Sheep and Goats
Sermon
Preaching the Parables
The Parable of the Sheep and the Goats is the last parable in Series A of the Lectionary. It is also, according to Matthew, the last parable Jesus told before his passion. In this case the last is by no means the least. For this writer, it was the most difficult of all the parables to understand and to apply to current living. The parable raises these questions:
1. Is there judgment for Christians in the Final Judgment, or is it only for non-Christians?
2. If judgment is for non-Christians, what message does the parable have for today's church people?
3. Does this parable teach that charitable works are the final test for entering the Kingdom of God?
4. Is there any Gospel in this parable?
5. Who are "my brethren" (v. 40): Disciples, Christians, or all needy people?
6. "Done it unto me." (vv. 40, 45) Are the needy ones Christ-in-the-flesh, or is Christ in the needy, or does Christ consider helping the needy as the same as helping him?
7. Can we believe that non-caring people are cursed by God to be thrown into an eternal fire with Satan? How does one reconcile the mercy of God and hell?
Context
Context of the Church Year
We come to the final Sunday of the year, Christ the King. It is appropriate that on this final day we should deal with the Final Judgment given to us in the Parable of the Sheep and Goats. It is appropriately named: "Christ the King," for this is the only time that Jesus refers to himself as King. He is also Christ, the Savior, the anointed one, the Messiah. He is both Lord (King) and Savior, and that sums up the nature and work of Jesus.
It is a day of ultimate victory for Christ. He has the final word and performs the final deed. The nations appear before him for judgment. The righteous are rewarded with heaven and the wicked go to hell. World history has come to an end. The old age is no more.
An end must come. History is not an ever-recurring cycle with history repeating itself over and over. There is an end to the work of God in Christ. During the past fifty-one Sundays, we received the Christ as a child of Bethlehem. We saw the glory of God manifested in the growing boy. We watched the enmity of the religious leaders grow more and more intense until they nailed him to a tree. We exalted in his conquest of death. We received his Spirit at Pentecost. For months we reviewed his miracles and teachings. Near the end we looked forward to his coming again. Now on this Christ the King Sunday, he is here to settle accounts. We want to look at this parable in the perspective of the whole year.
Context of Matthew
The Parable of the Sheep and Goats is a fitting conclusion to Jesus' discourse begun in chapter 23 of Matthew. Jesus criticized the religious leaders of his day because "they preach but do not practice." (23:3) In this discourse Jesus harshly exposes the Pharisees for their hypocrisy and pietism foretells the destruction of the nation, and urges people to prepare for the end when he will return. He said, "Therefore you also must be ready." (24:44) What does it mean to be ready? The answer comes in the Parable of the Sheep and Goats: extend mercy to needy people.
At the close of the Parable of the Sheep and Goats, Matthew in chapter 26 begins the story of the passion. His sayings are finished and now Jesus begins the work of redemption by suffering, dying, and rising from the dead. It is worthy of note that as a prelude to the passion, Jesus sees the end before the end. In the parable Jesus sees himself as King and the nations coming before him for judgment. He is King of kings and judge of the earth - a position of triumph, glory, and power. Yet, in the coming week of his life he is abused by cruel men, spit upon, mocked, tortured, and given mankind's most horrible death, a cross. With the ultimate end in mind as King of the universe, he must have endured the suffering and death in the assurance that in the end there was victory for him and the Kingdom.
Context of the Lectionary
The First Lesson. (Ezekiel 34:11-16, 20-24) Yahweh is the shepherd of his sheep and he will judge between the fat and lean sheep. As shepherd Yahweh will bring his sheep out of captivity and place over them as shepherd a son of David. In the parable there is a division of sheep and goats but here it is between sheep only.
The Second Lesson. (1 Corinthians 15:20-28) Christ the King destroys mankind's greatest and last enemy, death, and believers in him shall live eternally. When he has conquered all enemies, he will turn the Kingdom over to his Father.
Gospel. (Matthew 25:31-46) Jesus returns to earth in full glory with the angels. He is seated on a throne and the nations appear for judgment. He separates the good (sheep) and the bad (goats). He calls the sheep to enter into the Kingdom because they responded to the needs of the people. The goats are sent to hell because they did not respond. Their eternal destiny rested upon recognition or lack of recognition of Jesus in hurting people.
Psalm. (Psalm 23) The psalm about the good shepherd.
Prayer of the Day. We pray that we who are divided by sin may be united under the rule of Christ the King.
Hymn of the Day. "Crown him with many crowns." In this hymn we are called upon to crown Christ as King of love, life, and peace.
Context of Related Scriptures
Matthew 8:21-23 - Who does the will of God.
Matthew 10:40-42 - He who receives me.
Matthew 16:24-27 - The Son of man and angels.
Mark 15:2 - Are you a king?
John 18:33-37 - My kingship is not of this world.
Romans 2:12-16 - Are non-Christians lost?
James 2:14-17 - Faith without works.
1 John 3:17-18 - Love in deed.
Content
Clarification of the Parable
The parable is subject to erroneous interpretations and understandings. Note should be taken of the content:
1. The parable deals with the return of Christ. It is the last of the three parables in Matthew 25 dealing with the Parousia:
25:1-13 - Getting ready for the Second Coming.
25:14-30 - Giving an account at the Second Coming.
25:31-46 - Being judged at the Second Coming.
2. The parable involves the judgment of non-Christians.
In the parable there are three groups: the righteous, the unrighteous, and the "brethren." Jesus comes to judge all the nations. (v. 32) The nations are the Gentiles. Believing Jews are among
the brethren; the unbelieving Jews are among the Gentiles. This reduces the parable to the question, "Will non-Christians, who never heard of Christ, get to heaven?"
3. The parable identifies Jesus with hurting people. This identification does not mean the poor and needy are one and the same Christ. The sick and imprisoned are not Christ in person. It does mean that what is done for the needy is at the same time done for Christ, because out of love and compassion Jesus identifies with the oppressed.
4. The parable teaches judgment for the uncaring people. Negative judgment falls on those who refuse to help the needy. The parable speaks of an "eternal fire" and "eternal punishment" for the uncharitable. For Jesus there is a hell, but it is a condition chosen by those who reject the sharing of God's love with the unfortunate.
Precis of the Parable
When Jesus returns as King with the angels, he will sit on his throne facing all nations. He will divide them into sheep and goats. The righteous sheep will be on his right and the wicked goats will be on his left. Then Christ the King will say to the sheep on his right, "Come, you who are blessed by my Father, and take possession of the Kingdom prepared for you from creation, because when I was hungry, thirsty, a stranger, naked, a prisoner, you ministered to me." The good people will ask, "When, Lord, did we ever see you hungry, thirsty, a stranger, naked, and sick?" King-Jesus will explain, "When you did this to one of these brothers of mine, you did it for me."
Then he will say to the wicked goats at his left hand, "Get away from me, you who are cursed. Go to the eternal fire prepared for Satan and his angels! For when I was hungry, thirsty, a stranger, naked, sick, a prisoner you did not minister to me." Then they will ask, "When did we ever see you in that condition and never helped you?" The King will answer, "Because you refused to help one of these least important ones, you did not minister to me." These then get eternal punishment, but the righteous receive eternal life.
Thesis: God in Christ judges people according to their response to human need.
Theme: Help or Hell!
Key Words in the Parable
1. The "Son of man." (v. 31) The "Son of man" is a title for Jesus as the anointed Messiah. He comes as our Savior and Redeemer. At the same time he is Lord, for he is addressed as such. (v. 37) As Lord, he comes to judge the nations which appear before him and he separates the good and the bad. This is the only time when Jesus refers to himself as king and is portrayed as judge. God the Father has always been the final judge. In keeping with this view, some claim that in this parable Jesus is not the judge, because he only announces the verdict given by God the Judge. It is significant that Jesus returns as both Lord (King) and Savior (Son of man).
2. "Nations." (v. 32) Not some but "all" the nations gather for the judgment. The word, "nations," is also translated "Gentiles." In the parable we have Christ the brethren, and the nations (Gentiles). Faithful Jews are among the brethren of Jesus; the unfaithful ones are considered Gentiles. The faithful have already been judged and stand with Christ. This understanding lets us see that the question is whether non-Christians can be saved.
3. "Separates." (v. 32) The Son of man separates the nations into sheep and goats, the good and the bad. In Palestine it was common for shepherds to have mixed flocks, white sheep and black goats. In the evening a shepherd separated the two, because the goats needed protection from the cold night air, while the sheep preferred the open air. Obviously, the white sheep stand for the righteous and the black goats for the wicked.
4. "Brethren." (v. 40) Jesus says these are "my brethren." Who are they? Some claim they are Jesus' followers, the disciples. Others hold to a wider view: the brethren are those in need, the lonely, suffering, and hurting. To limit "brethren" to Christians to whom Gentiles should minister seems to restrict Christ's concern to a small segment of humanity. Since all humans are his creatures and potential children, Christ is concerned about the welfare of all suffering humanity.
5. "For." (v. 40) The Good News Bible translates "for" while the Revised Standard Version uses "to." Jesus explains that because
mercy was shown to his brothers, they get eternal life. For what they did was done "for" him. "For" is preferable because "to" implies that the brothers and he are one and the self same persons. "For" means that the good deeds done to the needy were done "for" him; just as if he were on earth, he would do the same for the oppressed. The poor and afflicted are not Christ in person. Nor is it necessarily true that the afflicted believe or possess Christ in their hearts. Because of his love and compassion, Jesus feels the hurt and pain, the loneliness and desolation of the afflicted. It is the same in loving relationships. We say, "Whatever help you give to my spouse or child, you at the same time give to me." The Good Samaritan felt the same way about the injured Jew. He told the Innkeeper, "If you spend more for his care than I have given you, I will repay you when I came this way again." What was done for the Jew was done for him and he would pay for the service.
Contemplation
1. The motive. The righteous were unaware that what they did for the needy was at the same time done for Christ. They asked, "When did we see you hungry and feed you. . .?" Apparently they see a human need and they responded. They helped for the sake of helping. There was no personal, ulterior, or selfish reason for giving aid. There was no thought of getting a reward or earning merit to gain salvation. By so doing they ministered to Christ without knowing it. People who are good in heart will do good for no selfish motive. Being good, it is natural for them to do good.
2. For Jesus' sake. The parable teaches us that what we do for the needy we do for Jesus. The needy may not be worthy of help. They may be filthy, obnoxious, degenerate, and despicable. They may deserve the condition they are in. But, a Christian helps the unlovely for Jesus' sake. It is not that the oppressed are Jesus. Jesus may not be in them: they can be atheists and blasphemers. But because of love and compassion for the suffering, Jesus identifies with them. He feels for them, weeps with them. He is poor like them. Anyone who helps these deprived people helps Jesus. We will hug the AIDS victim, pray for the drug addict, and forgive the sexual deviate not for their sakes but for Jesus' sake.
3. Centrality of Christ. The righteous in the parable are merciful without recognizing Christ in the people helped. The wicked did not render aid because they did not realize Christ was in the needy. The righteous are not judged on the basis of their morality or religion. It was a matter of whether Christ is recognized or not. Where we help or not depends on seeing Christ in the needy. It is a matter of being for or against Christ. Believing in and loving Christ determines what we do or not do for the ailing. Therefore, we are not judged on the basis of words but on the basis of faith in Christ.
4. The possibility of hell. In the parable hell is a real possibility. The goats are placed on the left hand. Because they failed to serve, they experience the eternal fire of eternal punishment in hell. People who believe in universal salvation will be appalled at this teaching, for they hold that a loving God will save all people. If people go to hell, it is a defeat for God because he desires all to be saved and to have life eternal. Our refusal to be merciful to our fellow-men is a choice for hell.
5. The fate of non-Christians. Since Jesus taught that no one comes to the Fathar except by him and since Peter preached that there is salvation in no other than Jesus, what is the fate of non-Christians? Today's parable gives an answer. The nations (Gentiles) who are not Christians will be judged according to whether or not they helped the unfortunates. Christians, therefore, do not believe that all non-Christians will be lost.
6. Surprised by salvation. The righteous (sheep) had a big surprise. Christ the King welcomed them into the Kingdom of God and gave them eternal life. They were surprised. "How so?" they asked. The King explained that their helping the needy was done for him. They did not know they were doing it for Jesus. That was a surprise as well as the surprise of getting blessed. Are we surprised if this means that we need not know Jesus or believe in him and yet for doing good we are welcomed into heaven? If this is true, that would be a surprise! Is this not plain humanitarianism or philanthropy?
Homily Hints
1. Help or Hell! (25:41-46) The parable tells us that we either help the unfortunate or we go with the goats to everlasting punishment in hell. To help is to go to heaven; to go to hell is not to help.
A. Help because of the need or else!
B. Help for Jesus' sake or else!
C. Help for heaven or else!
2. Two Sides of Jesus' Coin. (25:31-46) Christians are ever torn between personal and social salvation. One party thinks that Christianity is interested only in individual relationship with God by faith in Christ. The other party preaches the social Gospel and participates in social action trying to improve the human situation. Christianity is not one or the other; it is both.
A. The personal Gospel - v. 40.
B. The social Gospel - vv. 35-39.
3. The Last, the Least, and the Lost. (25:31-46) In the parable we deal with the last judgment, the least of humankind, and the lost who suffer judgment. We may be involved in all three.
A. The last - the final judgment - vv. 31-32.
B. The least - the dispossessed - vv. 35-39.
C. The lost - the wicked - vv. 41-46.
4. No Judgment for Christians? (25:31-40) In the parable the nations are Gentiles (non-Christians). The "brothers" are faithful believers with Christ. Christians are judged here and now. When they die, they go to be with Christ. When Christ returns, they will come with Christ to judge. Accordingly, there is no final judgment for Christians, for they have already been judged and are included with the "brethren." What difference does this make to Christians living today?
A. They look forward to Jesus' return.
B. They have no fear of death.
C. They live in daily repentance.
D. They maintain a relationship of grace.
5. Steps to the King. (25:31-46) For Christ to become King of our lives, we need to ascend certain steps. The highest is when Christ becomes our King. The process of Christ's becoming our personal King -
A. Christ as stranger - "Behold I stand at the door." (Revelation 3:20)
B. Christ as savior - "You are the Christ." (Matthew 16:16)
C. Christ as sovereign - When Christ is president, not only a resident in our lives.
6. Why Help the Helpless? (25:31-46) There are helpless people in every community. A third of the world lives in poverty, disease, and ignorance. Why should Christians give aid?
A. Faith in Christ - faith produces good works.
B. Love for Christ - serve for Jesus' sake.
C. Hope of eternal life - v. 34.
Contact
Points of Contact
1. Some in the pews may be upset with the parable's description of the destiny of those who fail to be charitable. They may resent the picture of an eternal fire and punishment for the goats. Nevertheless, one is responsible for preaching the whole truth, and hell is a reality in Jesus' teaching. It is an aspect of the Law that goes with the Gospel. Together they constitute the Word.
2. Like no other parable, this one of the sheep and goats calls for social action on the part of Christian people. The parable reinforces those members who feel that more should be done by the church for the poor, homeless, and afflicted. The parable harmonizes with current liberation theology which calls for liberation from poverty, ignorance, and destitution. However, a balance needs to be kept, for a personal Gospel is of equal importance with the social Gospel. A personal Gospel should lead to a social Gospel.
3. Today's parable conflicts with today's popular view of universalism. This is the claim that a God of love will ultimately save all people regardless of how dreadful the sin may be. This view removes judgment, devil, and hell. If all are going to be saved, there is no need of a Savior and the cross is no more than a place for a martyr. Also, there is no need for evangelism or church membership because God in the end will have everyone in his Kingdom.
4. The Easter message is that Christ is alive. Where can the risen Christ be seen today? The parable tells us Christ can be seen in the sick, the lonely, the imprisoned, the hungry, and thirsty.
Points to Ponder
1. Who are the judged according to this parable? The common saying is, "Every person will have to appear before God's judgment seat and he/she will be judged by the conduct of his/her life." Are
Christians in the "nations" that appear before Christ for judgment? The parable says "all nations," but nations are the Gentiles. Where then are the Jews? Faithful Jews are with Christ. Non-believing Jews are considered Gentiles. Christ has with him the "brothers" as well as the angels. Since Christians have been judged at the time of their conversion, there is no need for a final judgment. Moreover, Christians who die in Christ live with him in heaven and come with him at the Parousia. Consequently, there is no final judgment for followers of Christ.
2. Are people saved by faith or by works? There is no mention of faith in Christ as Lord and Savior in the parable. It seems to say that entrance into the Kingdom depends upon social service in the name of Christ. What then are we to do with these passages: "Believe in the Lord Jesus Christ and you shall be saved"; "Whosoever believes in him shall not perish but have everlasting life"; and "If you confess with your lips that Jesus is Lord ... you will be saved"? If we remember that the "nations" are Gentiles who have known Christ, we can understand these words. For them they had no opportunity to believe. Thus, they are judged according to their good works in alleviating human suffering.
3. If this parable deals with the judging of Gentiles, how does this parable speak to Christians? Christians have faith in Christ for salvation. It is a matter of pure grace apart from good works. However, if Christians are not busy caring for the needy, it indicates that their faith without works is dead. In that case, they are subject to a final judgment. In the light of Christians' neglect of the poor and needy, we need to preach for a revival of faith from which will flow good works.
Illustrative Materials
1. Doing It for Jesus. A pastor asked a lady to be superintendent of the Sunday school. She refused. The pastor continued, "Would you do it for the church?" No, she would not. Would she do it for the community? No, she would not. Would she do it for her pastor? No, she would not. Then the pastor asked, "Would you do it for Jesus?" She replied with an air of surrender, "Damn it! You know I would have to do it for Jesus!"
A tourist saw a missionary nurse caring for a native whose leg was infected with gangrene. The smell was terrible. The tourist said to the nurse, "I wouldn't do that for a million dollars." She replied, "I wouldn't either; I do it only for Jesus."
A prayer by Mother Teresa:
Dearest Lord, may I see you today and every day in the person of your sick and whilst nursing them minister unto you.
Though you hide yourself behind the unattractive disguise of the irritable, the exacting, the unreasonable, may I still recognize you and say, 'Jesus, my patient, how sweet it is to serve you.'
O beloved sick, how doubly dear you are to me when you personify Christ and what a privilege is mine to be allowed to tend you ...
2. Seeing Jesus in the Needy. One day Saint Francis was out riding, for he belonged to an aristocratic and wealthy family. He met a leper who was loathsome and repulsive because of his disease. Francis of Assisi was moved to dismount and fling his arms around the pathetic sufferer. While the leper was in his arms, Francis saw the face of the leper change into the face of Christ.
Martin of Tours was a Christian and Roman soldier. One cold day a beggar stopped him for alms, but Martin had no money. The beggar was shivering and blue with the cold. Martin took off his coat, cut it in two, and gave one half to the beggar. That night Martin in a dream saw Jesus in heaven wearing half a soldier's cloak. The angels asked, "Master, why are you wearing that battered old cloak? Who gave it to you? Jesus softly answered, 'My servant, Martin, gave it to me.' "
3. People in Need. In America today thirty-three million live below the poverty line. In New York City 36,000 people are homeless. In the world there are fifteen million refugees. Thirty million Africans suffer from hunger and disease, twenty million Americans go hungry. In 1982 Americans spent 322 billion dollars for health care ...
4. Social Service. A downtown church had a large stained glass window facing High Street. Across the window were the words, "Glory to God in the highest." One day a vandal threw a rock at the window and knocked out the "e" in "highest." Then it read, "Glory to God in the High St."
An aged grandmother gave her granddaughter a slip of paper with all the advice she would ever need to live a good life. On the paper: "Wash what is dirty. Water what is dry. Heal what is wounded. Warm what is cold. Guide what goes off the road. Love people who are the least lovable, because they need it the most."
Americans give to the needy: The average American gives two percent of his/her income to charity amounting to $80 billion. Americans send $2 billion to people in foreign countries. Americans give to their churches a total of $37 billion each year.
Churches do their part in helping the poor and needy. A recent church bulletin reported:
"Every day Methodists feed, support, and educate over one million children in the world.
"Every day Methodists give $326,027 for overseas missions.
"Every day Methodists are active in 957 mission projects in all fifty states."
5. Meeting the King. From Vachel Lindsay's "General William Booth Enters into Heaven":
And when Booth halted by the curb for prayer
He saw his Master through the flag-filled air.
Christ came gently with a robe and crown
For Booth the soldier, while the throng knelt down.
He saw King Jesus. They were face to face
And he knelt a-weeping in that holy place.
Are you washed in the blood of the Lamb?
1. Is there judgment for Christians in the Final Judgment, or is it only for non-Christians?
2. If judgment is for non-Christians, what message does the parable have for today's church people?
3. Does this parable teach that charitable works are the final test for entering the Kingdom of God?
4. Is there any Gospel in this parable?
5. Who are "my brethren" (v. 40): Disciples, Christians, or all needy people?
6. "Done it unto me." (vv. 40, 45) Are the needy ones Christ-in-the-flesh, or is Christ in the needy, or does Christ consider helping the needy as the same as helping him?
7. Can we believe that non-caring people are cursed by God to be thrown into an eternal fire with Satan? How does one reconcile the mercy of God and hell?
Context
Context of the Church Year
We come to the final Sunday of the year, Christ the King. It is appropriate that on this final day we should deal with the Final Judgment given to us in the Parable of the Sheep and Goats. It is appropriately named: "Christ the King," for this is the only time that Jesus refers to himself as King. He is also Christ, the Savior, the anointed one, the Messiah. He is both Lord (King) and Savior, and that sums up the nature and work of Jesus.
It is a day of ultimate victory for Christ. He has the final word and performs the final deed. The nations appear before him for judgment. The righteous are rewarded with heaven and the wicked go to hell. World history has come to an end. The old age is no more.
An end must come. History is not an ever-recurring cycle with history repeating itself over and over. There is an end to the work of God in Christ. During the past fifty-one Sundays, we received the Christ as a child of Bethlehem. We saw the glory of God manifested in the growing boy. We watched the enmity of the religious leaders grow more and more intense until they nailed him to a tree. We exalted in his conquest of death. We received his Spirit at Pentecost. For months we reviewed his miracles and teachings. Near the end we looked forward to his coming again. Now on this Christ the King Sunday, he is here to settle accounts. We want to look at this parable in the perspective of the whole year.
Context of Matthew
The Parable of the Sheep and Goats is a fitting conclusion to Jesus' discourse begun in chapter 23 of Matthew. Jesus criticized the religious leaders of his day because "they preach but do not practice." (23:3) In this discourse Jesus harshly exposes the Pharisees for their hypocrisy and pietism foretells the destruction of the nation, and urges people to prepare for the end when he will return. He said, "Therefore you also must be ready." (24:44) What does it mean to be ready? The answer comes in the Parable of the Sheep and Goats: extend mercy to needy people.
At the close of the Parable of the Sheep and Goats, Matthew in chapter 26 begins the story of the passion. His sayings are finished and now Jesus begins the work of redemption by suffering, dying, and rising from the dead. It is worthy of note that as a prelude to the passion, Jesus sees the end before the end. In the parable Jesus sees himself as King and the nations coming before him for judgment. He is King of kings and judge of the earth - a position of triumph, glory, and power. Yet, in the coming week of his life he is abused by cruel men, spit upon, mocked, tortured, and given mankind's most horrible death, a cross. With the ultimate end in mind as King of the universe, he must have endured the suffering and death in the assurance that in the end there was victory for him and the Kingdom.
Context of the Lectionary
The First Lesson. (Ezekiel 34:11-16, 20-24) Yahweh is the shepherd of his sheep and he will judge between the fat and lean sheep. As shepherd Yahweh will bring his sheep out of captivity and place over them as shepherd a son of David. In the parable there is a division of sheep and goats but here it is between sheep only.
The Second Lesson. (1 Corinthians 15:20-28) Christ the King destroys mankind's greatest and last enemy, death, and believers in him shall live eternally. When he has conquered all enemies, he will turn the Kingdom over to his Father.
Gospel. (Matthew 25:31-46) Jesus returns to earth in full glory with the angels. He is seated on a throne and the nations appear for judgment. He separates the good (sheep) and the bad (goats). He calls the sheep to enter into the Kingdom because they responded to the needs of the people. The goats are sent to hell because they did not respond. Their eternal destiny rested upon recognition or lack of recognition of Jesus in hurting people.
Psalm. (Psalm 23) The psalm about the good shepherd.
Prayer of the Day. We pray that we who are divided by sin may be united under the rule of Christ the King.
Hymn of the Day. "Crown him with many crowns." In this hymn we are called upon to crown Christ as King of love, life, and peace.
Context of Related Scriptures
Matthew 8:21-23 - Who does the will of God.
Matthew 10:40-42 - He who receives me.
Matthew 16:24-27 - The Son of man and angels.
Mark 15:2 - Are you a king?
John 18:33-37 - My kingship is not of this world.
Romans 2:12-16 - Are non-Christians lost?
James 2:14-17 - Faith without works.
1 John 3:17-18 - Love in deed.
Content
Clarification of the Parable
The parable is subject to erroneous interpretations and understandings. Note should be taken of the content:
1. The parable deals with the return of Christ. It is the last of the three parables in Matthew 25 dealing with the Parousia:
25:1-13 - Getting ready for the Second Coming.
25:14-30 - Giving an account at the Second Coming.
25:31-46 - Being judged at the Second Coming.
2. The parable involves the judgment of non-Christians.
In the parable there are three groups: the righteous, the unrighteous, and the "brethren." Jesus comes to judge all the nations. (v. 32) The nations are the Gentiles. Believing Jews are among
the brethren; the unbelieving Jews are among the Gentiles. This reduces the parable to the question, "Will non-Christians, who never heard of Christ, get to heaven?"
3. The parable identifies Jesus with hurting people. This identification does not mean the poor and needy are one and the same Christ. The sick and imprisoned are not Christ in person. It does mean that what is done for the needy is at the same time done for Christ, because out of love and compassion Jesus identifies with the oppressed.
4. The parable teaches judgment for the uncaring people. Negative judgment falls on those who refuse to help the needy. The parable speaks of an "eternal fire" and "eternal punishment" for the uncharitable. For Jesus there is a hell, but it is a condition chosen by those who reject the sharing of God's love with the unfortunate.
Precis of the Parable
When Jesus returns as King with the angels, he will sit on his throne facing all nations. He will divide them into sheep and goats. The righteous sheep will be on his right and the wicked goats will be on his left. Then Christ the King will say to the sheep on his right, "Come, you who are blessed by my Father, and take possession of the Kingdom prepared for you from creation, because when I was hungry, thirsty, a stranger, naked, a prisoner, you ministered to me." The good people will ask, "When, Lord, did we ever see you hungry, thirsty, a stranger, naked, and sick?" King-Jesus will explain, "When you did this to one of these brothers of mine, you did it for me."
Then he will say to the wicked goats at his left hand, "Get away from me, you who are cursed. Go to the eternal fire prepared for Satan and his angels! For when I was hungry, thirsty, a stranger, naked, sick, a prisoner you did not minister to me." Then they will ask, "When did we ever see you in that condition and never helped you?" The King will answer, "Because you refused to help one of these least important ones, you did not minister to me." These then get eternal punishment, but the righteous receive eternal life.
Thesis: God in Christ judges people according to their response to human need.
Theme: Help or Hell!
Key Words in the Parable
1. The "Son of man." (v. 31) The "Son of man" is a title for Jesus as the anointed Messiah. He comes as our Savior and Redeemer. At the same time he is Lord, for he is addressed as such. (v. 37) As Lord, he comes to judge the nations which appear before him and he separates the good and the bad. This is the only time when Jesus refers to himself as king and is portrayed as judge. God the Father has always been the final judge. In keeping with this view, some claim that in this parable Jesus is not the judge, because he only announces the verdict given by God the Judge. It is significant that Jesus returns as both Lord (King) and Savior (Son of man).
2. "Nations." (v. 32) Not some but "all" the nations gather for the judgment. The word, "nations," is also translated "Gentiles." In the parable we have Christ the brethren, and the nations (Gentiles). Faithful Jews are among the brethren of Jesus; the unfaithful ones are considered Gentiles. The faithful have already been judged and stand with Christ. This understanding lets us see that the question is whether non-Christians can be saved.
3. "Separates." (v. 32) The Son of man separates the nations into sheep and goats, the good and the bad. In Palestine it was common for shepherds to have mixed flocks, white sheep and black goats. In the evening a shepherd separated the two, because the goats needed protection from the cold night air, while the sheep preferred the open air. Obviously, the white sheep stand for the righteous and the black goats for the wicked.
4. "Brethren." (v. 40) Jesus says these are "my brethren." Who are they? Some claim they are Jesus' followers, the disciples. Others hold to a wider view: the brethren are those in need, the lonely, suffering, and hurting. To limit "brethren" to Christians to whom Gentiles should minister seems to restrict Christ's concern to a small segment of humanity. Since all humans are his creatures and potential children, Christ is concerned about the welfare of all suffering humanity.
5. "For." (v. 40) The Good News Bible translates "for" while the Revised Standard Version uses "to." Jesus explains that because
mercy was shown to his brothers, they get eternal life. For what they did was done "for" him. "For" is preferable because "to" implies that the brothers and he are one and the self same persons. "For" means that the good deeds done to the needy were done "for" him; just as if he were on earth, he would do the same for the oppressed. The poor and afflicted are not Christ in person. Nor is it necessarily true that the afflicted believe or possess Christ in their hearts. Because of his love and compassion, Jesus feels the hurt and pain, the loneliness and desolation of the afflicted. It is the same in loving relationships. We say, "Whatever help you give to my spouse or child, you at the same time give to me." The Good Samaritan felt the same way about the injured Jew. He told the Innkeeper, "If you spend more for his care than I have given you, I will repay you when I came this way again." What was done for the Jew was done for him and he would pay for the service.
Contemplation
1. The motive. The righteous were unaware that what they did for the needy was at the same time done for Christ. They asked, "When did we see you hungry and feed you. . .?" Apparently they see a human need and they responded. They helped for the sake of helping. There was no personal, ulterior, or selfish reason for giving aid. There was no thought of getting a reward or earning merit to gain salvation. By so doing they ministered to Christ without knowing it. People who are good in heart will do good for no selfish motive. Being good, it is natural for them to do good.
2. For Jesus' sake. The parable teaches us that what we do for the needy we do for Jesus. The needy may not be worthy of help. They may be filthy, obnoxious, degenerate, and despicable. They may deserve the condition they are in. But, a Christian helps the unlovely for Jesus' sake. It is not that the oppressed are Jesus. Jesus may not be in them: they can be atheists and blasphemers. But because of love and compassion for the suffering, Jesus identifies with them. He feels for them, weeps with them. He is poor like them. Anyone who helps these deprived people helps Jesus. We will hug the AIDS victim, pray for the drug addict, and forgive the sexual deviate not for their sakes but for Jesus' sake.
3. Centrality of Christ. The righteous in the parable are merciful without recognizing Christ in the people helped. The wicked did not render aid because they did not realize Christ was in the needy. The righteous are not judged on the basis of their morality or religion. It was a matter of whether Christ is recognized or not. Where we help or not depends on seeing Christ in the needy. It is a matter of being for or against Christ. Believing in and loving Christ determines what we do or not do for the ailing. Therefore, we are not judged on the basis of words but on the basis of faith in Christ.
4. The possibility of hell. In the parable hell is a real possibility. The goats are placed on the left hand. Because they failed to serve, they experience the eternal fire of eternal punishment in hell. People who believe in universal salvation will be appalled at this teaching, for they hold that a loving God will save all people. If people go to hell, it is a defeat for God because he desires all to be saved and to have life eternal. Our refusal to be merciful to our fellow-men is a choice for hell.
5. The fate of non-Christians. Since Jesus taught that no one comes to the Fathar except by him and since Peter preached that there is salvation in no other than Jesus, what is the fate of non-Christians? Today's parable gives an answer. The nations (Gentiles) who are not Christians will be judged according to whether or not they helped the unfortunates. Christians, therefore, do not believe that all non-Christians will be lost.
6. Surprised by salvation. The righteous (sheep) had a big surprise. Christ the King welcomed them into the Kingdom of God and gave them eternal life. They were surprised. "How so?" they asked. The King explained that their helping the needy was done for him. They did not know they were doing it for Jesus. That was a surprise as well as the surprise of getting blessed. Are we surprised if this means that we need not know Jesus or believe in him and yet for doing good we are welcomed into heaven? If this is true, that would be a surprise! Is this not plain humanitarianism or philanthropy?
Homily Hints
1. Help or Hell! (25:41-46) The parable tells us that we either help the unfortunate or we go with the goats to everlasting punishment in hell. To help is to go to heaven; to go to hell is not to help.
A. Help because of the need or else!
B. Help for Jesus' sake or else!
C. Help for heaven or else!
2. Two Sides of Jesus' Coin. (25:31-46) Christians are ever torn between personal and social salvation. One party thinks that Christianity is interested only in individual relationship with God by faith in Christ. The other party preaches the social Gospel and participates in social action trying to improve the human situation. Christianity is not one or the other; it is both.
A. The personal Gospel - v. 40.
B. The social Gospel - vv. 35-39.
3. The Last, the Least, and the Lost. (25:31-46) In the parable we deal with the last judgment, the least of humankind, and the lost who suffer judgment. We may be involved in all three.
A. The last - the final judgment - vv. 31-32.
B. The least - the dispossessed - vv. 35-39.
C. The lost - the wicked - vv. 41-46.
4. No Judgment for Christians? (25:31-40) In the parable the nations are Gentiles (non-Christians). The "brothers" are faithful believers with Christ. Christians are judged here and now. When they die, they go to be with Christ. When Christ returns, they will come with Christ to judge. Accordingly, there is no final judgment for Christians, for they have already been judged and are included with the "brethren." What difference does this make to Christians living today?
A. They look forward to Jesus' return.
B. They have no fear of death.
C. They live in daily repentance.
D. They maintain a relationship of grace.
5. Steps to the King. (25:31-46) For Christ to become King of our lives, we need to ascend certain steps. The highest is when Christ becomes our King. The process of Christ's becoming our personal King -
A. Christ as stranger - "Behold I stand at the door." (Revelation 3:20)
B. Christ as savior - "You are the Christ." (Matthew 16:16)
C. Christ as sovereign - When Christ is president, not only a resident in our lives.
6. Why Help the Helpless? (25:31-46) There are helpless people in every community. A third of the world lives in poverty, disease, and ignorance. Why should Christians give aid?
A. Faith in Christ - faith produces good works.
B. Love for Christ - serve for Jesus' sake.
C. Hope of eternal life - v. 34.
Contact
Points of Contact
1. Some in the pews may be upset with the parable's description of the destiny of those who fail to be charitable. They may resent the picture of an eternal fire and punishment for the goats. Nevertheless, one is responsible for preaching the whole truth, and hell is a reality in Jesus' teaching. It is an aspect of the Law that goes with the Gospel. Together they constitute the Word.
2. Like no other parable, this one of the sheep and goats calls for social action on the part of Christian people. The parable reinforces those members who feel that more should be done by the church for the poor, homeless, and afflicted. The parable harmonizes with current liberation theology which calls for liberation from poverty, ignorance, and destitution. However, a balance needs to be kept, for a personal Gospel is of equal importance with the social Gospel. A personal Gospel should lead to a social Gospel.
3. Today's parable conflicts with today's popular view of universalism. This is the claim that a God of love will ultimately save all people regardless of how dreadful the sin may be. This view removes judgment, devil, and hell. If all are going to be saved, there is no need of a Savior and the cross is no more than a place for a martyr. Also, there is no need for evangelism or church membership because God in the end will have everyone in his Kingdom.
4. The Easter message is that Christ is alive. Where can the risen Christ be seen today? The parable tells us Christ can be seen in the sick, the lonely, the imprisoned, the hungry, and thirsty.
Points to Ponder
1. Who are the judged according to this parable? The common saying is, "Every person will have to appear before God's judgment seat and he/she will be judged by the conduct of his/her life." Are
Christians in the "nations" that appear before Christ for judgment? The parable says "all nations," but nations are the Gentiles. Where then are the Jews? Faithful Jews are with Christ. Non-believing Jews are considered Gentiles. Christ has with him the "brothers" as well as the angels. Since Christians have been judged at the time of their conversion, there is no need for a final judgment. Moreover, Christians who die in Christ live with him in heaven and come with him at the Parousia. Consequently, there is no final judgment for followers of Christ.
2. Are people saved by faith or by works? There is no mention of faith in Christ as Lord and Savior in the parable. It seems to say that entrance into the Kingdom depends upon social service in the name of Christ. What then are we to do with these passages: "Believe in the Lord Jesus Christ and you shall be saved"; "Whosoever believes in him shall not perish but have everlasting life"; and "If you confess with your lips that Jesus is Lord ... you will be saved"? If we remember that the "nations" are Gentiles who have known Christ, we can understand these words. For them they had no opportunity to believe. Thus, they are judged according to their good works in alleviating human suffering.
3. If this parable deals with the judging of Gentiles, how does this parable speak to Christians? Christians have faith in Christ for salvation. It is a matter of pure grace apart from good works. However, if Christians are not busy caring for the needy, it indicates that their faith without works is dead. In that case, they are subject to a final judgment. In the light of Christians' neglect of the poor and needy, we need to preach for a revival of faith from which will flow good works.
Illustrative Materials
1. Doing It for Jesus. A pastor asked a lady to be superintendent of the Sunday school. She refused. The pastor continued, "Would you do it for the church?" No, she would not. Would she do it for the community? No, she would not. Would she do it for her pastor? No, she would not. Then the pastor asked, "Would you do it for Jesus?" She replied with an air of surrender, "Damn it! You know I would have to do it for Jesus!"
A tourist saw a missionary nurse caring for a native whose leg was infected with gangrene. The smell was terrible. The tourist said to the nurse, "I wouldn't do that for a million dollars." She replied, "I wouldn't either; I do it only for Jesus."
A prayer by Mother Teresa:
Dearest Lord, may I see you today and every day in the person of your sick and whilst nursing them minister unto you.
Though you hide yourself behind the unattractive disguise of the irritable, the exacting, the unreasonable, may I still recognize you and say, 'Jesus, my patient, how sweet it is to serve you.'
O beloved sick, how doubly dear you are to me when you personify Christ and what a privilege is mine to be allowed to tend you ...
2. Seeing Jesus in the Needy. One day Saint Francis was out riding, for he belonged to an aristocratic and wealthy family. He met a leper who was loathsome and repulsive because of his disease. Francis of Assisi was moved to dismount and fling his arms around the pathetic sufferer. While the leper was in his arms, Francis saw the face of the leper change into the face of Christ.
Martin of Tours was a Christian and Roman soldier. One cold day a beggar stopped him for alms, but Martin had no money. The beggar was shivering and blue with the cold. Martin took off his coat, cut it in two, and gave one half to the beggar. That night Martin in a dream saw Jesus in heaven wearing half a soldier's cloak. The angels asked, "Master, why are you wearing that battered old cloak? Who gave it to you? Jesus softly answered, 'My servant, Martin, gave it to me.' "
3. People in Need. In America today thirty-three million live below the poverty line. In New York City 36,000 people are homeless. In the world there are fifteen million refugees. Thirty million Africans suffer from hunger and disease, twenty million Americans go hungry. In 1982 Americans spent 322 billion dollars for health care ...
4. Social Service. A downtown church had a large stained glass window facing High Street. Across the window were the words, "Glory to God in the highest." One day a vandal threw a rock at the window and knocked out the "e" in "highest." Then it read, "Glory to God in the High St."
An aged grandmother gave her granddaughter a slip of paper with all the advice she would ever need to live a good life. On the paper: "Wash what is dirty. Water what is dry. Heal what is wounded. Warm what is cold. Guide what goes off the road. Love people who are the least lovable, because they need it the most."
Americans give to the needy: The average American gives two percent of his/her income to charity amounting to $80 billion. Americans send $2 billion to people in foreign countries. Americans give to their churches a total of $37 billion each year.
Churches do their part in helping the poor and needy. A recent church bulletin reported:
"Every day Methodists feed, support, and educate over one million children in the world.
"Every day Methodists give $326,027 for overseas missions.
"Every day Methodists are active in 957 mission projects in all fifty states."
5. Meeting the King. From Vachel Lindsay's "General William Booth Enters into Heaven":
And when Booth halted by the curb for prayer
He saw his Master through the flag-filled air.
Christ came gently with a robe and crown
For Booth the soldier, while the throng knelt down.
He saw King Jesus. They were face to face
And he knelt a-weeping in that holy place.
Are you washed in the blood of the Lamb?
