out of the true sheep of God. Works and faith cannot work together towards salvation, it can only be one. Good works may be only just that, but 'works' in the form of living faith are more than just 'works', they are the good hope of faith justified in action.

God, in his great sovereignty, and wisdom, and power, gives ample opportunity to his lost sheep, for such saving or living faith to be demonstrated, by means of supportive acts of assistance to his collective body in the world, who are actively sold out for the mission of Christ. Just as in post adoption into the household of faith, genuine care and servitude in acts of humility between brothers and sisters is an ongoing evidence and requirement of his Church. If a person says he has faith it must show towards Christ, and do this it must show towards his people.

Justification in the eyes of the world therefore must somehow be symbolize in acts of faith objectified specifically towards Christ. Salvation is glorified in acts of saving or living faith, and such acts must be substantiated, in some form or another, in solid evidence that points directly to Christ through his people.

James 2:18-26 - "Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. Likewise also **was not Rahab the harlot justified by works, when she had received the messengers** ".
**Part Three**

**The Who 's who of the Parable**

There are three distinct groups of people in the parable of this study - the Sheep, the Goats, and the Brethren of Jesus, and then there is the Son of Man himself. This section of the study will solidify the who's who of the parable. The brethren of Jesus in the parable are the disciples of Jesus Christ sent out to fulfill the Great Commission. In the early expansion of the church, these were the original believers and followers of God, sent out empty handed to teach and preach the Gospel during the first phase of the spread of the New Testament church throughout the world. We have already examined in depth over the last section of this study, who the Brethren of the parable are. We will now also take a closer look at the Sheep, the Goat, and the Son of Man.

**Who are the Sheep?**

The sheep of the parable are those people from all nations who are destined from the foundation of the world, to be members of God's Kingdom. There are two kinds of sheep, lost and found. All brethren are sheep as well, but not all sheep yet are brethren. No person is born into this world as a found sheep. All who are destined from the foundation of the world, to be members of God's Kingdom in this life, must at some point be born into the world in the flesh, and then be reborn again of the Spirit. In this life, no one person can see or enter into the Kingdom of God unless he is born again. The disciples of Christ, or brethren, are found sheep that are doing the will of the Father. In the end, all the sheep of the parable, were always destined by God to become his own.

**Born Again Salvation**

A person can become born-again through hearing the Word of God to gain faith, then repenting of sin, and calling out to Jesus in prayer for salvation. Being born-again is a synonymous term with getting saved. Whosoever believes in his heart, and turns to the Lord to call upon his name shall surely be saved, as is promised in such verses as Acts 16:31 where the apostles say to the prison keepers, "Believe on the Lord Jesus Christ, and thou shalt be saved", or Romans 10:9-13, which says, "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. For the scripture saith, Whosoever believeth on him shall not be ashamed. For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved".

The conversion into eternal life, from being dead in sins, requires faith is Jesus Christ, repentance, and spiritual baptism. Faith comes by hearing the word, and this is why it's necessary that the gospel be preached by the brethren, or the disciples of Christ, at work in the Great Commission. The repentance component is also very necessary for salvation. As Jesus began to preach during his ministry he would start out by saying, "The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel." (Mark 1:15). In Luke 13:3, he says, "I tell you, Nay: but, except ye repent, ye shall all likewise perish."

God uses his disciples to seek after and retrieve his lost sheep that they might be found. Every time a lost sheep repents and is found there is great rejoicing in heaven. Jesus speaks of this in Luke 15:3-7 saying, "Suppose one of you has a hundred sheep and loses one of them. Doesn't he leave the ninety-nine in the open country and go after the lost sheep until he finds it? And when he finds it, he joyfully puts it on his shoulders and goes home. Then he calls his friends and neighbors together and says, 'Rejoice with me; I have found my lost sheep.' I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent." When a lost sheep is found, and begins also to do the work which God has ordained for him, then he too becomes a brethren. Ephesians 2:10, speaks of this process saying, "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."

**Salvation and Repentance**

At the time of one's conversion into a born again believer in Christ, one must be in a state of repentance, as one calls out to God for forgiveness of his sin. This is what is meant by confessing one's sin. No man has the power to forgive sins in earth and heaven but only God. All power is given the Son of God in heaven and in earth (Matthew 28:19), and this includes the power to judge and forgive sin. Repentance of sin does not mean that we will no longer have sinful tendencies in the flesh, from that point on in this life, but it does mean that one comes into a state of complete acknowledgement, at that particular point, of his own hopelessly depraved state of being, will a full intent and desire to turn away.

God knows the true condition of a person's heart when they reach out to him in prayer for salvation. If one is filled with any pride of self-based righteousness this will only stand in the way. We must come an the end of ourselves, and must look to depend on the goodness and perfection God instead of self. Repentance entails a genuine acceptance of one's own fault, and sincere desire to turn away from sin forever. If one comes to the Lord with faith, in a genuine state of repentance, calling upon Jesus as Lord and Saviour God will answer.

**Baptism of the Spirit**

Mark 16:16 says, "He that believeth and is baptized shall be saved; but he that believeth not shall be damned." As one is converted he is washed and regenerated through the baptism of the Holy Spirit. In the days when John the Baptist was baptizing he said, "I indeed baptize you with water unto repentance. but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him." (Matthew 3:11-13).

Altogether, there are four types of baptisms spoken of in the Bible; the Baptism of the Great Commission (which is an allegorical phrase to describe immersing people in the name of God, through the intensive teaching and preaching of the Gospel; the Baptism of Water (which entails full immersion into water), the Baptism of the Holy Ghost, or Spirit (which entails spiritual regeneration), and the Baptism of Fire. The baptism of fire represents the judgment of Christ, as he gathers his wheat but burns up the chaff in unquenchable fire. This is sometimes misunderstood, (as full immersion in unquenchable fire by God should be the last thing anyone should seek for). It is the baptism of the Holy Ghost that saves.

The Baptism of the Holy Ghost, can only come from God in the spiritual realm, not by the will of flesh, or any man. John the Baptist spoke of Jesus saying, "He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." (John 1:10-13). Titus 3:5-7 says, "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; Which he shed on us abundantly through Jesus Christ our Saviour; That being justified by his grace, we should be made heirs according to the hope of eternal life."

A full immersion baptism in water is an important act in the religious walk of any believer, as given the chance in faith to make a public proclamation of ones commitment to the Lord to live a holy and disciplined life. But it is the spiritual baptism of the Holy Ghost which regenerates a person into a new creature in Christ. A spiritual new birth is a supernatural transformation which can happen anytime, anywhere, to a person, which only God can make happen, as one responds to the Gospel in faith, with repentance of sin, and calls out to Jesus for redemption. Once a person is saved, he is sealed forever, he has become a citizen of the Kingdom of God, his eternal destiny is secured, he is justified of his sin by faith, he is sanctified in the Spirit, and now the long process of the sanctification of the flesh begins, towards eventual glorification after the day of final judgment.

Becoming born-again is a one-time event that must happen in the life of every believer to presently see or enter into the Kingdom of God. The Kingdom of God is still without observation in the material world, but it already exists here and now in the spiritual realm, and inside of every person who believes in Christ. No person is born of his mother's womb already born-again as a Christian. God the Father determines who will be his sheep, and he draws them in over their lifetimes, like creatures which instinctively cannot resist coming to the light, so that all who the Father gives to Christ will eventually come. Once a person does come into Christ he is saved forever, and destined unto the final resurrection of glorification into the New Heavens and New Earth, where Christ will reign as King over the whole world. It is at the point of this spiritual rebirth that a lost sheep becomes found, and a new citizen of the Kingdom is sealed forever by the power of the Spirit unto the sure and good hope of eternal life and glorification.

Jesus said, "I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep." In a contrast between those who are not meant to receive the Lord as compared to those who are, Jesus says, "But ye believe not, because ye are not of my sheep, as I said unto you. My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand." (John 10:26-28).

**The Goats**

The goats of the parable on the other hand, were the condemned people of the nations. Goats are born of the world, without being destined by the Father for a place in his Kingdom, and thus they do not hear or receive the disciples as they journeyed into their cities teaching about God. They ignore, threaten, or even harm them with ill-will and malicious intent.

1 John 4:5-6 speaks of two kinds of people, those of the world who go by the spirit of error, and those of God who go by the spirit of truth. "They are of the world: therefore speak they of the world, and the world heareth them. We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error."

**Two Very Different Kinds of Creatures**

Just as with people in the spiritual realm, in actuality, animal sheeps and goats are two very different kinds of creatures. Sheep, for the most part, are usually more meek, quiet, and gentle, and more content to hold themselves apart from the world. For the most part, In general, sheep are most comfortable within a flock, and they tend to get easily spooked and panicked if they perceive something as an outside threat. Goats on the other hand, are more independently minded, curious, exploratory, and more tolerant of outside interactions. The key distinguishing characteristic between sheep and goats is that sheep know and follow the voice of their shepherd.

In a herd, sheep will tend to listen and esteem their master. They are not always perfectly docile, but sheep will recognize the voice of their shepherd and trust him to lead them well to provision and safety, whereas, strangers they will ignore. If they wander, (which many often do), the shepherd knows he must seek out and rescue them back to the safety of the flock. Because sheep separated from their shepherd and flock are more nervous and vulnerable, having little defensive or offensive capabilities on their own. Because of their meek and dependent character, and because of their attentive responsiveness to the voice of their master, sheep make a good analogy for the children of God, being sensitive to the calling and direction of the Spirit of the Lord, seeking to follow the path set by their Shepherd.

Goats on the other hand, are much less prone to following any shepherd. In a herd, the leaders are more prone to wander, and do as they will, while the rest of the goat herd goes about in different directions. While the tails of Sheep point downwards, the tails of goats always point up. Instead of grazing close to the ground like sheep, goats prefer to forge around in higher vegetation for whatever tickles their fancy. Goats tend to push, take, test, bully, dominate and destroy. Thus, goats make a good analogy for the proud and rebellious children of Satan, being headstrong, going their own way, having no knowledge, or even desire, to be placed with God.

While such analogies between sheep and goats, in the animal world, may only be generalizations, that may only somewhat represent a picture of some of the differences between the two kinds of people we find being judged in the parable, they do help to give a better idea, especially the more familiar one is with the opposing natures of these creatures.

The most important take away however, should be that even though the two may seem fairly similar on a surface level, right down to their innermost essence, sheep and goats are inherently very different. Even scientifically, there is vast genetic difference, with sheep having 54 chromosomes, and goats having 60 chromosomes. Just like with wheat and tares in the plant world, the two creations are just not the same. Never were, nor, will they ever be.

The father has determined his sheep, and he gives them eyes and ears to recognize him. In John 10:14-15, Jesus said, "I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep." In a contrast between those who are not meant to receive the Lord as compared to those who are, Jesus says, "But ye believe not, because ye are not of my sheep, as I said unto you. My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand." (John 10:26-28).

**The Eternal Mission of the Father and Shepherd Son**

Thus, through the evangelical work of his manifest body on earth, Jesus Christ fulfills the grand eternal mission between himself and the Father, as the Father predestinates each sheep to the Son, and the Son makes assurances to retrieve and save every last one . "All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. For I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day." - John 6:37-40

"For the Son of man is come to save that which was lost. How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish." (Matthew 18:11-14).

Jesus eternally knows each of who he is sent to retrieve by the Father, and his sheep have the innate instinct of responding, and being drawn in, by the voice of their Shepherd, which speaks by the Spirit, through the words of his disciples. The goats of the parable did not respond accordingly to the coming of the disciples on the Great Commission into their towns, because they were never given that mercy. The goats failed to receive the body of Christ for who they represented, because they were never intended to.

Just as so many of that day did not recognize their Messiah, many today still do not see the truth of Jesus Christ as faithfully proclaimed. But as anyone faithfully proclaims the words of the gospel to one of his lost sheep, it is God that is speaking to them, and doing the work to draw them in unto repentance and saving faith. Towards his disciples, Christ said, "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain (John 15:16), and in terms of who will find mercy with God, Romans 9:16 says, "So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy."

In the parable, the sheep received Christ in that they received his people, whereas in the end, the goats are those who rejected Christ, in that they turned away those who came with his Gospel. They shunned, reviled, or even threw stones at the faithful children of Christ, and as they committed such hateful acts against the body of the brethren, figuratively they did so unto God himself. Of these hardened and stubborn vessels of wrath, Jesus instructed his disciples, "whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them. " (Luke 9:2-6). Such people were never meant to be God's sheep.

Anyone meant to receive the Lord eventually will, whereas anyone not meant to will never repent or believe. In parables, Jesus purposely conceals the deeper mysteries of the Kingdom for only those it was meant for. "And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them." (Mark 4:11-12).

**Saving Faith and the Predestination of the Lost Sheep**

The Bible does not envision a type of faith that cannot be seen by works. However, this still does not negate the precept that we are not saved by works but rather only by grace through faith. Some teach that the works of the sheep of the parable were not the basis of their salvation but their fruits for becoming born-again believers in Christ. This would not be perfectly accurate as there is no indication in the story that the sheep were spiritually regenerated prior to, or at the time of encountering the disciples, and in the end, it cannot be denied that the basis of their salvation was indeed the works, and not the other way around.

Thus, the proper interpretation requires going back one step further. What was the basis for their works? The deeper meaning of this parable cannot be comprehended without crossing into the scope of predestination. The works of the sheep of the parable were not the basis of their salvation, but the pre-engineered response God had set up within them all along, as they would hear or engage with his body. Just as God had given Abraham the faith, and had set up the circumstances for him to justify his salvation, by giving him the chance not to withhold his Son, or just as God gave Rahab the faith, and had set up the circumstances for her to justify her salvation, by receiving the strangers sent by God, God gives all of his sheep the faith, and sets up the circumstances for to them to justify their salvation. In the grand evangelical model of the Great Commission, such circumstances are presented in the form of his sheep ministering to the strangers sent to them by God proclaiming the Kingdom.

In understanding the nature of sheep, we know that they are inherently designed to regard and to respond to the calling of their shepherd. With respect to the lost sheep of God, this inherent response is acted out in the form of regarding and attending to the needs of the members of his body, who in turn are teaching them and preaching the things of God and eternal life. In-and-of-themselves, it is still not the works which save them in the parable, it is still God's grace. Because God gave them the measure of faith which is alive, this produced good works as was preordained, and such demonstration of living faith, in acts of ministry towards the brethren, only showed that they were sheep all along.

In the new heavens and earth, when the Kingdom of God is fully come, the city of New Jerusalem will consist of two types of inhabitants. Those of the 12 Tribes of the house of Jacob who received Christ at any time, and those of the gentile nations who become grafted into the Household of Jacob through spiritual rebirth, prior to the time of final judgment. Many who are predestined of God, will not become born-again believers in Christ, until the very last time, yet during their lives, they would still have demonstrated saving measures of faith.

All the lost sheep of God, whose names are written in the Lamb's book from the foundation of the world, according as he hath chosen them in him before the foundation of the world (Ephesians 1:4), to be holy and without blame before him in love, will eventually come to him sooner or later. In the end, Christ will not lose even one of the sheep the Father gave him from the foundation of the world, but he will raise them up at the last time, to be received into his Kingdom.

This truth can be seen with the Judgment of the Sheep and the Goats, where his lost sheep are accepted based upon their actions of love towards his body. If one is not born again now, one cannot now see, or enter into, the Kingdom of God, but before the final judgment, all his lost sheep will still be redeemed as God protects those who are his, and reveals himself in glory to the world, to bring all his sheep into the fold.

Jesus speaks of this divine eternal plan between himself, the Father, and the sheep, in John 6:39-40, with respect to his grand mission of eventually saving each and every one given to him saying, "And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day." All must enter into the Kingdom through faith in Christ, which is accomplished through the work of the Great Commission, and the active response of his sheep, to which God says in the end, "come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world".

These lost sheep who God saves in the end, will be blessed to inhabit the new earth as subjects of his commonwealth Kingdom, and citizens of their own nations respectively. In John's vision of this world in the glorious age of the New Heavens and New Earth, at the end of the book of Revelation, he writes that he was carried away in the spirit to a great and high mountain, and was shown "a great city, the holy Jerusalem, descending out of heaven from God, Having the glory of God", and "it had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel". The nations of them which are saved shall walk in the light of this city (Revelation 21:24), and the kings of the earth will bring their glory and honour into it." He was also shown a "pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb". "In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations." (Revelation 22:1-2).

**The Sovereign Son of Man**

The Son of Man is the sovereign King of the parable who sits at the right hand of the Throne of God with all power and authority over all of heaven and earth. Jesus often referred to himself as the Son of Man in the gospel narratives, such as in Mark 14:62, where Jesus said, "I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven", or Luke 5:24 where Jesus said, "But that ye may know that the Son of man hath power upon earth to forgive sins". Jesus is referred to as the "Son of Man" over 80 times in the New Testament. The title Son of Man alludes to an Old Testament verse from Daniel which reads, "I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." (Daniel 7:13). The title substantiates the divinity of Jesus (the Word), as being God manifest in the flesh, as a man (John 1:1-14).

The Son of Man is the Lord Jesus, to be revealed from heaven with his mighty angels, in flames of fire to take vengeance on those that know not God, and that obey not the gospel (2 Thessalonians 1:7-8). "When he shall come to be glorified in his saints, and to be admired in all those that believe because the testimony of his disciples was believed among his sheep on that day." (2 Thessalonians 1:9). In the day when God shall judge the secrets of men by Jesus Christ according to the gospel (Romans 2:16). The Son of Man is the great and mighty King that comes with clouds, that every eye shall see, and they also which pierced him, and all kindreds of the earth shall wail because of him. The Alpha and Omega, the beginning and the ending. The Lord, which is, and which was, and which is to come, the Almighty. (Revelation 1:6-7). The Son of Man is he that lives, though he was dead, yet is alive forevermore. Having the keys of hell and of death." (Revelation 1:18). To his sheep - "Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." (Titus 2:13-14).
**Part Four**

**The Great Commission**

The term 'mission' means an important assignment carried out for political, religious, or commercial purposes, that typically involves travel. When the term is abbreviated with 'co', it expands to include an instruction, command, or duty, given to a group of people, given from an authority. In commanding the Great Commission, Jesus spoke to his disciples in Matthew 28:18-19, saying, "All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen."

Far above all principality, power, dominion, and every name that is named, not only in this world, but also in that which is to come, God has put all things under the feet of the risen Christ Jesus, and gave him to be the head over all things to the Church, which is his Body (Ephesians 1:20-23). As the eternal head of the Church for all Christians, the Great Commission of Christ is the grand universal call and instruction in the Christian faith, by the Lord Jesus Christ, to all his disciples, to spread his Gospel of the Kingdom to all the ends of the world.

**The Gospel -Centric Mission**

In order to perform the work of the Great Commission effectively, teachings about God and his commands must be Gospel-centered, and based on new covenant terms of reconciliation between God and man. The Kingdom of Christ is not of this world, but in the here and now it is advanced in the spiritual realm, in the hearts of those who receive the Holy Spirit. As more and more of his lost sheep repent and believe to become converted, by hearing the Gospel and responding in faith by calling to him. This is how the spiritual temple of Christ is built up until the time of his final coming.

The Gospel teaches the fundamental truths that we must know about ourselves, and of God, and his word, in order for us to obey its call for repentance against sin, and come to saving faith in Christ. Hence, the Great Commission involves preachers being sent out to reach the lost sheep, to teach and preach all about the knowledge God, in light of the gospel message of Christ, that people might be led into the Kingdom of everlasting life, by gaining the knowledge of the truth, and responding accordingly with living faith, whereby they are justified.

Romans 10:14-17 paints a picture of the roles and processes of the great commission, as the messengers of God are sent with the good news. "How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? So then faith cometh by hearing, and hearing by the word of God."

In order for the gospel to be preached or taught effectively, with honour to God's truth, and with power to see people saved, there is one foundational principle that must be preserved - **dead people cannot save themselves**. Absolutely all people are inherently sinful unto death, and it is only by the mercy of God that anyone can ever repent and receive the free gift of eternal life, by the grace of God through faith in his only begotten Son.

**The New Covenant Terms of Salvation**

The New Covenant terms of salvation pertain to a conversion from spiritual death into eternal life, and what must take place for this to happen. This transformed state of spiritual conversion, (which comes about from God to a person, as he or she repents of sin and calls out to Jesus in faith), is described in such passages as Ephesians 2:1-9, which says, "And you hath he quickened, who were dead in trespasses and sins; Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast."

"Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work." - Romans 11:5-6

"Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." - Galatians 3:24-29

"Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: (For until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many." - Romans 5:12-15

Any works-based gospel cannot be legitimate. In Galatians 3:1-5, Paul rebuked the church for buying into another gospel saying, "O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?"

Any so-called gospel which teaches that eternal life is no longer a free gift, because we must also contribute to our justification before God through self-achievement to merit eternal life, is not a true gospel but rather a twisted perversion, that, if true, would take glory away from God and give man something to boast about. Yet Paul says, "Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law." (Romans 3:27-28).

**Reconciling the Passage**

We are saved by grace through faith, not by the works of the Law, and if we are saved, we can know that we are the brethren of Christ, if we do his will by carrying forth our divine mission as his disciples. Jesus said if you love me do my commands (John 14:15). Even to the end of this age. The good works demonstrated in the parable of the sheep and goats prove that those who ministered to even the least of his brethren were also sheep of God, who may have still been lost but certainly destined to receive Christ as Lord.

This passage is all about the difference in the response between the true lost sheep of God, in comparison to unchosen vessels of wrath, as these two distinct sides of humanity, come into contact with genuine missionaries of the Lord. What it is certainly not, is a lesson on how we, as Christians, must generally treat the poor, outcast, sick, marginalized, or imprisoned in general, in order to secure our places in heaven, simply by acting as good people.

If one truly is a lost sheep of God, he will hear the voice of his master, spoken through the mouths of his chosen messengers, and respond in due manner. The truth of the gospel will resonate with his spirit, generating faith and love. In turn, he will repent of his wickedness, and receive and minister to those that brought such words of truth into his knowledge that he could be set free. If one is not a lost sheep he will kill the messengers, (whether metaphorically or literally), because to him the gospel will only offend.

**How Actions Count in Biblical Saving or Living Faith**

With the framework of the Great Commission, and the New Covenant terms of salvation, now firmly established, this leads to the last key concept that must be understood to make sense of the parable of the sheep, the goats, and brethren of Christ. This concept pertains to the biblical reconciliation of what seems like justification by works vs salvation by grace through faith, where we must uncover the meaning of 'saving' faith, or 'living' faith, in the context of how such faith applies to acts of love and servitude within the household of God.

Of all the parables of Jesus, the judgment of the sheep and the goats stands out as perhaps the most clear in making the point that in some way our actions really do factor in to determining our ultimate salvation. So to avoid any apparent gospel contradiction, many simply try to deny or divert from the clear teaching of the passage, by saying the goodwill deeds of the story are only a metaphor for the faith of the sheep; as if the real life actions performed in this parable, in and of themselves, are not pertinent towards salvation. But this would not be a fair handling of what has clearly been written, and would be short-sighted in uncovering the full theme.

In the parable, Jesus tells the goats on his left hand to depart from him specifically because of the ways they did not minister to him, and the explicit reason as to why the sheep are received is because of what they did do. At first, the heavy notion that something may actually be required of us to be saved, may seem to conflict with the most basic precept of the gospel message, which teaches that our personal righteousness or works have nothing to do with our justification or sanctification before the most High Throne. But while this is true, the clear warning of this passage also cannot be ignored, neither can the conditions of the judgment be denied. Thus, a sound reconciliation of the parable with the gospel is necessary.

Whether one will be saved or not in the end, really does depend, not only on what we profess by our mouths, or even assert inside our minds to believe, but there is something more to the equation. In some sense, what people actually do, or don't do, is just as significant. This is because real biblical faith, which is alive, and able to allow one to please God, unlike the modern common conception of the word, is not just a choice, profession, or mental assertion, but is something that is always substantiated in evidence.

The Bible teaches that the true meaning of faith is, "the substance of things hoped for, the evidence of things not seen." (Hebrews 11:1). Something grounded in substance and evidence, cannot merely amount to only an invisible commitment of the mind or heart, without any outward correlating expression to confirm the inward reality of one's conviction. Saving and/or living faith, can be measured and/or observed in quantifiable ways, with material substance and/or visible evidence worthy of good report (Hebrews 11:2). It is still the grace of God that enables one to be saved, but one of the ways in which God imparts this grace is to cause us to produce fruits.

The true meaning of biblical faith is not limited only to some abstract concept of complete trust or confidence in someone or something which can never be seen. While the hope of biblical faith rests in the promises of the unseen spiritual realm, and the future of things to come, genuine faith also produces immediate and visible fruits in the here and now, as God saves us through faith, while we react with obedience to the gospel.

In this way, actions really are significant in saving or living faith, because it gives glory to God when the world sees the fruits he causes his children to produce. This is why James says, "see then how that by works a man is justified, and not by faith only." (James 2:24). Many struggle with this verse as well, as an apparent conflict with the gospel, but it is not. What we must understand is that there are two kinds of justification in the Bible. The first type is justification for sin, or spiritual justification, we can only come by the grace of God, at the time of ones' forgiveness of sin in spiritual rebirth. The second type of justification is what is meant for the world to see, to bear witness of the works in which God performs by giving faith to his children.

In the book of revelation the final judgment of God is described by John saying, "And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works." (Revelation 20:11-13).

Thus, we see that in the final judgment there are two kinds of books which are opened, 'the books' by which every man is judged according to their works, and another book which was opened, called 'the book of life'. Whether, Christian or non-Christian, sheep, brethren, or goat, all will have to give an answer for the things written in their own personal books, "For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." (2Corinthians 5:10).

However, while we all will be judged, in some manner, for things we have done in this life, (such as in gaining or losing rewards, or receiving some type of refinement), **the judgments of 'the books' are not a matter of eternal salvation**. As the verse in Revelation continues, "death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire." (Revelation 20:14-15). Those who have died without inheriting spiritual life, or those who have died and gone to hell, will face the second death, whereas those whose names are found written in the book of life will enter the glory of the New Heavens and the New Earth. It is the Lambs' Book of Life, and this single book only, that determines eternal salvation, and there is nothing one can ever do to earn having his name written.

The Lamb's Book of Life was already written from the foundation of the world. These are the sheep of God, and the Son Jesus Christ will perform the work of retrieving each and every one who has been given to him. He is perfect in his works, it is all of us who are not. The questions that remain for us then are: How long before we respond? How much suffering will we bring upon ourselves and others before we chose to repent? How long will we live in rebellion before serving the Lord? How much of our lives will we waste serving the fleeting things of this temporal existence? How much refining will we have to endure in the final judgment? How much hay and stubble of ours, (which we thought were great works), will only be burnt up in the end?

**The Concept of the Parable**

A social gospel message cannot be implied from the passage of Matthew 25 verses 31 to 46. The parable of the sheep and the goats cannot be used to support a works-based salvation heresy. Rather it supports the common biblical theme that the true people of God can be known by their fruits and love for one another. For instance, in John 13:34-35, Jesus says, "By this shall all men know that ye are my disciples, if ye have love one to another." In mutual love, we know we are one in God. The intrinsic theme the parable reinforces the binding precept that caring acts of goodwill shared within the body of Christ, should be the natural outflow seen between any of God's children, recognizing and looking out for one another, and this actually reproves our love for our heavenly Father.

In 1 John 4:7-12, we are reminded as the Church, "Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love. In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another. **No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us**."
**Part Five**

**Fruits Meet for the Kingdom**

The gospel of salvation produces fruits unto his Kingdom when his lost sheep come to God by grace through faith, by hearing the preaching of the holy Word. Lost sheep can then become found sheep, not by engaging in religious works to prove their entitlement to God, but by repenting of their sin, and pleading to Jesus for salvation; to come to get to know the Lord. In the parable of the sheep and the goats, those who faithfully repented to receive the Lord, did so in the form of serviceable acts towards the brethren.

Only faith imputed as righteousness by God can justify a person to be released from their sinful debt. This is only possible because Jesus came and lived that righteous life that we could not, so that the covering by his sacrifice on the cross could be passed on for our heavenly atonement. The gospel does not so much explain what we must do to inherit eternal life, but what Jesus Christ did for us, and how we must respond to receive his grace. The gospel is that the Lord has done this for us. It is never that we could be saved out of the righteousness of our own strength. As much as the proud minded may resist to accept it, even the very best of our own personal righteousness is still uncleanness before the perfect standard of heaven. The hospitality of the sheep in the parable, did not represent good works of righteousness to set before the Lord, but rather living faith and submission to him - which was the appropriate response to the gospel.

As we look at some of the various tasks of which Christ came to accomplish during the days of his earthly ministry, we can see that Jesus says in Luke 4:18, "The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord." If the brethren of Christ do not represent his own body, and the deeds of the parable are indiscriminately forwarded amiss to anyone who may need material help, then Christ did not come to release his people from captivity because it would never be possible for Christians to escape the relentless pressure of the world's awful weight.

Helping the poor is good and commendable, and anyone with the means, should be inclined to help those less fortunate at times, if not for anything else but to make this unequal world a little bit nicer for all. But while such general benevolence is good, it's not required for salvation. In Mark 14:7, after a valuable box of ointment was expensed by a woman on Jesus, and some complained that this was a waste that could have gone to helping the poor, Jesus replied, "Let her alone; why trouble ye her? she hath wrought a good work on me. For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always." (Mark 14:6-7). They were rebuked because the poor will always be around to help as we will, but this was a special act of living faith, that could only have been done at this time. This good work carried more significance in that it demonstrated love and honour directly towards her Lord. This was the thing she did that will forever justify her salvation in the eyes of the world.

In all his efforts to help and save humanity, Jesus did not go around with his disciples operating as some sort of non-profit organization, or secular NGO, collecting funds, or gathering resources from donors, for redistribution and aid to the poor. If they fed the hungry or healed the sick, they accomplished it through divine miracles of the Holy Spirit to demonstrate the supernatural power of the Kingdom, for all to witness, that people would come into faith.

If the theme of the parable of the sheep and goats simply exposits a lesson on aiding the needy, or visiting the downtrodden, in order that one can be venerated as an acceptable Christian in the eyes of man and God, without any insight into the eternal significance behind those goodwill deeds, with regards to the living out of faith in action, or without any regard for the connection of the brethren with the heavenly Lord Jesus Christ, in being the earthly members of his body, then there is no way around it, this would be teaching a works-based gospel of salvation, that would have the people of God subdued under account to this world, rather than freed with God.

If anyone preaches any other gospel than Christ, and him alone, crucified for the atonement of your sins, this is a denial of Christ, and an affront to all that he did and suffered for us, to make our eternal redemption justifiable. Any means to salvation that does not depend solely on the finished work and mercy of God, but rather holds man up into taking any glory for his own pathway into heaven, would not describe any accurate proclamation of the good news, because it would certainly mean that all men would fail falling headlong into everlasting fire. Yet, we cannot say we accept Christ and yet deny his manifest body on earth. Anyone who claims to love God, but yet hates his members, is not a genuinely confessing person in that claim.

Those who love God will minister to his flock in some way or another. This is the natural outflow of living faith between members of his flock. We are not saved by works, we are saved to do them, as God pre-ordained. "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." (Ephesians 2:10). The Good Shepherd of heaven has designed a system in this world, where he can retrieve and bring care and support to each of his children, by instilling within them the heart and will to seek out, and care and support each other.

While in some sense, the Bible supports the principle of doing good to all people, in the specific context of the parable of the sheep and the goats, it is only the brethren of Christ that apply. Because ultimately, this passage is dealing with principles that pertain to the inheritance of his Kingdom, and not mere secondary issues that pertain only to earning rewards. Thus, any sound reconciliation of this passage must explain how the good deeds outlined towards the brethren, which are the only basis of the judgment provided, coincide with the baseline precept of redemption by grace through faith in Christ alone, and not by the works of the flesh.

**The Providence of God Symbolized in the Justification of his Sheep**

Any means of justification before God must somehow symbolize faith objectified specifically towards Christ and Christ alone. In other words, salvation must always come down to saving, or living, faith, and such faith must be able to be substantiated, in some way or another, in solid evidence that points to Christ. God, in his great sovereignty, and wisdom, and power, gives opportunity to his lost sheep for such faith to be demonstrated in the way of supportive acts of assistance to his collective body in the world, who are actively sold out for the mission of Christ. Just as in post adoption into the household of faith, genuine care and servitude in humility between brothers and sisters is an ongoing evidence and requirement of his Church.

Thus, by the sovereign providence of God his sheep are justified, both in what God has done for us that is hidden in the spirit, and by what he causes us to do openly. In the spiritual realm, he releases us of our sin, because his Son has paid the price, and we can receive that atonement through his shed blood. At the same time in the material realm, the Lord causes his children to bring forth fruits for his own glory. In this case, it is not because of what we do that earns us salvation, but it is because of what God causes us to do, because of how he made us. The types of fruits we produce only reveal the type of tree we were in the first place. The particular way in which God has sovereignty determined for us to be.

In John 15:16, Jesus says to his disciples, "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit". We cannot change our basic God given nature. In Matthew 7:15-20 Jesus says, "Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them." The fruit does not determine the tree, the tree determines the fruit.

In the context of the sheep and the goats parable, the demonstrable acts of love and servitude towards those of the household of faith, do not allow for the transformations of creatures, but only reveals who was who all along. People do not transform from wolves, or from goats, into sheep, the chosen of God only transform from lost sheep into sheep who are found. Christ reaches his lost sheep by engaging with them through his body. If one truly is a lost child of God, they will respond differently to the words of their saviour and Lord than someone who is not. A sheep will respond with the fruits God prepared for them for his own glory, which would entail care and respect towards his body in need, who brought the words of good hope.

These are the works of the parable, which earn no one salvation, neither provide any grounds for boasting, because they only bring into light what God had determined from the beginning. This is different from having some allowance to make good or bad choices, or to be more or less disciplined, or to be more or less active towards serving God, at different times in our Christian walk, to the degree by which God allows some freedom for us to earn rewards and eternal treasures in heaven.

There is a difference between what we are granted according to God's providential will, and what we can earn, by what he permits. Good works which come out of the measure of the free will we are given, pertain to the rewards we can merit. Or else, if there were no personal accountability for anything we decide to do, there could be no real rewards, but only gifts. Eternal salvation on the other hand, is not a free will decision, but only a free gift, which cannot be earned or merited as any reward in any way.

Hence, just as a fish cannot choose to become a bird, we cannot choose the way we were made, and just as a bird does not choose to build a nest, but only follows their instinct, we do not choose to follow our most intrinsic nature, we just do, because it goes according to how we were designed. We are not taught how to breath, or to swallow and digest milk or food. Yet, these actions sustain our lives. Much the same way, a sheep will react to the voice of it's master according to its own inherent programming, and if that master is the Good Shepherd of life, that sheep will surely be blessed.

At the end of the day, what salvation comes down to is this - **who has obeyed the gospel of Christ?** In 2 Thessalonians 1:8-9, the Bible speaks of the Lord's vengeance when the Lord Jesus returns in flaming fire to punish with everlasting destruction from the presence of the Lord, those who obey not the Gospel of the Lord Jesus Christ.

As a moth cannot resist being drawn into the light, it is God that makes his own to be drawn into him. Obedience to the gospel requires faith submitted to God in action. Sheep will respond to their divine calling according to their intrinsic nature, whereas goats will rebel from the truth. While those of faith believe in things not seen, and look forward to things to come, obvious responses and actions will also bear witness to the unseen reality which one faithfully holds and anticipates. Living or saving faith will always manifest by the highest of providence. Such faith begins and ends with God, as he grants it to his sheep, and then leads them on to appropriate action. Just as a caterpillar was always meant to fly as a butterfly so will his lost sheep be transformed with spiritual wings. With sincere repentance and trust in the Son of God and his Kingdom, the faith God gives will certainly be made to be seen in ways that reflect one's inward belief.

Thus, the sheep of the parable produce good fruits to the king, because that was their nature to do, where the goats do not, and just as the parable describes, on the day of final reckoning, there will be a dividing. All those unfortunate souls under the wrath of the Lamb, (made as vessels of wrath), will be forever removed from the presence of the Lord, and from the glory of his power. Yet in that same day, he will also come to be admired by, and glorified in his saints.

**The Preaching of the Gospel to Every Creature**

The Gospel of Christ is clear and concise, "Believe on the Lord Jesus Christ, and thou shalt be saved" (Acts 16:31). In Mark 16:15, Jesus prepared his disciples to go out on their great mission saying, "Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned."

The term, 'every creature' may sound a bit funny, as we know that only people would be capable of comprehending the preaching of the gospel, and certainly not animals or plants. Yet, there is a sensible meaning to this statement, which rests in the biblical concept that while all men are created, not all men are created equally, that is with an equal capacity for truth, or to receive God. In other words different kinds of people, or creatures, are made differently.

Contrary to the popular mantra of total human equality, inherently different kinds of people exist in this world, and we are not all the same. Some are made to hear and see the truth of the gospel, while others are not. In other words, some are inherently sheep, and some are inherently goats. It is not that one can be born a goat, and then become a sheep, or vice-versa, we all are what we are from birth. Not all sheep are currently with God because many are still lost, but a sheep will always be a sheep, and a goat will always be a goat.

**The Inherent Predisposition of Sheep and of Goats**

The inherent predisposition of the sheep and the goats is no different than that of the wheat and the tares, as described by another parable of Jesus in Matthew 13:24-30. "Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?

He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn." (Matthew 13:24-30).

Just as sheep and goats are made with distinct built-in natures from the beginning, there are also good seeds and tares, and seeds will only ever sprout out from what they contain in the start. Just like sheep and goats, good seeds will inherently bring forth fruits, whereas tares will not, and in the final harvest, these two kinds of people will also be separated by the very same judgments of being gathered with him or sent to the fire.

Yet, regardless of this truth, it is not up to us to judge throughout the people of the world who is inherently who. Whether professors or non-professors of the faith alike, only God knows the true condition of every man. At any given time, only God knows for sure who are meant to be his, or what stage any person may be in ones' calling. So while works of goodwill that address temporal needs should intentionally be directed towards God's people, (according to the best of our discernment in looking at testimonies and fruits), the preaching of the gospel in the other hand should be openly proclaimed towards all, without any discrimination on the part of those sent out on the mission.

**The Preaching of the Gospel and Predetermination**

Preaching to every creature means that we should not try and predetermine for ourselves, as only God can, who is a sheep or a goat, or who are wheat and tares, but when it comes to the gospel, we should preach it as if everyone is made the same. As if anyone can hear or see, and by the power of the Spirit all that are meant to receive will believe. Faith indeed comes by hearing, and for anyone to hear, preachers must be sent, and they must open their mouths to proclaim every essential truth of the gospel, whether it offends listeners or not.

Ultimately, those who will never receive the gospel were never intended to. Sheep are designed to humble themselves to the God of all creation. The sheep of the parable were always meant to be sheep whereas the goats were always intended to be goats. The hidden opportunity to either receive or despise the 'King', only brought up to the surface, by intentional design, that which was always foreordained to be according to God's sovereign providence.

**Ministering to the King of Salvation**

In religion we often think if the word 'minister' as a leader, or something in which a clergy administers to their congregants, however, in the context of the parable it means to attend to the needs of someone. What both the sheep, as well as the goats, of the parable, consistently failed to realize, is that as they encountered these strange messengers immersing the world in the knowledge of God, who they really encountered was Christ. Both sides were surprised by the verdicts. Neither side knew God considered these men as vessels of himself. Still, as the sheep listened and attended to the needs the brethren, who they really heard and ministered to was Jesus, and as the goats denied God's messengers, who they really turned away was the King of salvation. As much as both the sheep and the goats may not have been consciously aware at the time, what they were really doing was either receiving or denying the Lord Jesus Christ, face to face in a sense, as if he were still walking the earth in the flesh.
**Part Six**

**Bringing the Message into the Fold**

The brethren of the passage of the sheep and the goats in Matthew 25:31-46, are the disciples of Christ, doing the will of God, going forth on the Great Commission with the Gospel. These are brothers and sisters of the Christian faith, who are active members of the Body of Christ. Thus, Christ, 'the King', equates their treatment with his own. The sheep are the predestined of God to inherit his Kingdom, who respond, as sheep tend to do, in meekness and obedience, as they hear and respond to the voice of their master, whereas the goats are those under eternal condemnation.

In the first phase of God's plan to expand his church throughout the world, his disciples were sent forth with no possessions to bring but the gospel of the Kingdom for the lost sheep. If one welcomed such ambassadors of Jesus, journeying on their missions, into their home, giving them food, clothes, or shelter, this is evidence of one's true identity as a sheep. By the love and faith within them for Jesus Christ as Saviour and Lord expressed in deeds. In effect, to listen and minister unto the temporal needs of God's working disciples is to demonstrate love and submission to Christ himself.

**The Expansion of God 's Kingdom from Jews to Gentiles**

Initially, Jesus directed his disciples to go only to the lost sheep of Israel, saying, "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: But go rather to the lost sheep of the house of Israel. And as ye go, preach, saying, The kingdom of heaven is at hand." (Matthew 10:5-7). The sheep of the house of Israel, at that time, were those of the 'first fold' of the Kingdom of God. Once these first sheep were gathered, these became the disciples of Christ, or brethren, who would then go out to fulfill the next stage of the Great Commission to all the world.

As the new covenant era would usher in with the transition of God's church into the 'age of the Gentiles', the family of God would extend to include sheep from the gentile nations as well. Gradually, the 'second fold' of God's sheep would be grafted in with the first, for all to be included into the same Kingdom. In John 10:16, Jesus gave insight into this broader vision of the expansion of his Kingdom, from the Jews to the Gentiles, saying, "And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd."

As many new sheep from the gentile nations are united into the Kingdom, many Jews who were of the children of the Kingdom in the Old Covenant would now be cast out for their unfaithfulness towards Jesus Christ. In the spiritual realm, the door to the Kingdom of God was opened to all nations as the New Testament age began. But regardless of a person's ethnic or national heritage, there is always only one way in, and that's through faith in Christ. In the stories of Jesus's interactions with various gentiles during the days of his earthly ministry, they would at times show such great faith compared to Jews, (such as with the centurion of Matthew 8:5-12), that Jesus even remarked, "Verily I say unto you, I have not found so great faith, no, not in Israel. And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth."

In the new covenant age, it really doesn't matter, whether Jew or Greek, bond or free, male nor female, all are the children of God by faith in Christ Jesus. The New Testament church has not replaced ethic and national Israel, they will still always hold a special place in God's Kingdom, and there are still many prophecies towards them specifically which must be fulfilled in the end to bring all into Christ. But even now the Kingdom of God includes people of all backgrounds who have repented and believed to enter in by the spiritual gates as heirs. "For as many of you as have been baptized into Christ have put on Christ." "And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." (Galatians 3:27-29).

Hence, the brethren of the parable were those who are already in God's sheepfold, sent out with only the gospel, to seek after other sheep who were still lost. As they faithfully preached and taught the word of God, and demonstrated the power of the Kingdom by the incredible and miraculous workings of the Holy Spirit, whoever would hear and receive them in the name of the Lord, could likewise enter into the Kingdom. Eventually, in the last day, God will raise up all his beloved sheep to be partakers of a glorious destiny forever, to enjoy the blessings of everlasting life, where he will forever reign as king through all the New Heavens and New Earth.

**The Lesson of the Sheep and Goats Parable**

1 John 3:10-11 says, "In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother. For this is the message that ye heard from the beginning, that we should love one another."

The primary lesson of the parable is that if anyone will receive the spirit of Christ as Lord they will likewise care for his manifest body on earth. To those faithful servants who come in his name, as the salt and light, with the Gospel. Thus, it is not a matter of salvation by works, but rather a matter of God through his disciples, reaching those who are his, who in turn respond by his grace with faith, oriented back towards the body of Christ, in receiving him as Lord.

God is an invisible being, so to love and serve him as Lord, we can only do so in tangible measures amongst brothers and sisters of faith. If we do not love the people of God, then we cannot love God either, the two are inseparable. This is a constant and consistent principle found throughout Scripture. 1 John 4:20-21 says, "If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also." This concept falls in-line with the great teaching, "Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law." (Romans 13:9-10) In John 21:17, Jesus said to Peter, "Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep."

The context of the theme of the parable of the sheep, the goats, and the brethren of Christ, is very similar to the teachings of 1 John 4:20-21, James 2:14-26, or Romans 13:9-10. If we love God then this will manifest in love for his people. In the context of this parable in particular, if we will receive Christ then we will minister to his body. Those who do not minister to the brethren of Christ, do not receive him as Lord. As God moves by means of his collective body on earth to find the lost sheep that are his, and retrieve them, the parable illustrates the design and dynamics of the model of the Great Commission in establishing who is really of God. Christ, and his collective church body, are considered one and the same in this analogy. The brethren of the Lord, are those already saved into the body of Christ, whereas the sheep are those who were lost, but then were reached, and as they received the brethren of the Lord with due hospitality, as receiving their King, this was the substance and evidence of their faith in Christ.

Thus in the end, all the faithful are joined together as co-inhabitants in the Kingdom of God, where Christ will sit on a visible Throne on earth. The sheep received the King, so the King received them, and this was made to happen through the evangelical model of the Great Commission. Those who rejected Christ's brethren closed the door on the God of all creation. The ultimate lesson of this passage can be summed up in one simple statement that Jesus made to his disciples in Matthew 10:40, "He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me."

**Taking the Lesson into Our Present World**

As followers of the Lord by his Word today, we are always called to be gracious, and just, and merciful to all people, but at the same time, we are not religiously indebted to any non-believers, who are not engaged in the Great Commission, because they do not represent the Lord. No amount of serving the world, in general, can ever earn salvation. No measure of goodness towards anyone for the sake of being kind or generous, can ever earn a passage to heaven. A person can do all the nice deeds imaginable, and still be utterly wretched in the sight of God, if not found born again in Christ. It is only by repentance and his forgiveness that one can obtain sanctification from sin to escape hell.

A common false teaching on this parable is that it represents a dichotomy of those who only care about themselves versus those who care for others. Then, the false teacher will often twist it back around by saying something like, 'don't get me wrong, I'm not saying you can work your way into heaven by feeding the poor or housing the homeless, but what happens is when Jesus comes inside of person it causes them to change from the inside out, so that now one just does these things because of what's inside of the heart. They don't do it to get saved, they do it because they're saved.'

However, any such ways of considering the parable can only be based on a misrepresentation of what it really says, because the good deeds of the parable are not pointed out as the result of anyone's salvation but the basis. The basis of the judgment was strictly determined upon whether such deeds were performed or not. No other justification was given in the passage itself as the basis for why the two groups were separated. It was only based on what they either did or failed to do towards the brethren.

Thus, if the brethren of Christ do not represent his own body then the deeper meaning of the parable becomes lost, and the lesson must be reduced to only an issue of being a good person. As if salvation itself will allow one to be a 'good person', while the unsaved have no chance for this at all. But the reality of the situation is that this is not the case. There are many unsaved individuals who do a lot to help the poor, displaced, and marginalized or the world in general.

**Representing What is What**

If we are to be honest, non-professors of the Christian faith, donating towards, or being involved firsthand, with secular based organizations, or charities of other religions, combined, actually do much more in these regards than all true born again believers combined.

All people are inherently sinful, and salvation still doesn't all of a sudden make someone a good person. A saved person is only instantly sanctified in the spiritual realm, not the flesh, and this only begins a lifelong journey of walking in the spirit, which still always has many of its wayward moments. The struggle between the flesh and spirit is an ongoing battle for anyone, regardless of being saved or not, and more often than not, it is the unsaved that would be considered better people according to the world's standard of goodness.

The mark of a true believer in Christ, in terms of righteousness, does not necessarily depict any apparent moral high ground, but rather a continual state of awareness and repentance towards their own hopelessly depraved state of sinful being in the outward man, with the cherished hope of one day being raised incorruptible by God in competed glorification.

To suggest any such interpretation that presents a dichotomy of selfless Christians vs. selfish non-believers, as the sheep and goats of the parable is ridiculous. Some of the most thoughtful, moral, and generous citizens of this world, by far, happen to be those who would absolutely despise the very notion of serving the God of the Bible. To suggest that the parable has anything to do with the outward evidence of one's salvation as determined in one's motivation or will to help the temporal needs of the world in general is extremely hypocritical and confusing at best.

Should not the evidence of one's salvation be in line with what got them there in the first place? One is saved only through faith in Christ, so should not the works which result from one's salvation be oriented likewise Christ and his spiritual Kingdom? If a person could never get saved by going about as a so-called good person to help solve all this world's material issues, then why would such secular minded focuses all of a sudden become the fruits of one's faith?

Spiritual gifts, and fruitful characteristics such as love, joy, peace, patience, gentleness, and discipline, should manifest out of any converted believer, but in terms of our inner focus and long-term hope, the true sheep of God should be fixed primarily not on the things of this life and this world, but rather to the life and world that is to come. Our spiritual gifts should be used as powerful tools in the advancement of God's unseen Kingdom.

The development of our fruitful characteristics are meant for us to become more and more conformed to the image of our heavenly redeemer. With such abilities and qualities, we should be the salt and light of this world, but this world is always perishing no matter what we do in the here and now, thus our ultimate focus and hope should always be oriented towards eternity.

Jesus admonishes his followers not to be not overly concerned at all with the cares of life. So then why would God encourage and promise to reward such stubborn resolve and fixation on carnal issues in a parable related to eternal judgment and entrance into his Kingdom? Yet, if the brethren of the parable represent the tangible body his own personal self in the world, then everything makes sense as it no longer emphasizes band-aid solutions to a fallen reality, but real faith and submission to Christ objectified.

**Looking out from the Parable**

The subtle persuasion of false church leaders to commit or engage their loyal congregants into mandates and agendas that focus primarily on the temporal needs of those outside of the church, rather than on the temporal needs of those within the assembly of faith, is a misdirection of the enemy into heretical worldly bondage and friendship with the enemies of God. Does your local assembly support and promote any kind of benevolence fund to gather and allocate resources between various members, or are charitable resources mainly allocated to recipients outside of the body of faith?

While this outlook may seem somewhat exclusive to some, who perhaps are more prone or conditioned to take on a more universalist view of Christian faith-based philanthropy, it really is not. This is what really separates unfaithful people, mainly concerned with the things of this life, from the people mainly concerned with the things of God. If we as faithful Christians truly are concerned with helping people, we will look at addressing the more important issues first, which is the eternal sanctity and life of peoples souls, over not being worried of people remaining spiritually dead on a full stomach. Just giving handouts to the dead only prolongs their suffering, but leading people into the Kingdom, actually fixes all their problems at the root source, as the Lord teaches, "Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?" (Matthew 6:31), "for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you." (Matthew 6:32-33).

To Christians I ask; How often do you intentionally assist or support fellow brothers or sisters in the faith in concrete ways that amount to measurable resources or time? Alternatively, how much of your money and time have you dedicated towards serving the temporal issues of those outside of the faith, while those of the church have not been able to make ends meet? How often have you focused efforts geared towards the spiritual Kingdom of God, such as leading people to Christ, or working to gather up spiritual rewards and treasures, rather than focusing on worldly agendas that only offer band-aid solutions?

To non-believers likewise, (who may still be lost but not-yet-found sheep), how have you treated those people Jesus has so faithfully sent into your lives, to bring the truth and hope of everlasting life in his Kingdom? In this sense what could really be asked is, symbolically speaking, how did you treat the Lord and King of Kings himself, when you encountered him face to face?

John 1 describes Jesus as the Light that came into the world, but was not recognized. In John 8:12 Jesus said likewise, "he that followeth me shall not walk in darkness, but shall have the light of life." How often has Jesus stood right in front of us, and we did not recognize or receive him?

To ignore the material requirements of our own brothers or sisters, or to prioritize serving the needs of strangers is to put God second. This is not a demonstration of submission to God, or seeking after his kingdom, but rather of loving the world and things that are contrary to God. To prioritize temporal aid for heathen unbelievers, ahead of proclaiming the gospel to them, is the same as giving someone a sandwich to eat instead of a life jacket, as they are rapidly descending into raging waters on a sinking ship.

To be saved one must be one of God's sheep. A brethren must be sent into that person's life to preach and teach them the gospel. One must be able to hear the truth, and receive Jesus Christ as Lord. One must have the measure of faith required by God in order to be saved, and it is God that must grant this to begin with. One must be convicted by the Holy Spirit of personal sin and repent. We are saved by grace through faith, and not of works, but if our faith is alive in Christ it will show in how we respond to his beloved disciples, who are his brethren actively operating as his body and voice in this world.

The good news of the Gospel is that Jesus Christ is King, and he reigns in the glory of his Kingdom of incorruption, apart from the curses of sin and death that reign in this world. Only in his Kingdom will there be no more pain, or suffering, hunger, iniquity, or death. He can be your King if you repent and believe. You can have eternal life as a child of God. Even right now, you can be a citizen of his glorious Kingdom of paradise!
**Part Seven**

**Taking the Parable into a Modern -Day Context**

In our westernized society today, we may not look outside of our condo window to see tattered wandering brethren of Christ, boldly preaching the Gospel aloud in the city streets, teaching and doing miracles by the Spirit, with no home to rest their heads, or clothes to change into, or money to buy a meal. In our day and age, the Gospel has already gone out over the world many times over, and we are now living during new and different times, with unique challenges and purposes for Christians to live out in our world presently, for the continued building and maintenance of God's spiritual Kingdom in this world.

However, one principle will always remain the same under the sun above, if we love God, then we are to love his people also. Galatians 5:13 says, "brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another."

This study has not focused on the specific timing of the fulfillment of the prophecy contained in the sheep and goats parable, as to do so would open the door to a whole other line of topics dealing with eschatology (which will be focused on in another study). Yet, regardless of the timing of fulfillment, there is one key principle that can always be taken away from the theme of this parable: to love God means to love his people.

If we love God, then we must love his sheep. Just as Jesus laid down his life for us, we should be willing to lay down our lives for our brethren. We should sacrifice whatever we can and do whatever possible to assist and support one another. We still can never earn eternal life, but if we love God, we should care for our brothers and sisters in the faith, just as we care for ourselves. By this standard, we perceive that the love of God is in us. If we show no care, the love of God is denied and we are not truly in the faith.

1 John 3:23-24 speaks of this concept of brotherly love, not only as evidence for a person's faith, but also as a commandment. "And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment. And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us."

**Jesus Christ as Saviour and Lord**

The working dynamic between masters and servants is that servants must minister, or attend, to their masters. Not all servants love their masters, but any true servant must attend to the one in whom they submit, or else, they are no servant to that master. Submission to a human master does not require faith but humility and will. Since we cannot now attend physically to Christ, our master in heaven, we must submit to him presently by attending to his manifest body on earth, or else our submission to him cannot be real.

Jesus Christ must not only be Saviour, but also Lord over our lives. Salvation pertains to faith, but faith without any outward evidence is not real. To receive him as Lord requires repentance, which entails a genuine intent and striving to turn away from sin. Repentance must be the condition of our heart as we come to God in faith for salvation, if Christ is to respond with the baptism of the Holy Spirit. At some point in every believer's life, prior to conversion, one must come into contact with someone already in the flock who loves him enough to share the good news of the Kingdom, Christ, and salvation. A true lost sheep will hear and love that person back.

A sincere love for the Lord will always show in tangible forms of love between his brethren. A sincere submission to God will show in acts of ministerial honour, assistance, and support towards brothers and sisters engaged in the work of building his Kingdom. Likewise, in the context of the parable of the sheep and the goats, submission to Christ as Lord must show in real life acts of love, as his body on earth comes into contact with the lost, reaching them in the efforts of the Great Commission. Or else it is evident that one's acceptance of Christ as Lord is not on the table.

**It 's all about what we Do or Seek First**

When it comes to our passions or devotion, it is not that we cannot have other interests and goals in life, other than only God alone and higher pursuits, but our true inner beliefs will always show outwardly in what we focus on most in this world. Everything always comes down to this: what are we putting first in our lives? If we truly love God and submit to Christ as Lord, we will love and serve him first before any of the things of this world.

If we have idols in the place of God, we will turn our primary attention to them. If we consider the things of this life to be more important than the things of the Kingdom, or of the promised existence to come, we will focus most of our attention and direct most of our active energy towards worldly endeavors of the here and now, rather than on more Kingdom oriented matters concerning eternity, spiritual rewards, and heavenly treasures.

1 John 2:15 says, "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him." If we truly love God, and are seeking first after his Kingdom, we will evidently seek first after his Kingdom. We will love lost strangers by preaching and teaching the truth of the gospel that they might be saved to get into God's Kingdom, rather than leaving them to die under the deadly reign of this world without even attempting to rescue them. We will focus on heavenly treasures and rewards and spiritual blessings, rather than mainly fixing our agendas or mandates on temporal solutions that will perish in all of eternity.

Even going back to the faith and hope of the saints which came before Christ, who pleased God not merely with an unseen, or misdirected faith, but with a living faith, justified in faithful acts towards the coming Christ and his Kingdom, Hebrews 11:13-17 says, "These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. For they that say such things declare plainly that they seek a country. And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city."

Today, Christians should be a blessing on the places where they live, in every substantial way. If our lives are transformed by the power of the Gospel, our workplaces, families, marriages, friendships, and communities, in general should be positively blessed as well. God is concerned for this physical world. Yet, this current world is not the be all and end all, neither should the things of it be our primary concern. As Christians we look towards salvation and heaven, but even that is not the end of the story. As believers we acknowledge that our ultimate hope is in the renewal of all things, in the glorious city God has prepared for us. The city of New Jerusalem that will descend to the physical earth during the time of the final age of world history which the Bible speaks about (Revelation 21-22). An age of universal world-wide peace and joy, right here on this material plane of existence, with our physical bodies gloried, and all the pleasures of this earth to enjoy, only with the curses of evil no longer. When God will dwell with us as King, and there will no more corruption, suffering, pain, crying, or death. In the broadest perspective, this gives meaning to life.

Very much the same as the faithful saints of old, if our faith and hope as Christians living today, is centered and directed on Christ and his Kingdom, we too can have assurance in the heavenly abode God has prepared for us. It's not just about what we do or seek, that reveals where our faith and hope truly rests, we all take on different priorities at times, but it is all about what we do or seek first. What do you put before anything else? What does the vision of your ultimate hope look like? Where do the precious things of your heart reside?

To seek first his Kingdom would mean to consider spiritual matters over things which are only temporal, and to love God first would mean to prioritize care for his children over the spiritually dead of this world. But if instead we focus primarily on the things of this world, and the enemies of God that belong to it, then this is evidence that we have not truly set the things of God above all else. The true affinities of the heart can be seen in who or what one cares for most.

Not all are the adopted children of God, but only those who have come to abide in Christ. We are all the children of God, in Christ Jesus only (Galatians 3:26). Before coming into faith, (whether lost sheep or goat), we were all at once enemies to God, before repenting and being reconciled by grace through saving faith. Now, as the children of promise and faith, we should direct our most fervent hope and focus towards eternal and godly matters that are fixed upon the reality of his coming Kingdom, and all his righteousness. We should be able to conceptualize the evil things of this current state of existence, in the broader perspective of God's eternal plans and promised blessings of the new heavens and new earth, rather than fretting in anxiety, and overly busying ourselves with the cares of this world. This life quickly passes away regardless.

As we have the chance, we should be good to all people, and never hateful or oppressive to anyone. But Christians are called to be especially good towards our own. Galatians 6:10 says, "As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith." If we have the opportunity to minister to anyone than freely we should, but our primary concern should be towards those who are of the body of Christ, and especially those who are actively engaged in the work of the Lord to spread the Gospel, because if we seek first after the Kingdom then our endeavours will follow suit, and if God is our primary concern, than so will be his people, doing his will.

**Will you minister to Christ in need?**

Christ reigns now on his Throne! His Kingdom is now in the spiritual realm, and still to come will be the full manifestation of his Kingdom throughout all the heavens and earth. Spiritual justification with God comes only with saving faith. Jesus has already paid the price for your eternal redemption on the cross with his own blood. You can add nothing more to work for it! Apart from the Christian faith, every other world religion is based on the performance of works to earn a good standing with God, or to reach enlightenment. This is what false teachers try turn the Christian faith into as well. The parable of the sheep, the goats, and the brethren of Christ, is not a lesson about earning your way into heaven, by working to serve the needy and marginalized of the world. Good works can never earn salvation. The parable is about living faith in the context in receiving Christ through ministering to his manifest body on earth in response to the Gospel. Do you have tangible faith in the form of love for his brethren?

If you will repent of your sins, and believe on him, he will be faithful to answer your call with forgiveness of your deadly sins, and he will grant you eternal life with him. As the body of Christ, we are primarily called to look after the temporal needs of one another in this world. If we love God then we must also love his people, who are our brothers and sisters in the faith. We should honour the elders of the church, and assist, support, and visit, one another, especially those on the mission field, and under persecution.

To not-yet believers alike, if you hear the words of the Shepherd, you will honour and support the flock in the process of becoming a part of it. Or else you are not truly one of God's sheep, but rather only a creature of this world, and you will surely perish with it. Lastly, for anyone who may read, timing is always of the essence. Are you a sheep? Will you now serve the Lord?

"Now therefore fear the Lord, and serve him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the Lord. And if it seem evil unto you to serve the Lord, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the Lord. And the people answered and said, God forbid that we should forsake the Lord, to serve other gods; For the Lord our God, he it is that brought us up and our fathers out of the land of Egypt, from the house of bondage, and which did those great signs in our sight, and preserved us in all the way wherein we went, and among all the people through whom we passed: And the Lord drave out from before us all the people, even the Amorites which dwelt in the land: therefore will we also serve the Lord; for he is our God." - Joshua 24:14:18

"So we, being many, are one body in Christ, and every one members one of another. Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; Or ministry, let us wait on our ministering: or he that teacheth, on teaching; Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness. Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honour preferring one another; Not slothful in business; fervent in spirit; serving the Lord; Rejoicing in hope; patient in tribulation; continuing instant in prayer; Distributing to the necessity of saints; given to hospitality." - Romans 12 5-13

When the King of Heaven comes in glory, will you be on the right or the left? The reality of our faith rests in the manifest acts we do that signify trust in the God of all salvation. The hope of our faith is seen in the primary concern we have over the things of his unseen Kingdom, and real love for an invisible God is revealed in visible acts of care for his people serving in the faith. These are 'his brethren'; Who are the children of God in the world, working as they can to do his will, and no one else. When you see Christ in need, will you be one to give? Finally, we should love those outside of the faith primarily in the most genuine way possible - by boldly speaking and contending for the truth of the knowledge God, that through hearing and seeing, they might be led to the wonderful free gift of eternal life as well, because the good news of the Gospel was proclaimed.
