Who will come before God in judgment?

For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil. Therefore, knowing the fear of the Lord, we persuade others. But what we are is known to God, and I hope it is known also to your conscience.

We will all appear before the judgment seat of Christ in order to receive what is due from our works, whether good or bad. Therefore, knowing the fear of God, we persuade others. What we are is known to God, and I hope it is also known to your consciences.

Paul is speaking of the temporary state the Christian finds themself in – yearning to be “further clothed” but still in this “tent” in which we “groan” to be with Him (vss 1-4).

Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

God has exalted him (Jesus) and given him the name above every name. Therefore, every knee in all creation will bow to him and confess him as Lord, to the glorification of the God the Father.

Paul is transitioning into a long closing in an otherwise short letter to the church in Philippi. He has expressed his deep fondness for them (1:6-7) and encourages them throughout to have the “mind of Christ.” His encouragement here is to remain strong in their “partnership in the gospel” (1:5) so they continue to “shine as light in the world” (vs 15).

When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats.

When Jesus comes in His glory, accompanied by angels, He will sit on His throne. In front of Him will be gathered all people, and He will separate them as a shepherd separates the sheep from the goats.

This chapter, along with the previous (chapter 24), constitute a discussion between Jesus and his disciples sometimes referred to as the “Olivet Discourse.” Matthew is the only gospel writer to record the second half in chapter 25, while shorter versions of the first half can be found in Mark 13:1-37 and Luke 21:5-36.

Upon leaving the temple, Jesus comments on its destruction (24:2). Subsequently, they wanted to know about three things from Jesus: 1) the timing of the temple’s destruction, 2) the sign of His coming, and 3) the end of the age (24:3). Jesus begins His answer, “See that no one leads you astray. For many will come in my name, saying, I am the Christ, and they will lead many astray.” (24:4-5)

Taking this backdrop and chapters 24 & 25 together it is clear Jesus is addressing God’s judgment on both the nation of Israel and His final judgment on all mankind. We can further contextualize this discussion by looking at other instances when God, through a prophet, would pronounce judgment on a nation. When we read Amos or Hosea regarding Israel’s judgment, Isaiah or Jeremiah regarding Judah’s judgment, or Obadiah regarding Edom’s judgment, we read about not only God’s judgment on the that nation (a near-term “day of the Lord”) but also His eventual judgment on all mankind (a longer-term final “day of the Lord”). In fact, often the prophet will go back and forth between near-term judgment events and long-term judgment events. This is the same with Jesus and how He speaks about God’s judgment, particularly in chapter 24.

Remember, the disciples had asked about both the timing of the destruction of the temple and His return (vs 3)? Jesus shares events (vss 15-28) that will take place in their generation (vs 34) regarding the destruction of the temple (in fact, taking place about forty years later in 70AD). He then speaks primarily about what will happen “immediately after the tribulation of those days” (vs 29), namely His return (vss 29-44), before concluding with three parables and describing what the final “day of the Lord” will look like. Detail of the sequencing of Jesus’ prophecy re: a near-term “day of the Lord” and the final “day of the Lord”:

• 24:4-14 – A broad review of events during the ‘end times’ (both near-term and long-term) when “lawlessness is increased”.
• 24:15-28 – A near-term description of events that they would experience relating to the destruction of Jerusalem. Something that in fact, would happen about forty years later (70AD).
• 24:29-31 – A long-term description of the events of the second coming, the final judgment.
• vss 32-34 – The near-term timing that He relates and explains with a parable about the fig tree for how they would identify the occurrence of “these things” (vs 33) and says, “this generation will not pass away until all these things take place” (vs 34).
• 24:35-44 – The long-term timing, transitioned by contrasting things that will and won’t pass away (vs 34-35) and with “But…” (vs 36). This timing “no one knows” – not even Himself (vs 36).
• 24:45-25:30 – Three parables about the being ready for His coming because we don’t know when it will be:
  • 24:45-51 – The “faithful and wise servant”
  • 25:1-13 – The “ten virgins”
  • 25:14-30 – The “talents”
• 25:31-46 – Description of how it will be on that final “day of the Lord”.

The Father judges no one, but has given all judgment to the Son, that all may honor the Son, just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him.

God, the Father, doesn't judge anyone, as He has given all authority to judge to the Son. This is so that all who honor the Father will also honor the Son. Therefore, whoever doesn't honor the Son also doesn't honor the Father who sent Him.

Jesus is in Jerusalem and healing on the Sabbath day and stating that He was the son of God. “This was why the Jews were seeking all the more to kill him, because not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God.” (vs 18)