Matthew 25:31-46

A couple of weeks ago during our Theology on Tap session we touched on interpretation of Jesus' teaching in Matthew 25:31-46 (the sheep and the goats sorted out at the end of time). I intimated that I have a different interpretation of that text than what usually makes the rounds in Christian preaching and writing. Some wondered or disagreed with me.

So I decided to lay out my work with the text for others to see, and discover whether it generates more fruitful discussion.

I handed out a physical copy of what follows at Theology on Tap, with the invitation to bring follow-up questions to our next gathering. (And if there are only crickets chirping in the silence, then we'll move on to our next topic.)

Who Are The Sheep (and Goats)?

Matthew 25: 31-46

**TLDR**: When non-Christians love you through crises, bless them in Jesus’ name. God will honor that blessing.

A few weeks ago, I (Emrys) offered an interpretation of Matthew 25:31-46 that differs from most contemporary American interpretations. There was enough disagreement and curiosity expressed about it that I decided to lead you through my process of exploration of the text and interpretation of it. That follows is the detailed result.

Verse in question: Matthew 25:40 “And the king [Son of Man] will answer them, ‘Truly I tell you, just as you did it to one of the least of these my brothers you did it to me.’”

What does “brother” mean?

“Brother” in Matthew:

4.18, 21; 10.2, 21; 14.3; 17.1; 22.24, 25 seem to refer only to biological relationship.

5.22-24; 7.3-4; 18.15-35;  probably metaphor, but does not define “brother”

12.50: Jesus clearly changes the definition of “brother” from biological relation to “the one doing the will of my father in heaven”--i.e. disciples/apostles. (This fits into the list of other metaphorical passages given above, having to do with reconciliation, etc.)

Thus, in Matthew’s gospel, when the meaning of “brother” is not clearly biological family, the metaphorical meaning of “brother” is a disciple or apostle of Jesus.

Plug this into Mat25.40:

““And the king [Son of Man] will answer them, ‘Truly I tell you, just as you did it to one of the least of these my disciples you did it to me.’”

But wait . . .

Isn’t humanity a “universal brotherhood”? Therefore, aren’t “the least of these, my brothers” really the least (or most disadvantaged) of all humanity?

Amos 1.9: Jer27.1-8? Meaning of brotherhood here is obscure

Zech11.14: brotherhood is in-house between Judah&Israel

1Pet2:17: “love the brotherhood”--over against “honoring everyone”

There is no scriptural reference to all of humanity being a “brotherhood” apart from Christ. One only becomes a “brother to Christ” by faith in him. This would direct us against interpreting “the least of these my brothers” to mean anyone who is not Christian.

(If we want to say that “the least of these my brothers” refers to all humanity, we can do that, but we must admit that we are getting the definition of “brother” from somewhere besides the bible.)

Now, what about the “nations” (Greek: ethne)?

From Matthew:

24.7: “nation will rise against nation”

24.9: “You will be hated by all nations because of my name”

24.14: good news preached “as a testimony to all nations”

25.32: our text in question

28.19: “go and make disciples of all the nations”

Nations are groups of people occupying the world outside of the Church. They make war with each other; they oppose the good news of Christ; they hear the good news; and the Church recruits folks from them. There seems to be a boundary between “nations” and the people of God. This resonates with the Old Testament view of Israel and the nations, with which we expect Matthew to be familiar.

What objections might we raise to this conclusion? From where do those objections come (scriptural, theological, ethical)?

There are a host of scriptural passages that indicate one can only be saved (that is, live with God forever) if one believes in Jesus Christ. These would seem to say that there is no action delivered by one person to another that guarantees salvation; faith alone is the determining factor.

However, the exploration of this passage (above) must give us pause. So, too, must two additional passages from the gospels which are admittedly weird, but link up with our text.

Matthew 10.40-42 and Mark 9.38-41 both reference a “reward” for those who offer simple hospitality to the apostles. The context in Matthew seems to be the sending out of the apostles into a world where their reception is uncertain–it is also a sending into a culture in which hospitality is one of the chief social virtues.

These (Matthew 10, Matthew 25) are not preaching instructions: “Go, tell the world that they just have to visit people in prison in order to be saved!” These appear to be in-house instructions for apostles navigating in the world.

What’s the purpose of this passage?

Why tell the Church that a whole bunch of those outside the Church will be brought into the kingdom in the end because of acts of mercy delivered to members of the Church?

I think this passage presents a complicating message for American Christians. Most American students of the New Testament want simplicity regarding entry into the next life: If you believe in Jesus, you’re in; if you don’t, you’re out.

The New Testament addresses a Church which is a minority culture in a world in which hospitality was a life-or-death factor, and therefore had its own economics. And Jesus’ disciples want to take Jesus’ lordship and direction seriously. So the following quandary would naturally arise for them. “We were placed in positions of suffering because of our faith: homelessness, prison, poverty, etc. These people offered us hospitality in our time of need. They didn’t profess loyalty to you, but they honored us. How could you condemn them, Lord? Isn’t that a violation of hospitality?”

The Matthew 25 text (and Matthew 10 and Mark 9 verses) address the apostles’ quandary with an answer: They will not be condemned.

[For an interesting intersection of these worlds in a contemporary context, look up the story of Matt Zeller and Janis Shinwari: https://www.npr.org/2013/09/25/225858836/u-s-soldier-crusading-for-afghan-interpreter-who-saved-his-life ]

love,

emrys