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So we're in Matthew chapter 25. I've been really enjoying going through Matthew, just to be honest. There's just been a lot of stuff that I honestly have seen or figured out going through this study. And Matthew 25 is a continuation of Matthew 24. So you really look at Matthew 24 and 25 as the same sermon. It's like we were talking about the Olivet Discourse. And when you go from Matthew 24 to 25, there's no space between that. It's basically just continuing on what he's saying. And one thing that I kind of touched on in the last sermon was that faithful servant and that evil servant. And the interesting thing is that Matthew 25 is reiterating that like twice over. And he does that with the story of the virgins. He does that with the story of the talents. And when I get done with the story of the talents, it's going to be very clear that that evil servant in Matthew 24 was never saved. And that person is just a lost person that is being cast into outer darkness or to the lake of fire. And I actually already preached on the virgins, the ten virgins. I did a whole sermon on that. I did a whole sermon on the talents and the pounds. Because there's the story of the talents in this chapter, in chapter 25. And then in Luke, it's kind of a similar story, but it's using pounds instead of talents. And I preached whole sermons on that. So I'm going to go through them. But I'm not going to be as detailed, obviously, as I did in the sermons that I spent the whole sermon on that. So if you want to really get a more detailed outline of that, go back to those sermons on that. But what we're going to see is that from Matthew 24 and verse 45 there, we're going to see the wise servant versus the evil servant. Then we're going to see the wise virgins versus the foolish virgins. We're going to see the faithful servant versus the wicked servant. And then we're going to see the sheep versus the goats. Now, what I really want to get to, honestly, is that last portion of the sheep and the goats. And, you know, when I was doing those dark saying series or I was doing the parables, I honestly didn't do that one. And the reason was is I didn't really have a huge grasp on it. I didn't feel like I was just super confident in what was being said there. But I believe I do now. OK, so that's one of those things where, you know, just in time. Now, I've kind of, you know, I've been reading through the Bible since then. And I feel like I have a grasp of what's being said and what event that's talking about and all that. And so it's kind of fitting that we're going through Matthew 25 or going through the book of Matthew that I actually feel like I have a good understanding of that now. So it's always good to kind of lay off those things if you don't know them. So I didn't preach a whole sermon and have to come back and be like, I was actually not off on that. But in Matthew 24, I just want to read the faithful servant, the wise servant versus the evil servant. And then you'll see that it's basically just kind of reiterating that same thought when you go into Matthew 25. In verse 45, it says, Who then is a faithful and wise servant whom his Lord hath made ruler over his household to give them meat in due season? Blessed is that servant whom his Lord when he cometh shall find so doing. Verily I say unto you that he shall make him ruler over all his goods. But and if that evil servant shall say in his heart, My Lord delayeth his coming and shall begin to smite his fellow servants and to eat and drink with the drunken, the Lord of that servant shall come in a day when he looketh not for him and in an hour that he is not aware of and shall cut him asunder and appoint him as portion with the hypocrites, there shall be weeping and gnashing of teeth. Now, that last portion right there where it says there should be weeping and gnashing of teeth should be your key to understand this person is not saved. Now, obviously, this is where people are going to say, Well, he lost his salvation. Well, we know that's not the answer. OK, but I'm going to prove to you, you know, when you see the virgins, the story of the virgins and then you see the story of the talents, it's going to be crystal clear that that evil servant is being cast out there. Just because it says he's a servant doesn't mean that he was saved. OK, Judas was a disciple and an apostle, but he was a devil. OK, so just because you have a title of being the servant or disciple or apostle doesn't mean that you're a true one. OK, there's false apostles, false disciples, right, and false servants. Now, in Matthew 25, verse one, we get into the story of the ten virgins. OK, now in verse one there, it says, Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps and went forth to meet the bridegroom. And five of them were wise and five were foolish. They that were foolish took their lamps and took no oil with them. But the wise took oil in their in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made. Behold, the bridegroom cometh. Go you out to meet him. Then all and all those virgins arose and trimmed their lamps. And the foolish said unto the wise, Give us of your oil, for our lamps are gone out. But the wise answered, saying, Not so, lest there be not enough for us and you. But go ye rather to them that sell and buy for yourselves. So it continues on here. But what I want you to see here is that notice in verse three, it says, They that were foolish took their lamps and took no oil with them. Okay, so the foolish, the five foolish virgins, took no oil. But then it says in verse four, But the wise took oil in their vessels with their lamps. So what's the difference between these two? What makes the one wise and one foolish? Well, one has oil and one doesn't. Well, the Bible talks about how oil represents the Spirit of God. Okay, and when you look at 1 Samuel chapter 16, and like I said, if you want to get a more detailed sermon on this, go back to my sermon on the parable of the virgins, because I go through a lot more scriptures on that, but I don't want to belabor it too much. But in 1 Samuel chapter 16, I just want you to see that correlation of the oil with the Spirit of God. And 1 Samuel chapter 16, in verse 13, this is where Samuel is anointing David to be king. And it says in verse 13, Then Samuel took the horn of oil and anointed him in the midst of his brethren. And the Spirit of the Lord came upon David from that day forward. So Samuel rose up and went to Ramah. And there's other stories of this dealing with Saul and dealing with Jesus being anointed above all his fellows, you know. And the anointing is representing the Holy Ghost. And here we see that he was anointed with oil, and the Spirit of God came upon him from that day forward. And so what do you see with these virgins? Well, you see that five had the Spirit, five didn't. And when you look at that story of the evil servant there in Matthew 24, remember it says that he'll beat his fellow servants, and he's saying he delayeth his coming. Well, in 2 Peter, it says there's going to be scoffers coming in the last time, in the last days. And it says that they're going to say, where is the promise of this coming? For since the fathers fell asleep, and they go on to say that things continue as they were from the beginning of the creation. And when that's quoted in Jude, it talks about there shall be mockers in the last days, sensual, having not the Spirit. So that evil servant that's in Matthew 24 does not have the Spirit. They're mockers or scoffers. And what do we see with the virgins? They don't have the Spirit. And when it comes to that anointing, the anointing, go to 1 John chapter 2, it's clearly talking about the Holy Ghost. It's talking about the Spirit. So when you see these parables and these virgins and stuff like that, and they're all virgins, right? It's kind of like the servants. They're all servants, but five were wise, five were foolish, five went in, and five were cast out. And so, just because they're the same, it's kind of like he's a Jew which is one outwardly, but not inwardly. And so you can say, well, they're Jews and we're Jews, but we're Jews inwardly, they're Jews outwardly, and it's the inward that matters. It's what you have in your vessel. There's a story also of Elisha where he told the widow woman to get a whole bunch of vessels, borrow not a few. And she kept pouring oil in there and she sold it, talking about the oil and the vessels. And basically, as long as there was vessels, there was oil. So it's not that there wasn't enough oil for these virgins, it's the fact that they didn't get the oil and it was too late. When it came time to where the bridegroom came, it was too late. And that's what it's basically stating here is that there comes a time where it's too late to get your oil. Too late to get saved. Now, in 1 John 2 and verse 20, I just want you to see the anointing. And we saw that with David. He was anointed with oil, but the anointing that we get is the Holy Ghost. And the oil represents that, obviously. 1 John 2 and verse 20 says, And so that anointing, if you go to John 14, which you don't necessarily have to, but in John 14, verse 26, if you couple 1 John 2, where it says that the same anointing teacheth you of all things. Well, in John 14, 26, it says, But the comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance whatsoever I have said unto you. So that anointing is the Holy Ghost, that unction from the Holy One, that anointing oil. And like I said, I can go through many verses on that, but that's basically what you see is that five had the Spirit, five didn't have the Spirit. That's what the oil represents. Now, further proof that those five that are foolish are not saved, let's keep reading in Matthew 25 and verse 10. To say that these are saved would be ridiculous, okay? Because it's very clear that God doesn't know them, okay? Now, in verse 10, it says, But he answered and said, Verily I say unto you, I know you not. Watch therefore, for you know neither the day nor the hour wherein the Son of Man cometh. Remember, there's another place that it said that, and it was Matthew chapter 7. Many shall 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. And so it's very clear that it says, I know you not, and you still see that Lord, Lord open to us. If you're not convinced, go to Luke chapter 13, because that same terminology is going to be used there. But notice that what's interesting about this parable, or this story, is that they're all sleeping. What's the Bible say we're supposed to do? Watch and be awake. So the saved people here are sleeping with the unsaved, but they're ready spiritually. They have oil in their lamps, okay? Their lamps aren't on, but they have oil in their lamps. So when the bridegroom came, they were ready, spiritually speaking. So this story is even showing you, hey, you know, yeah, I mean, you could not be ready physically, and we talked about that, how the spirit is ready, but the flesh is weak. But what you want to be is you want to be ready, soul, body, and spirit. You want to be ready altogether for the coming of Christ, but the most important is that you're spiritually ready. You're saved. You're ready to go there. But you're in Luke chapter 13. I'm going to read Revelation 3, because we see this door being shut in Matthew 25. And that is mentioned in Revelation 3, dealing with the door being shut. And it talks about in Revelation 3 and verse 7, it says, And to the angel of the church in Philadelphia write, These things saith he that is holy, he that is true. He that hath the key of David, he that openeth, no man shutteth, and shutteth, and no man openeth. So this door being shut is basically, you know, no one can open that, okay? So these virgins obviously can't get in. It's shut, and that's what he's saying. But in Luke chapter 13, verse 23, notice what it says. It says, Then said one unto him, Lord, are there few that be saved? And he said unto them, Strive to enter in at the straight gate, for many I say unto you will seek to enter in and shall not be able. When once the master of the house is risen up and hath shut to the door, and ye begin to stand without and to knock at the door, saying, Lord, Lord, open unto us. Sound familiar? And he shall answer and say unto you, I know ye not when ye are. Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know ye not when ye are. Depart from me, all ye workers of iniquity. There shall be weeping and gnashing of teeth when ye shall see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, in the kingdom of God, and you yourselves thrust out. So you can definitely see how the virgins could definitely be picturing the Jews. And the fact that they claim to be servants of God. They claim to be, you know, have the oracles of God and all this stuff. And they claim to have the promises, but they don't have oil in their lamps. They don't have the spirit. And he's even, you know, it goes, also in that same context, it talks about how you're going to see all these other nations from the east and the west sitting down, you know, with Abraham, Isaac, and Jacob, and you yourselves thrust out. And so I don't think there's any doubt that those five virgins are not saved. The door's shut. No man's opening it. He's saying, I don't know you. And what did Jesus say? I know my sheep, and they hear my voice. So he knows his sheep. So if he says, I don't know you, that means they're not his sheep. They're not saved. They never were saved. Okay. And so, you know, really I just want you to see that. I want you to see that the five virgins that were wise, they had oil in their lamps, right? Fruit of the righteous is the tree of life, and he that win the souls is wise. And talking about the wisdom of being saved, you know, the wisdom of believing on the Lord Jesus Christ. And then the five virgins that were foolish didn't have oil. They didn't have the spirit. Therefore, the door was shut. Now, and you can kind of liken this, too. When Jesus comes back, he's going to send strong delusion that those that had pleasure and unrighteousness, it talks about how they may be damned, you know, that believe not the truth but had pleasure and unrighteousness. And so basically there's going to be this strong delusion on those that knew the truth and didn't get saved. And when the Lord came, you know, basically, you know, they're done. Okay. By going on with the servants with the talents in Matthew 25 and verse 14, like I said, I want to kind of get through this pretty quick because I want to go to the last portion of this chapter. But this portion with the talents is going to, I believe, prove unequivocally that that evil servant in Matthew 24 is unsaved and was never saved. And actually, it's reprobate. Okay. Now, you say, why are you so bent on proving that? Because people are constantly using these passages to try to say, well, you can lose your salvation. If you're not watching and waiting and you're not faithful until the end, no, these people were never saved. Just as much as Judas was never saved. And so Matthew 25 and verse 14, it says, For the kingdom of heaven is as a man traveling into a far country who called his own servants and delivered unto them his goods. And unto one he gave five talents to another two and to another one. To every man according to his several ability and straight way took his journey. Then he that had received the five talents went and traded with the same and made them other five talents. And likewise he that had received two, he also gained other two. But he that had received one went and digged in the earth and hid his Lord's money. After a long time, the Lord of those servants cometh and reckoneth with them. And so he that had received five talents came and brought other five talents and saying, Lord, thou deliverest unto me five talents. Behold, I have gained beside them five talents more. His Lord said unto him, Well done, thou good and faithful servant. Thou has been faithful over a few things. I will make thee ruler over many things. Enter thou into the joy of thy Lord. He also that had received two talents came and said, Lord, thou deliverest unto me two talents. Behold, I have gained two other talents beside them. His Lord said unto him, Well done, good and faithful servant. Thou has been faithful over a few things. I will make thee ruler over many things. Enter thou into the joy of thy Lord. Then he which had received the one talent came and said, Lord, I knew thee that thou art in hard man, reaping where thou hast not sown and gathering where thou hast not strawed. I was afraid and went and hid thy talent in the earth. Lo, there thou hast, that is thine. His Lord answered and said unto him, Thou wicked and slothful servant, thou newest that I reap where I sowed not, and gather where I have not strawed. Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. Take therefore the talent from him, and give it unto him which hath ten talents. For unto every one that hath shall be given, and he shall have abundance. But from him that hath not shall be taken away, even that which he hath. And cast ye the unprofitable servant into outer darkness, there shall be weeping and gnashing of teeth. So with this story, I think the big key here is understanding who that last servant is. Is he saved? Was he saved and did he lose his salvation? Or is he just unsaved? And I think it's very clear when you understand eternal security that it's not that he lost his salvation. And to say that it's the saved person is kind of ridiculous to say that he's being cast into outer darkness. Where there's weeping and gnashing of teeth, that's the lake of fire. That's hell. Okay? And it talks about it in other places and I don't have that written down or anything like that as far as the liking of weeping and gnashing of teeth is dealing with hell. But the one thing I want you to see first of all here is that this wicked servant knew this man. Now the man would be representing God, right? Or the Lord. And it says in verse 24, it says, Lord I knew thee. And notice that the Lord here says in verse 26, it says, the Lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not. And notice if you go to Luke chapter 19, Luke chapter 19, because it's a parallel passage with this. Now this is with the pounds, but it's pretty much the same story, the same teaching that's being taught. But instead of talents, it's pounds. And notice in Luke 19 and verse 22, and again when you look at the pounds, you know, there's different numbers of pounds and stuff like that. And basically they all got a pound and then they made different amounts after that. It really shows you that that's really not that important, you know, when it comes to who had five, who had two, and all that stuff. That just represents more so that everybody has different abilities. And God gives different amount of, you know, gifts to different people and stuff like that and what you do with what you have, you know, that kind of goes into that. But in Luke 19 and verse 22, this is the same type of story, but notice what it says here in verse 22. And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant, thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow. So he's basically taking him at his words. He said, I knew that you were a hard man. Now does this sound familiar? They knew God and glorified him not as God. They held the truth in unrighteousness. And so they knew. And so this man isn't just a typical unsaved person, okay? This man is someone that knew who his Lord was. And instead of, you know, putting his talent into making another talent or multiplying, he hid it, okay? And in verse 26 there of Luke 19, if you're still in there, it says, For I say unto you, that unto everyone which hath shall be given, and from him that hath not, even that he hath shall be taken away from him. So in both these passages, that's your key, okay? The key to understanding this is that phrase that's used there in both these passages where it says, To him that hath shall be given, and to him that hath not shall be taken away, even that which he hath. Now it seems weird, you think that that doesn't make sense, right? You think, well, someone that doesn't have, we should be giving him something, right? And to him that has, we should be taking that away. Now this isn't communism here. But he's teaching something here because what does that represent? And what I'm going to teach here, go to Matthew chapter 13, because, like I said, when you're looking at these parables, you want to look at, okay, is there a phrase in there that's used somewhere else? Kind of like in the parable of the virgins, we saw, Lord, Lord, open unto us, and the door was shut. I know you not. Well, look at the places where it says that in Luke chapter 13. You can very clearly see that you're dealing with saved and lost. You're dealing with the straight gate and the wide gate. And in this passage, with the talents, what do you see? You see, him that hath shall be given, and him that hath not shall be taken away. And Matthew 13 and verse 10 is going to explain what that means, okay? So Matthew 13, verse 10, it says, And the disciples came and said unto him, Why speakest thou unto them in parables? He answered and said unto 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. What are you dealing with here? You're dealing with, and again, like I said, I did a whole sermon on this, and I go into John chapter 12 where it quotes Isaiah, the same Isaiah passage, where it says they could not believe, because Esaias saith. So what is it saying? He's taken away their ability to believe, right? He's taken away their ability to believe. Now what's interesting is that same phrase is used again, but it's kind of said a little differently in Luke chapter 8. Go to Luke chapter 8, because I'm going to go into a little bit, and I don't know if it's wise, because I want to get into that other portion, but I do want to kind of show you this as far as what he's taking away, okay? In Luke chapter 8 and verse 18, notice it says, Take heed therefore how ye hear, for whosoever hath, to him shall be given, and whosoever hath not, from him shall be taken, even that which he seemeth to have. That's interesting how it says it there. It's basically saying it seems like you have it. And what I believe this is talking about is the fact that, go to Romans chapter 12, Romans chapter 12, is that God has given everybody the ability to believe, okay? Meaning that for God so loved the world that he gave his only begotten son, that whosoever believeth in him should not perish, but have everlasting life. He's not willing that any should perish, but that all should come to repentance, who have all men to be saved, and come unto the knowledge of the truth. For that to be true, that means that everybody had to have the ability. And I believe that's what it's saying here in Romans chapter 12 and verse 3. Romans chapter 12 and verse 3, it says, For I say through the grace given unto me to every man that is among you, that not to think of himself more highly than he ought to think, but to think soberly, according as God had dealt to every man the measure of faith. So God has given everybody a measure of faith, meaning that they have the ability to believe. We're not Calvinists. We don't believe that everybody's totally depraved, or that most people are totally depraved or we can't believe. But there are people that become totally depraved or they can't believe. And that's what I believe this servant, this wicked servant, is being done to him. So he was unsaved during the story, but by the end of the story, it was taken away. That ability. And that's what it means. And it fits with Matthew 13, it fits with John 12, dealing with the prophecy of Isaiah, where their eyes would be blinded, their ears, you know, or they would not understand, and that they could not believe. And go to 2 Timothy chapter 2, 2 Timothy chapter 2 and verse 24. But you see how that little phrase where it says, because he's saying take away the talent from him and give it to him that has 10 talents. He's taking away that talent. So what is he doing? He's taking away. And what I believe it's representing is that basically they took the talent, they took the measure of faith that God gave them and they put it in God. Does that make sense? Because everybody has different measures of faith. Some people have more faith than others. The Bible teaches that about the gifts of the Spirit. Some have the gifts of faith, the gift of faith. So some people have more faith than others. But it doesn't really matter how much faith you have, it's what you're putting it in. And what did this guy do? He hid it in the ground, even though he knew his Lord. Right? And in 2 Timothy chapter 2 and verse 24, it says, And the servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient and meekness instructing those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth. That's an interesting phrase that God would give them repentance, or basically saying perhaps God will give them repentance to the acknowledging of the truth. Now the Calvinist will just rip this apart and be like, well, see, God has to give them repentance. No, it's the fact that, well, in the next chapter, it says there are people in verse 7, in 2 Timothy chapter 3 and verse 7, it says, Ever learning and never able to come to the knowledge of the truth. Okay? So there are people like that. And basically it's saying that you're not going to know who those people are. So peradventure, God, you know, will allow them to repent, will allow them to believe. And why is that? Because there are some people that God has taken that away from. From him that hath not shall be taken away, even that which he seemeth to have. And why does it say seemeth to have? Because, you know, he has the measure of faith, meaning he has the ability to believe, but he's never really put, he hasn't put it in Christ. He doesn't, he hasn't really have faith. Right? Does that make sense? Now, go to 2 Thessalonians chapter 3, 2 Thessalonians chapter 3, because there are people out there that that measure of faith has been taken away, I believe. In 2 Thessalonians chapter 3, and you're dealing with reprobates, obviously. You're dealing with people that have been rejected of God, that God has given up on, that God has given over to a reprobate mind. Reprobate concerning the faith. Right? As Janus and Jambres said, these also resist the truth. And it says they're reprobate concerning the faith. But in 2 Thessalonians chapter 3 and verse 1, it says, Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified even as it is with you, and that we may be delivered from unreasonable and wicked men, for all men have not faith. Now, do you think that's just stating, like, the obvious? Or do you think that he's talking about those unreasonable and wicked men? Think about what that means to be unreasonable, implacable, unmerciful. Right? So these men, you know, obviously that we're talking about being delivered from, it says they have, he's saying, for all men have not faith. He's reminding them that not all men have faith, meaning that not all men can believe. Not all men are able to believe. And because some are reprobate, it says, and you don't have to turn there, but Deuteronomy 32 and verse 20 says, And he said, I will hide my face from them. I will see what their end shall be, for they are a very froward generation, children in whom is no faith. Well, who's that talking about? Well, the next verse says, They have moved me to jealousy with that which is not God. They have provoked me to anger with their vanities. I will move them to jealousy with those which are not a people, and I will provoke them to anger with a foolish nation. That's quoted in Romans chapter 10 talking about Israel. And what does it say in Romans chapter 11 about Israel? That he had darkened their eyes. And so I believe it's very clear what's being said in there. So do you see how five virgins saved wise? Because they have the oil. Five foolish virgins are unsaved because they don't have the oil. And the door is shut. They're not going in. The Lord doesn't know them. You see these three servants, right? The two servants have whatever talents that God gave them, and they put it into use. They multiplied it, right? They used it, right? Whereas the wicked slothful servant hid it, even though he knew who his Lord was. And that talent was taken away from him, and he's going to be cast into the lake. It's basically saying there's no hope for you. You're going to be cast into the lake of fire. There's no way out now. You're twice dead, plucked up by the roots. Now let's get into the last portion of the chapter here, and this is what I really wanted to get to, because I haven't taught on this at all yet. But this is what you would kind of, I guess, call it, is the separating of the sheep and the goats, okay? And for the sake of time, I'm not going to read through the whole thing, just to kind of get into what we're dealing with here. But basically what's going on here is in verse 31, it says, when the Son of Man shall come in his glory and all the 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 divided his sheep from the goats. And he goes through this whole discourse where he's talking about, well, when he's talking to the sheep, on his right hand, he says, you know, enter into, you know, you blessed of God, enter into the kingdom prepared for me from the foundation of the world. And then he's saying, for I was unhungred and, you know, sick and goes through this whole thing, and you ministered unto me, right? And they're saying, when did we do that? And then he does, he says the same thing to the goats. He's saying, you didn't do this. And they're saying, when did we see you like that and didn't do it? And so this is confusing. This is where people will literally go and say, well, you got to be good to go to heaven because you need to minister unto others in order to go into heaven. That's not what this is talking about. And what I believe this is talking about, and it's actually very interesting because it's one of the only places that really covers this. I believe we're talking about the very end after the thousand year reign, okay? And so what we're dealing with here are two judgments. Judgment seat of Christ for the saved after the thousand year reign, which would be the sheep on the right, your right. And then you'd have the great white throne judgment dealing with the goats, okay? And it's interesting because what do we start off with saying here that the Son of Man is come in his glory and he's sitting upon the throne of his glory and all nations are gathered unto him. And when it talks about Jesus sitting on his throne and all nations being gathered unto him, that's talking about the millennial reign, okay? So basically it's giving you when this is happening, when Jesus is sitting on his throne and all nations are gathered unto him. That happens in the thousand year reign. Now go to 1 Corinthians chapter 15 because I really want to get into this. What we're dealing with here is actually the second resurrection, okay? And I'm gonna explain to you why he's bringing up, you minister them to me and all this stuff and why he would be saying that to save people, okay? And, you know, just kind of answering when this happens in a timeline. Because you may look at this because we're dealing with Matthew 24 and you're like, is this his coming? You know, is this gonna happen at his second coming? No, this is actually the very end, okay? And so a lot of times you see the rapture, the resurrection and talking about like we're gonna be caught up together in the clouds and that's being talked about, obviously in Matthew 24. But this is skipping all the way to the very end, okay? And it's showing us this. And so in 1 Corinthians chapter 15 and verse 22, 1 Corinthians chapter 15 and verse 22 it says, For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order, Christ the firstfruits, afterward they that are Christ's that is coming, then cometh the end. Now that's what I believe we're dealing with here with this story of the sheep and the goats is the end. We're not talking about the second coming of Christ. We're talking about after the thousand year reign when the end comes. Notice what it says, When he shall have delivered up the kingdom to God, even the Father, when he shall have put down all rule and all authority and power, for he must reign till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. So you wonder, you know, why did he reign, why does he have to reign for a thousand years? Well, it explains why. Because he has to put all enemies under his feet and the last enemy is death. And what do we see in Revelation chapter 20? Death and hell were cast in the lake of fire. This is the second death. Death is destroyed because in Revelation 21, what do you see? There's no more death. So what are we dealing with at the end? We're dealing with him destroying all his enemies and death is being destroyed. Okay? And we also see that, okay, so Christ is the first fruits. Then you have those that are Christ's that is coming and you have the end. Okay? So there's basically three resurrections if you want to look at it that way. Christ raised from the dead. He's the only one. He's the first fruits. But think about this in a harvest, right? We saw this with the feast of the Lord. You have the feast of the first fruits and you have the feast of weeks, right? And all this stuff that's kind of talking about the harvest. But remember we were talking about how you have the first fruit, which is kind of just a sheaf, you know? It's kind of like the first thing that comes up. Then you have the harvest, which is like pretty much everything, right? But then you have the gleanings. Think about the time of history, right? So Christ is obviously the first fruit. So he's won. That's raised from the dead. But let's say in our time it's like 6,300 years of history. Of all those that have lived and died, and we're just talking about the saved right now, that have died in Christ, when Jesus comes back again, all of them, the dead in Christ shall rise first and we also which are alive and remain shall be gathered together with him in the clouds. We're all going to be raised and resurrected at that point. That's called the first resurrection. I'm going to show you that. But what about those during the thousand-year reign? That'll be the end. And there's going to be a resurrection for them. But see how that's the gleanings? Because it doesn't really matter how long it takes now because it's always going to be... Do you see how it's actually getting longer? The harvest is actually getting bigger as time goes on compared to the gleanings. Okay, so you kind of have the first fruits, Christ raised from the dead. Then you have the harvest, which would be the first resurrection. And then you have the gleanings, which would be that thousand-year reign of saved people dying through that. Now go to Acts chapter 24 because I want to show you this, that there is a resurrection of the just and the unjust. That's what we're dealing with here at the end of Matthew 25 is the resurrection of the just and the unjust, of the saved and the lost. You say the resurrection of the lost, yeah. Now I've kind of thought on this meaning that they don't have a spirit, meaning that their soul and body come together, but they're dead, okay? They're never alive again. And so the saved are in heaven right now that have died, but their bodies are going to be made alive with their soul and their spirit. But in Acts chapter 24 and verse 15, it says, And have hope, therefore... I'm sorry, have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead. Both of the just and unjust. So this is different than the rapture, okay? Because in the rapture, only saved people are being changed in the moment of twinkling of an eye. Does that make sense? And go to John chapter 5. So I want you to see that this is in the Bible where it talks about this resurrection of the saved and unsaved. But I believe this particular resurrection is talking about that resurrection. That's the end, okay? You have the firstfruits, the day that Christ is coming, then come at the end, meaning that there's a resurrection there, okay? And John 5 verse 26, it says, For as the Father hath life in himself, so hath he given to the Son to have life in himself, and hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this, for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth, they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation. So you see the resurrection of the just and of the unjust, the resurrection of life and damnation. Go to Daniel chapter 12. Daniel chapter 12 hits on this as well. Daniel chapter 12 and verse two, it says, And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. So do you see how this is, this is different than what's coming where Jesus comes in the clouds and we're gathered together unto him, right? Because in that it's just saved people, those that are in Christ, those that are Christ at his coming. So firstfruits, those that are Christ at his coming, just saved, but then come at the end where you have saved and lost. And that's where you get into Revelation 20 which we're gonna get to. That's what we'll end with is Revelation chapter 20 showing you this, okay? And so, but go to First Peter chapter four. First Peter chapter four. Because everybody's gonna be judged whether saved or lost. He's the judge of the quick and the dead. Okay, that's said over and over again in the Bible. From First Peter to Acts where he's the judge of the quick and the dead or the alive and the dead if you wanna modernize quick, right? But in First Peter chapter four and verse 17, so First Peter four, verse 17, it says, For the time has come that judgment must begin at the house of God. And if it first began at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the end be of them where shall the ungodly and the sinner appear? What's interesting is that our judgment seat is gonna happen before the thousand year reign. You know, the first resurrection, I'll show you that. Who is judged first in Matthew 25? The sheep. Judgment must begin first at the house of God. So even at the very end, the saved are judged first. And notice that they're separated. These are not together, so I do not believe and some have, I've heard people say this and say that, well, it's saved and lost people at the Great White Throne Judgment. No, it's not. Okay? I don't see that anywhere when it talks about the Great White Throne Judgment. I don't see saved people anywhere near that. Okay? But notice that they're separated. He separates the sheep from the ghost before he even starts talking to them. So they're not together in their judgment. Okay? They're separate. But he's separating because it's happening around the same time. But notice that he goes over to the right first and talks to the sheep and deals with them first. Why? Because judgment must first begin at the house of God and if it first begin at us, what shall the end be of them that obey not the gospel of God? Because why are they sent into hell? Why are they cast into the lake of fire? Because their names are not in the Lamb's book of life. Because they didn't believe on the Lord Jesus Christ. That's why. Because he that believeth on the sun hath everlasting life and he that believeth not the sun shall not see life but the wrath of God abideth on him. That's why. That's why anybody would go to hell because their sins have been paid for by Jesus but it's not accounted unto them. It's not imputed unto them unless they believe, right? Now, thinking about the judgment state of Christ, go to Romans chapter 14. Romans chapter 14. Because I want to point out why he's mentioning to the sheep, hey, you've done these good things. Okay? He's talking about their deeds. This is where people are going to say, well, see, you need to do good things. You need to be good unto your neighbor and heal the sick and do all these different things and go to heaven. But what they don't understand is that this is the judgment seat of Christ of these sheep and they are to be judged by the works but not to go to heaven and it's not why they're sheep. They're already sheep, right? And that's not what made them sheep. What makes them sheep is that they believed on the Lord Jesus Christ and he gave them eternal life. Right? Now, in Romans chapter 14, verse 9, it says, for to this end, Christ both died and rose and revived that he might be Lord both of the dead and living. But why dost thou judge thy brother or why dost thou set it not thy brother for we shall all stand before the judgment seat of Christ. For it is written, as I live, saith the Lord, every knee shall bow to me and every tongue shall confess to God. So then every one of us shall give account of himself to God. Everybody from saved to lost, from the beginning of the world to the end, is going to give account to God. Now, the saved, that's the judgment seat of Christ. The unsaved, that's the great white throne. And every knee's going to bow. But we're going to be bowing over the judgment seat of Christ. Does that make sense? We're not going to be bowing over here at the great white throne and being cast into the lake of fire. Okay? Now, go to 2 Corinthians chapter 5. 2 Corinthians chapter 5 talks, says the same thing, okay? So, listen, during the thousand year reign, guess how people are going to get saved? The same way everybody got saved, okay? It's always believe on the Lord Jesus Christ is always going to be that way. And you say, well, he's there. Well, he was there when he walked, you know, 2,000 years ago. And it was still, what? Believe on me. Believe on the son. And guess what? You say, well, everybody will believe. Did they believe back then? No, they crucified him. And you say, why are people going to fight against him? Why did they crucify him back then, you know? So, you know, you say, well, how did it be crazy for people to, like, not believe then? Well, it was crazy they didn't believe back then. So, and you think about a thousand years going by, too, where people are now alive that don't, that weren't alive when all that stuff went down. You think about how people forgot about, you know, Egypt and the signs that were done there. So, you can definitely understand why they're going to be completely, they're going to be like, who's this guy? Who are these, who are these people that can't die that are ruling and reigning with him? You know, you think about, I mean, it's going to be a different realm when it comes to that, that whole, like, ruling and reigning with Christ. And his thousand year reign. But, I had you in 2 Corinthians chapter 5, verse 10. It says, For we must all appear before the judgment seat of Christ, that everyone may receive the things done in his body, according that he had done, whether it be good or bad. Go back to 1 Corinthians chapter 3, because 1 Corinthians chapter 3 is talking about the judgment seat of Christ as well. But notice how it says we're all going to stand before that. No one's getting out of judgment. We're all going to stand before the judgment seat of Christ. And that's why it's important to be the friend of God. And I preached on this in James chapter 2, dealing with the fact that Abraham was justified by faith, right? He believed God, and it was imputed on him for righteousness, and he was called the friend of God. But it says that he's not justified just by faith, meaning that, yeah, we're all justified by faith to go to heaven and give eternal life, but we're also justified by our works before God, and, or we're going to be rewarded by that. Okay? And that's how Revelation even ends. It says that he comes quickly, and his reward is with him. Okay? So, it's always associated with, you know, blessed are they, those that die in the Lord from henceforth, and their works do follow them. You know, it says in Revelation chapter 14. But in 1 Corinthians chapter 3 and verse 13, it says, Every man's work shall be made manifest, for the day shall declare it, because it shall be revealed by fire, and the fire shall try every man's work of what sort it is. If any man's work abide, which he hath built thereupon, he shall receive a reward. If any man's work shall be burned, he shall suffer loss, but he himself shall be saved, yet so as by fire. So notice that it's talking about trying your works and being judged according to your works, whether it be good or bad. And I've done a whole, I believe I've done a whole sermon on this, dealing with the fact, yeah, I did, dealing with the fact that bad doesn't mean sinful. Okay? We're not talking about bringing up our sins. We're just talking about whether it's, you know, wood hay or stubble. That's bad because it's going to be burned up, but is it sin? Okay? And there's nothing wrong with wood hay and stubble, but it's not eternal. Okay? It's things that are eternal versus temporal. And I've already preached on all that. But I do want to get into the, you know, go to Revelation chapter 20 and show you this breakdown and show you that Matthew 25, dealing with the sheep, with the sheep and the goats, I believe is dealing with this final judgment that happens at the end of the thousand year reign. So think about this. You know, at the end of the thousand year reign, you have the battle of Gog and Magog. He takes them out and then you see this great white throne. But what you don't see is what happens to the safe people in Revelation chapter 20. Matthew 25 is giving us that information, I believe. That's what I believe we're seeing here is Matthew 25 is showing us, hey, before the great white throne, he's going to have the sheep on his right hand and he's giving judgment unto them. And I want to show you the timeline of, as far as judgment seat, the judgment seat of Christ, because if there's one resurrection, there's going to be another one for the saved later. That means there's going to be another judgment for the saved later, okay? So if you want to look at it, the first judgment seat of Christ and then the end judgment seat of Christ, just as much as the first resurrection and then the end resurrection of the just, right? I don't want to use second, but obviously if there's a first, there's a second, okay? But it says the end. That's the biblical term that it uses for that. But in Revelation 20 verse four, so after Satan's bound in the bottomless pit, in verse four it says, and I saw thrones and they sat upon them, and notice, and judgment was given unto them. Here's your judgment seat of Christ. When does it happen? Right before the thousand year reign. So Satan is bound a thousand years, right? He's bound into the bottomless pit. Then you see this judgment, okay? So we're raptured. We're raptured out. But you got to think about it this. The days were shortened. Does that make sense? We were supposed to be there for that full 42 months, right? We were appointed unto that tribulation and all that, but it says except those days be shortened, no flesh should be saved. So he shortened the days. We're saved out of that before that 42 months is accomplished with the antichrist. So we're saved out of that. We're given our resurrected bodies, but our judgment doesn't happen until right before the thousand year reign, okay? So that's what I believe it's showing here, okay? As far as when that judgment seat of Christ happens. Because you say, well, does it happen the moment we're caught up into the clouds? I don't believe so. I believe this happens before we go into the thousand year reign. And if you think about it, notice what it says after that. It says, and I saw the souls of them that were beheaded for the witness of Jesus and for the word of God, and which had not worshiped the beast, neither his image, neither had received his mark upon their foreheads or in their hands, and they lived and reigned with Christ a thousand years. Now, think about this. We're going to reign with Christ. Don't you think that we need to be given our position of authority at that point, right? And so it makes sense that this judgment would happen before that, because notice in the parable of the talents, thou hast been faithful over a few things, thou wilt make thee ruler over many things. Because how you reign will be determined on what you were faithful here in this life. So that judgment seat is happening right before we go into the thousand-year reign. Notice what it says in verse 5. So here's the key to understanding, okay, well, there are people that are going to be resurrected after this, because notice what it says in verse 5. It says, but the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. So it's basically saying the first resurrection are the ones that are being judged here, right? But then it's saying the rest of the dead shall not live again until the thousand years are accomplished. You know what that means? That they're going to be resurrected, okay? If they're going to live again, and this isn't talking about unsafe people, because the unsafe will never live again. It never talks about the safe. You know, they're like, well, we're going to have eternal life in hell, you know? Everybody's going to have eternal life. No, you're not. No one in hell is alive. They're all dead. Now, are they out of existence? No. They're conscious, but being conscious and being alive are two different things, okay? According to the Bible. Obviously, we're going to take the Bible's word for how we define things. Now, it says this is the first resurrection, but that means there's going to be a second resurrection after the thousand years are finished. That's going to be the end. Notice in verse 6, it says, Blessed and holy is he that hath part in the first resurrection. On such the second death hath no power, but they shall be priests of God and of Christ and shall reign with him a thousand years. And so, I believe it's explaining here that, hey, you have the first resurrection, that's the harvest, but the judgment happens right before the thousand year reign. So, going into the thousand years, the judgment seat of all the Christians that have been saved and resurrected at that point are going into the thousand year reign, ruling and reigning with him. Okay, that's what it's stating. And then it's saying, pretty much everybody else that dies, all the Christians that die after this, they're not going to live again. Meaning, you know what this is telling you? You know what this is telling you is that when they die, they don't just automatically resurrect. Okay? So, it's kind of giving you that information that they're going to die just like we would now and they bury them. You know what I mean? So, in the thousand year reign, it's not like they just force ghosts like Yoda and become resurrected. You know what I mean? So, it's kind of telling you that, hey, they're going to die just like we did in the past and then they're going to be resurrected like we were. So, that's what it's kind of telling you there. But then you see in Revelation 20, verse 11, this I believe we're talking about the goats. Okay? We're talking about, and so in Matthew 25, we're talking about these goats and he's saying, you know, you didn't minister unto me and didn't do all this stuff. Why? Because they're judged according to their works as well. See, the saved are judged according to their works, but even if all their works burned up, it says that yet are they saved, yet so as by fire, right? So, they're saved no matter what, even if all the works burned up. But guess what? The unsaved are going to be judged according to their works. And Revelation 20, verse 11, it says, 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. Notice that it says the dead. That's a key. These are dead. Do you see any living people here? This is not a melding of saved and lost people at this great white throne. Remember, God is not the God of the dead, but of the living, right? Because he's talking about Abraham, Isaac, and Jacob. And notice it says they'll stand before God. So, what we're seeing here is this resurrection of the unjust, there's a resurrection of damnation because this is where their bodies, you know what Jesus says, fear not him that is able to kill the body, but fear him that is able to kill both what soul and what body in hell and what hell are we talking about? The lake of fire. Because both soul and body is gonna be cast into the lake of fire. And that's what's gonna happen here. And the books were opened. Another book was opened, which is the book of life. And the dead were judged out of those things which are written in the books according to their works. You say, well, what books are you talking about? These books right here. The 66 books of the Bible. King James Bible, if they're speaking English at the great white throne. But whatever language they're in, it's gonna be given to them. Meaning that they're gonna be judged according to the law. They're gonna be judged according to the Bible. And then there's the other book, which is the book of life, which is gonna determine that they didn't get saved. They've been blotted out. Their name's not written in there. And we talked about how they can be blotted out before they die, but everybody that dies in their sins are blotted out of that book of life. And they're gonna be like, your name's not here. You're in the lake of fire. And so it's stating here that, hey, it's not that these works would have saved you if you would have done them because the law just condemns you. What's sending you, why you're going in there, just to remind you, is because you didn't believe on the Lord Jesus Christ. That's why. But in verse 14 there, I'm sorry, in verse 13 it says, 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. And you say, well, what is that talking about? The sea gave up the dead. Because people die in the sea. You say, well, hell gave up the dead. Well, Nathan and Abiram went alive down into hell. So that's where their bodies at, okay? So yeah, some bodies are in hell because they went down into hell like that, right? They went alive into the pit. Now, but they're all judged according to their works. It says in death and hell were cast in the lake of fire. This is the second death. And whosoever is not found written in the book of life was cast into the lake of fire. And so we see that then come at the end where he's gonna reign. He must reign until all enemies are put under his feet. And what's the last enemy? Death. And what happens at the great white throne? Death is cast in the lake of fire. And you get into the new heaven, new earth where there is no more death, okay? And so what do you see in Matthew 25 with the sheep and the goats? You see two judgments. You see the judgment seat of Christ for the saved of that second resurrection. And you see the resurrection of the unjust or the resurrection of damnation, which would be the goats, and the great white throne judgment. One goes into everlasting life. One goes into everlasting punishment or everlasting fire. And so that's the end, right? You see all the saved that are going into life, that are going into the new Jerusalem, into the new heaven, new earth where there's no more death, no more pain, no more sorrow, and then you have all the goats that didn't believe going into everlasting torment, into the lake of fire, where the torment ascended up forever and ever. And so I believe that's what it's talking about in Matthew 25, okay? And I think that answers why he's talking about like, well, you did this unto the least one of these. Because notice it says when he's talking about that too, when he starts off with those on his right hand, in verse 34, it says, come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. See, inheriting eternal life, you know, obviously inheritance, obviously all those that are saved are gonna inherit, you know, heaven, but there's other things to inherit based off what you do, right? Talking about taking hold of eternal life and having an abundant entrance into the everlasting kingdom of our Lord and Savior Jesus. But you have to do the works to have that abundant entrance, okay? And so that's why he's going into, hey, you did this unto the brethren, you did that unto me, okay? And think about this, this is written down in the Bible and these people are still saying, when did we do this, okay? Think about it, have you ever thought about that? Like this is in the future? And they're like, when did we ever do that, you know? It's like, do you not know the story? Don't you know what he answered you? So anyway, I just thought that that's always funny to me. But anyway, I hope that makes sense. Like I said, the virgins and the talents, I think that's pretty straightforward and I've already preached sermons on that. But this is the one I haven't preached on, the sheep and the goats. I believe you're dealing with the resurrection of the just and the unjust, the resurrection of life and damnation. You're dealing with the end, the final resurrection, the final judgment of the saved and of the lost. That are separate. One on the right, one on the left. And that's what you're dealing with in Matthew 25. So let's end with a word of prayer. Heavenly Father, we thank you for today and thank you for those that came out. And Lord, just pray that you'd help us to understand your word. And Lord, it's just so deep and so vast, but it just fits perfectly together. And Lord, we just thank you for that and just pray that you'd be with us as we finish off. And Matthew here getting into probably the most important aspect of Matthew, which is your death, burial and resurrection. And Lord, just a great chapter's coming ahead here dealing with what you did for us. And Lord, just pray that you'd be with us throughout the rest of this week. And Lord, just pray that you bless the fellowship. We love you and pray all this in Jesus Christ's name. Amen.