What We Fail To Do. 42 For I was hungry and you gave me no food, I was thirsty and you gave me no drink, 43 a stranger and you gave me no welcome, naked and you gave me no clothing, ill and in prison, and you did not care for me.’ 44 Then they will answer and say, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or ill or in prison, and not minister to your needs?’ 45 He will answer them, ‘Amen, I say to you, what you did not do for one of these least ones, you did not do for me.’ The exchange between the king and the accursed mirrors the exchange with the righteous, though suitably abbreviated to avoid tedious repetition – even absenting “brothers and sisters” with reference to the “least ones” in v. 45. The list is the same, the perplexed “when did we see you” response, and the King’s reply. One contrast might lie in something small. In v.44, summarizing the actions of the accursed, they ask when they did “not minister to your needs?” Continue reading
Category Archives: Scripture
He Comes – the accursed
Solidarity. 40 And the king will say to them in reply, ‘Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me.’ The words “Amen, I say to you,” here and in v. 45 emphasize the principle of solidarity. Whether they knew it or not, the people they helped were associated with Jesus, to such an extent that they could be said to be Jesus. The more general principle of Proverb 19:17 that “Whoever cares for the poor lends to the Lord” is thus here more specifically applied to Jesus and his people. Continue reading
He comes – the blessed
The Blessed. 34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father. Inherit the kingdom prepared for you from the foundation of the world. As noted above, the “Son of Man” is now depicted as “king.” It the king himself who points out “my Father.” The Christological implications are clear – and even though it comes from the Gospel of John, one is hard pressed not to be reminded (John 5:27) where Jesus tells his disciples that all authority has been given to the Son to implement judgment. Continue reading
He Comes – commentary
Fulfillment. 31 “When the Son of Man comes in his glory, and all the angels with him, he will sit upon his glorious throne, 32 and all the nations will be assembled before him.” Matthew, writing to a largely Jewish Christian audience, has, from the beginning, relied heavily on OT imagery and scenes. This opening verse does no less. The most evident echo is from Daniel 7:13-14 and the wider setting found there. “The Son of Man,” “comes,” “glory” all directly echo those verses, as does the idea of enthronement. Matthew also echoes Daniel 7:9-10 from which we have the specific mention of “throne,” the gathering of angels, and the idea of judgment. There is one important difference. In Daniel’s scene it is God himself seated on the throne of judgment. In Matthew it is now the Son of Man, fulfilling what was depicted in Dan 7:14. Continue reading
He Comes – background
Background and Context- This passage from Matthew is particularly dense with OT references, uses language that has already appeared in earlier Matthean verses (thus already having an contextual meaning), and because of its eschatological setting, invites comparison with other sacred writers, especially, St. Paul. Hence a bit more “context” is needed, or better said, background. Continue reading
He Comes – context
Matthew 25:31-46 – 31 “When the Son of Man comes in his glory, and all the angels with him, he will sit upon his glorious throne, 32 and all the nations will be assembled before him. And he will separate them one from another, as a shepherd separates the sheep from the goats. 33 He will place the sheep on his right and the goats on his left. 34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father. Inherit the kingdom prepared for you from the foundation of the world. 35 For I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me, 36 naked and you clothed me, ill and you cared for me, in prison and you visited me.’ Continue reading
Talents: a distrubing story
The Third Servant. 24 Then the one who had received the one talent came forward and said, ‘Master, I knew you were a demanding person, harvesting where you did not plant and gathering where you did not scatter; 25 so out of fear I went off and buried your talent in the ground. Here it is back.’ 26 His master said to him in reply, ‘You wicked, lazy servant! So you knew that I harvest where I did not plant and gather where I did not scatter? 27 Should you not then have put my money in the bank so that I could have got it back with interest on my return? Continue reading
Talents: sharing joy
A Curious Start. 14 “It will be as when a man who was going on a journey called in his servants and entrusted his possessions to them. 15 To one he gave five talents; to another, two; to a third, one—to each according to his ability. Then he went away.” If Matthew had used a copy editor, I am sure they would be discussing the use of “it.” What will be as…? Curiously, most Matthean parables are explicit when it comes to the kingdom of heaven. The previous parable (Wise and Foolish Maidens) begins, “the kingdom of heaven will be like.” (25:1). Here Matthew begins hōsper gar, literally “for just as”, indicates that the same subject is under discussion. Continue reading
Talents: doing what?
In what does readiness consist? Keep in mind that in our parable, the servants are not surprised at their master’s coming, so “readiness” is more attuned to whether the servants will be dependable in the use of the resources. We should note that the master entrusted his resources to the servants according to their individual abilities (25:15). The third one received only one talent, likely indicating that the master understands that he has less ability than the others. The master does not overburden the third servant who nonetheless fails – not in any loss of money, but in returning it without increase. It was not that he did something wrong—he simply did nothing. This is, then, apparently, a parable about maximizing opportunities, not wasting them. To be “ready” for the master’s return means to use the intervening time to “maximum gain”; it is again about continuing life and work rather than about calculating the date and being alert for his actual arrival. Continue reading
Talents: readiness
Commentary – The preceding parables have been about readiness, and this one is particularly about faithful stewardship which readiness produces. The third in the series of parables about being ready returns to a setting similar to that of the first, a master dealing with his servants. But this time there is a more specific focus on their commercial responsibility in their master’s absence. Each is left with a very large sum of money, with no instructions on what to do with it, and the story turns on their different ways of exercising this responsibility. There is again a division between good and bad, between success and failure. Yet the “failure” of the last servant consists not in any loss of money, but in returning it without increase. It was not that he did something wrong—he simply did nothing. This is, then, apparently, a parable about maximizing opportunities, not wasting them. To be “ready” for the master’s return means to use the intervening time to maximum gain; it is again about continuing life and work rather than about calculating the date and being alert for his actual arrival. This third parable is thus essentially making the same point about readiness as the two preceding ones (Mt 24:45-51 and Mt 25:1-13). Continue reading