Monday of the First Week of Lent
Sunday, March 05, 2006
The Last Judgement
http://www.usccb.org/nab/030606.shtml
Reflection:
My Pastor, Fr. Jeff Neus, yesterday gave one of the best homilies I have ever heard. He focused the readings on Christ's statement that "This is the time of fulfillment. The kingdom of God is at hand. Repent, and believe in the gospel." His point was that it is not too late to turn away from sin. It's not too late to commit random acts of kindness. Now is the time.
The section of Gospel for Monday is called "The last Judgment" (according to the JBC below, this title is "somewhat misleading; it is an imaginative scene in which is set the core of the moral teaching of Jesus." In the context of being a summary of Jesus' moral teachings, then, it becomes for us a summary of what we should be doing to respond to Fr. Jeff's "Now is the Time" Lenten theme. We have, each day, opportunities to respond to Jesus' core teachings;
I was hungry and you gave me food,I was thirsty and you gave me drink,a stranger and you welcomed me,naked and you clothed me,ill and you cared for me,in prison and you visited me
We need to be sensitive to situations in which we can be the compassionate response. God indeed is love – and we can see this shine through what he asks us to do for our bothers and sisters who are less fortunate. We are called to be a Gospel people, reflecting Christ by what we say and do. Here are the examples for us. Now we need to find the will. Pax.
If you wish to comment and are not registered on Myspace, you can email me at miles_jj@excite.com and I will post your response as a comment. Thanks.
Scripture[1] from Lev 19:1-2, 11-18
Jerome Biblical Commentary[2]
1 The LORD said to Moses,
2 "Speak to the whole Israelite community and tell them: Be holy, for I, the LORD your God, am holy.
C) Various Rules of Conduct (19:1-37)
This miscellaneous collection of laws on worship, justice, charity, and chastity, with its clearly primitive character, is of particular interest as a mirror of pre-exilic cultic and social life. In its dependence upon the Decalogue and its own subsequent influence upon post-exilic legislation, it serves as an important link between the earlier and later stages of Israelite law. The chapter forms a unit with its own introduction (1-2) and conclusion (36b-37), which anchor the diversified contents in respect for the holiness of Yahweh.
11 "You shall not steal. You shall not lie or speak falsely to one another.
12 You shall not swear falsely by my name, thus profaning the name of your God. I am the LORD.
13 "You shall not defraud or rob your neighbor. You shall not withhold overnight the wages of your day laborer.
Verses 11-18 are centered mainly upon man's responsibility to practice justice and charity in his social dealings. The influence of the Decalogue is again pronounced: the prohibition in v. 12 against profaning the divine name by perjury (more restricted than the Decalogue's general law of respect for God's name, Ex 20:7; Dt 5 :11); and the law against any form of lying and deception in v. 11b (broader than that of the Decalogue, which looks to court testimony, Ex 20:16; Dt 5:20). The precept regarding theft (11a), as in Ex 20:15 and Dt 5:19, was concerned with the deprivation of another's personal liberty-i.e., kidnapping (cf Ex 21 :16, Hebr "anyone stealing a man... "; Dt 24:7)-and was thus clearly distinguished from the law regarding another's goods in 13a (see A. Alt, KISchr I, 333-40). The strong were not to take advantage of the weak by cheating or stealing (13a), withholding wages (13b; cf. Dt 24:14-15), or other forms of unkind treatment (14).
14 You shall not curse the deaf, or put a stumbling block in front of the blind, but you shall fear your God. I am the LORD.
14. you shall not curse the deaf: The curse, once uttered, was irrevocable and effective whether heard by the accursed or not.
15 "You shall not act dishonestly in rendering judgment. Show neither partiality to the weak nor deference to the mighty, but judge your fellow men justly.
16 You shall not go about spreading slander among your kinsmen; nor shall you stand by idly when your neighbor's life is at stake. I am the LORD.
Court proceedings (15-16), presided over by the elders or senior members of the clan were to be marked by strict adherence to the interests of justice, which forbade either favoring the mighty or showing compassion to the weak. In a negative way, the individual Israelite was to uphold justice by refraining from any falsification about a person made to members of the judicial body, and in a positive way, he was bound to bring to light evidence that might save the life of the one accused.
17 "You shall not bear hatred for your brother in your heart. Though you may have to reprove your fellow man, do not incur sin because of him.
18 1 Take no revenge and cherish no grudge against your fellow countrymen. You shall love your neighbor as yourself. I am the LORD.
1 [18] You shall love your neighbor as yourself: cited by our Lord as the second of the two most important commandments of God. Cf Matthew 22:39; Mark 12:31. Although in the present context the word "neighbor" is restricted to "fellow countrymen," in Luke 10:29-37 Christ extends its meaning to embrace all men, even enemies. Cf also Matthew 5:43-45.
The demands of charity (17-18) precluded a spirit of enmity, revenge, and grudge-bearing and required that fraternal correction be made when necessary. 17b. do not incur sin because of him: Sin would lie in the failure to correct in terms of the seriousness of the responsibility to do so (Ez 3 :18-19; 33 :8-9; cf. also Mt 18 :15). The most celebrated passage in Lv (18b) proposes self-love as the measure of charity toward a fellow countryman. According to the teaching of Christ (Mt 22:37-39; Mk 12 :30-3 I; wherein "neighbor" is taken in its widest possible extension), this lofty precept, taken together with Dt 6 :5, sums up the whole of the Law and the Prophets (see A. Fernandez, VD I [1921] 27-28).
[1] All biblical references -New American Bible United States Conference of Catholic Bishops 3211 4th Street, N.E., Washington, DC 20017-1194 (202) 541-3000 December 09, 2002 Copyright by United States Conference of Catholic Bishops
[2] All references to Jerome Biblical Commentary, Prentice Hall, Inc. 1968
Scripture from Ps 19:8, 9, 10, 15
Jerome Biblical Commentary
8 The law of the LORD is perfect, refreshing the soul. The decree of the LORD is trustworthy, giving wisdom to the simple.
Ps 19. A hymn of praise,' which unites two
themes (perhaps originally separate Pss): 2-7, God's glory in the heavens; 8-I5, the wonder of his Law. One may conveniently explain the connection in that the Law reveals God's will, while his glory is spoken throughout nature (cf. Pss 1, 8, 119), 8-10. Praise of the Law: Each verse relates a characteristic, followed by a good effect. The Torah, as embodied in the Pentateuch, is the expression of God's will for Israel; the synonyms are "decree," "precepts," etc.
9 The precepts of the LORD are right, rejoicing the heart. The command of the LORD is clear, enlightening the eye.
10 The fear of the LORD is pure, enduring forever. The statutes of the LORD are true, all of them just;
9. enlightening the eye: Giving health and well-being.
15 Let the words of my mouth meet with your favor, keep the thoughts of my heart before you, LORD, my rock and my redeemer.
12-15. The conclusion is the author's personal reaction: loyalty to the Law, even if there are "unknown faults" (e.g., Lv 5:2-4; Ps 90:8). The Bible frequently refers to God's role in keeping man from sin (cf. Is 63 :I7; Jer 10:I3; and the NT "Our Father" prayer). 15. His very Ps is to be accepted as a sacrifice, obtaining God's "favor" (cf. Pss I04:34; II9: ro8). It is worth emphasizing that 'the attitude to the Law in this Ps is characterized by joy and appreciation (cf. Pss 1, 119).
Scripture from Mt 25:31-46
Jerome Biblical Commentary
31 14 "When the Son of Man comes in his glory, and all the angels with him, he will sit upon his glorious throne,
14 [31-46] The conclusion of the discourse, which is peculiar to Matthew, portrays the final judgment that will accompany the parousia. Although often called a "parable," it is not really such, for the only parabolic elements are the depiction of the Son of Man as a shepherd and of the righteous and the wicked as sheep and goats respectively (Matthew 25:32-33). The criterion of judgment will be the deeds of mercy that have been done for the least of Jesus' brothers (Matthew 25:40). A difficult and important question is the identification of these least brothers. Are they all people who have suffered hunger, thirst, etc. (Matthew 25:35, 36) or a particular group of such sufferers? Scholars are divided in their response and arguments can be made for either side. But leaving aside the problem of what the traditional material that Matthew edited may have meant, it seems that a stronger case can be made for the view that in the evangelist's sense the sufferers are Christians, probably Christian missionaries whose sufferings were brought upon them by their preaching of the gospel. The criterion of judgment for all the nations is their treatment of those who have borne to the world the message of Jesus, and this means ultimately their acceptance or rejection of Jesus himself; cf Matthew 10:40, "Whoever receives you, receives me."
(0) THE LAST JUDGMENT (25:31-46). This chapter in its present form has been produced by ecclesiastical expansions of sayings of Jesus. The usual designation of the passage as "The Last Judgment" is somewhat misleading; it is an imaginative scene in which is set the core of the moral teaching of Jesus. It has no parallel in the other Gospels. 31. The scene is the parousia, and "all nations" mean all mankind. But the process is addressed to the disciples; the standards on which they will be judged are set forth. That faith is not mentioned should lead to no theological conclusions; it is clear that for Mt as for other NT writers faith in Jesus is the first movement of man toward God. The point of this scene is that faith is not the whole movement; that it should transform the disciple.
32 and all the nations 15 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.
15 [32] All the nations: before the end the gospel will have been preached throughout the world (Matthew 24:14); thus the Gentiles will be judged on their response to it. But the phrase all the nations includes the Jews also, for at the judgment "the Son of Man . . . will repay everyone according to his conduct" (Matthew 16:27).
32. the sheep from the goats: The separation of the sheep from the goats can be easily observed in modern Palestine when the time comes to transfer the animals to other pastures; sheep and goats feed together, but they are moved separately.
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.
34. the King: Jesus is here given the title of king, unusual in the Gospels, and one of the signs of ecclesiastical expansion. ; the kingdom: This is not the reign that Jesus proclaimed but the eschatological kingdom; this is prepared "from the foundation of the world." In rabbinical theology the kingdom of the Messiah was one of the items created before 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.'
37 Then the righteous 16 will answer him and say, 'Lord, when did we see you hungry and feed you, or thirsty and give you drink?
38 When did we see you a stranger and welcome you, or naked and clothe you?
39 When did we see you ill or in prison, and visit you?'
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.'
41 17 Then he will say to those on his left, 'Depart from me, you accursed, into the eternal fire prepared for the devil and his angels.
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.'
16 [37-40] The righteous will be astonished that in caring for the needs of the sufferers they were ministering to the Lord himself. One of these least brothers of mine: cf Matthew 10:42.
17 [41] Fire prepared . . . his angels: cf 1 Enoch 10, 13 where it is said of the evil angels and Semyaza, their leader, "In those days they will lead them into the bottom of the fire--and in torment--in the prison (where) they will be locked up forever."
35-36. The source of "the corporal works of mercy." Ministry to the basic needs of one's fellow man is the only canon of judgment mentioned here. One could paraphrase by saying that man is judged entirely on his behavior toward his fellow man. The evasion that this does not include man's duties toward God is met in this passage; Jesus identifies himself with those to whom service is given or refused, and their behavior toward men is their behavior toward God. The works mentioned are not those we usually call necessary works; and perhaps the word necessary is misleading here. The passage says nothing about what 'we would consider duties; man is judged on those things that he is accustomed not to consider duties.
44 18 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.'
46 And these will go off to eternal punishment, but the righteous to eternal life."
18 [44-45] The accursed (Matthew 25:41) will be likewise astonished that their neglect of the sufferers was neglect of the Lord and will receive from him a similar answer.
44. and did not minister to you: The surprise of those who are condemned is easy to understand; they never accepted the fact that they encountered Jesus in other men and that they cannot distinguish between their duties to God and their duties to man. They are ranked with the devils, whose proper element is the fire of Gehenna. Eschatology means man is capable of a final decision that gives his life a permanent character. Both the righteous and the wicked here have made decisions that are irrevocable.
The position of this chapter in Mt at the conclusion of the final discourse of Jesus suggests that it is intended as the last word of Jesus to the disciples. The chapter is weighty theologically. Like the last discourse in Jn, the theme is love based on the identity of Jesus with men. In the last analysis, it is love that determines whether men are good or bad. If their love is active, failure to reach perfect morality in other ways will be rare, and it will be forgiven. But there is no substitute for active love.
Sunday, March 05, 2006
The Last Judgement
http://www.usccb.org/nab/030606.shtml
Reflection:
My Pastor, Fr. Jeff Neus, yesterday gave one of the best homilies I have ever heard. He focused the readings on Christ's statement that "This is the time of fulfillment. The kingdom of God is at hand. Repent, and believe in the gospel." His point was that it is not too late to turn away from sin. It's not too late to commit random acts of kindness. Now is the time.
The section of Gospel for Monday is called "The last Judgment" (according to the JBC below, this title is "somewhat misleading; it is an imaginative scene in which is set the core of the moral teaching of Jesus." In the context of being a summary of Jesus' moral teachings, then, it becomes for us a summary of what we should be doing to respond to Fr. Jeff's "Now is the Time" Lenten theme. We have, each day, opportunities to respond to Jesus' core teachings;
I was hungry and you gave me food,I was thirsty and you gave me drink,a stranger and you welcomed me,naked and you clothed me,ill and you cared for me,in prison and you visited me
We need to be sensitive to situations in which we can be the compassionate response. God indeed is love – and we can see this shine through what he asks us to do for our bothers and sisters who are less fortunate. We are called to be a Gospel people, reflecting Christ by what we say and do. Here are the examples for us. Now we need to find the will. Pax.
If you wish to comment and are not registered on Myspace, you can email me at miles_jj@excite.com and I will post your response as a comment. Thanks.
Scripture[1] from Lev 19:1-2, 11-18
Jerome Biblical Commentary[2]
1 The LORD said to Moses,
2 "Speak to the whole Israelite community and tell them: Be holy, for I, the LORD your God, am holy.
C) Various Rules of Conduct (19:1-37)
This miscellaneous collection of laws on worship, justice, charity, and chastity, with its clearly primitive character, is of particular interest as a mirror of pre-exilic cultic and social life. In its dependence upon the Decalogue and its own subsequent influence upon post-exilic legislation, it serves as an important link between the earlier and later stages of Israelite law. The chapter forms a unit with its own introduction (1-2) and conclusion (36b-37), which anchor the diversified contents in respect for the holiness of Yahweh.
11 "You shall not steal. You shall not lie or speak falsely to one another.
12 You shall not swear falsely by my name, thus profaning the name of your God. I am the LORD.
13 "You shall not defraud or rob your neighbor. You shall not withhold overnight the wages of your day laborer.
Verses 11-18 are centered mainly upon man's responsibility to practice justice and charity in his social dealings. The influence of the Decalogue is again pronounced: the prohibition in v. 12 against profaning the divine name by perjury (more restricted than the Decalogue's general law of respect for God's name, Ex 20:7; Dt 5 :11); and the law against any form of lying and deception in v. 11b (broader than that of the Decalogue, which looks to court testimony, Ex 20:16; Dt 5:20). The precept regarding theft (11a), as in Ex 20:15 and Dt 5:19, was concerned with the deprivation of another's personal liberty-i.e., kidnapping (cf Ex 21 :16, Hebr "anyone stealing a man... "; Dt 24:7)-and was thus clearly distinguished from the law regarding another's goods in 13a (see A. Alt, KISchr I, 333-40). The strong were not to take advantage of the weak by cheating or stealing (13a), withholding wages (13b; cf. Dt 24:14-15), or other forms of unkind treatment (14).
14 You shall not curse the deaf, or put a stumbling block in front of the blind, but you shall fear your God. I am the LORD.
14. you shall not curse the deaf: The curse, once uttered, was irrevocable and effective whether heard by the accursed or not.
15 "You shall not act dishonestly in rendering judgment. Show neither partiality to the weak nor deference to the mighty, but judge your fellow men justly.
16 You shall not go about spreading slander among your kinsmen; nor shall you stand by idly when your neighbor's life is at stake. I am the LORD.
Court proceedings (15-16), presided over by the elders or senior members of the clan were to be marked by strict adherence to the interests of justice, which forbade either favoring the mighty or showing compassion to the weak. In a negative way, the individual Israelite was to uphold justice by refraining from any falsification about a person made to members of the judicial body, and in a positive way, he was bound to bring to light evidence that might save the life of the one accused.
17 "You shall not bear hatred for your brother in your heart. Though you may have to reprove your fellow man, do not incur sin because of him.
18 1 Take no revenge and cherish no grudge against your fellow countrymen. You shall love your neighbor as yourself. I am the LORD.
1 [18] You shall love your neighbor as yourself: cited by our Lord as the second of the two most important commandments of God. Cf Matthew 22:39; Mark 12:31. Although in the present context the word "neighbor" is restricted to "fellow countrymen," in Luke 10:29-37 Christ extends its meaning to embrace all men, even enemies. Cf also Matthew 5:43-45.
The demands of charity (17-18) precluded a spirit of enmity, revenge, and grudge-bearing and required that fraternal correction be made when necessary. 17b. do not incur sin because of him: Sin would lie in the failure to correct in terms of the seriousness of the responsibility to do so (Ez 3 :18-19; 33 :8-9; cf. also Mt 18 :15). The most celebrated passage in Lv (18b) proposes self-love as the measure of charity toward a fellow countryman. According to the teaching of Christ (Mt 22:37-39; Mk 12 :30-3 I; wherein "neighbor" is taken in its widest possible extension), this lofty precept, taken together with Dt 6 :5, sums up the whole of the Law and the Prophets (see A. Fernandez, VD I [1921] 27-28).
[1] All biblical references -New American Bible United States Conference of Catholic Bishops 3211 4th Street, N.E., Washington, DC 20017-1194 (202) 541-3000 December 09, 2002 Copyright by United States Conference of Catholic Bishops
[2] All references to Jerome Biblical Commentary, Prentice Hall, Inc. 1968
Scripture from Ps 19:8, 9, 10, 15
Jerome Biblical Commentary
8 The law of the LORD is perfect, refreshing the soul. The decree of the LORD is trustworthy, giving wisdom to the simple.
Ps 19. A hymn of praise,' which unites two
themes (perhaps originally separate Pss): 2-7, God's glory in the heavens; 8-I5, the wonder of his Law. One may conveniently explain the connection in that the Law reveals God's will, while his glory is spoken throughout nature (cf. Pss 1, 8, 119), 8-10. Praise of the Law: Each verse relates a characteristic, followed by a good effect. The Torah, as embodied in the Pentateuch, is the expression of God's will for Israel; the synonyms are "decree," "precepts," etc.
9 The precepts of the LORD are right, rejoicing the heart. The command of the LORD is clear, enlightening the eye.
10 The fear of the LORD is pure, enduring forever. The statutes of the LORD are true, all of them just;
9. enlightening the eye: Giving health and well-being.
15 Let the words of my mouth meet with your favor, keep the thoughts of my heart before you, LORD, my rock and my redeemer.
12-15. The conclusion is the author's personal reaction: loyalty to the Law, even if there are "unknown faults" (e.g., Lv 5:2-4; Ps 90:8). The Bible frequently refers to God's role in keeping man from sin (cf. Is 63 :I7; Jer 10:I3; and the NT "Our Father" prayer). 15. His very Ps is to be accepted as a sacrifice, obtaining God's "favor" (cf. Pss I04:34; II9: ro8). It is worth emphasizing that 'the attitude to the Law in this Ps is characterized by joy and appreciation (cf. Pss 1, 119).
Scripture from Mt 25:31-46
Jerome Biblical Commentary
31 14 "When the Son of Man comes in his glory, and all the angels with him, he will sit upon his glorious throne,
14 [31-46] The conclusion of the discourse, which is peculiar to Matthew, portrays the final judgment that will accompany the parousia. Although often called a "parable," it is not really such, for the only parabolic elements are the depiction of the Son of Man as a shepherd and of the righteous and the wicked as sheep and goats respectively (Matthew 25:32-33). The criterion of judgment will be the deeds of mercy that have been done for the least of Jesus' brothers (Matthew 25:40). A difficult and important question is the identification of these least brothers. Are they all people who have suffered hunger, thirst, etc. (Matthew 25:35, 36) or a particular group of such sufferers? Scholars are divided in their response and arguments can be made for either side. But leaving aside the problem of what the traditional material that Matthew edited may have meant, it seems that a stronger case can be made for the view that in the evangelist's sense the sufferers are Christians, probably Christian missionaries whose sufferings were brought upon them by their preaching of the gospel. The criterion of judgment for all the nations is their treatment of those who have borne to the world the message of Jesus, and this means ultimately their acceptance or rejection of Jesus himself; cf Matthew 10:40, "Whoever receives you, receives me."
(0) THE LAST JUDGMENT (25:31-46). This chapter in its present form has been produced by ecclesiastical expansions of sayings of Jesus. The usual designation of the passage as "The Last Judgment" is somewhat misleading; it is an imaginative scene in which is set the core of the moral teaching of Jesus. It has no parallel in the other Gospels. 31. The scene is the parousia, and "all nations" mean all mankind. But the process is addressed to the disciples; the standards on which they will be judged are set forth. That faith is not mentioned should lead to no theological conclusions; it is clear that for Mt as for other NT writers faith in Jesus is the first movement of man toward God. The point of this scene is that faith is not the whole movement; that it should transform the disciple.
32 and all the nations 15 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.
15 [32] All the nations: before the end the gospel will have been preached throughout the world (Matthew 24:14); thus the Gentiles will be judged on their response to it. But the phrase all the nations includes the Jews also, for at the judgment "the Son of Man . . . will repay everyone according to his conduct" (Matthew 16:27).
32. the sheep from the goats: The separation of the sheep from the goats can be easily observed in modern Palestine when the time comes to transfer the animals to other pastures; sheep and goats feed together, but they are moved separately.
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.
34. the King: Jesus is here given the title of king, unusual in the Gospels, and one of the signs of ecclesiastical expansion. ; the kingdom: This is not the reign that Jesus proclaimed but the eschatological kingdom; this is prepared "from the foundation of the world." In rabbinical theology the kingdom of the Messiah was one of the items created before 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.'
37 Then the righteous 16 will answer him and say, 'Lord, when did we see you hungry and feed you, or thirsty and give you drink?
38 When did we see you a stranger and welcome you, or naked and clothe you?
39 When did we see you ill or in prison, and visit you?'
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.'
41 17 Then he will say to those on his left, 'Depart from me, you accursed, into the eternal fire prepared for the devil and his angels.
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.'
16 [37-40] The righteous will be astonished that in caring for the needs of the sufferers they were ministering to the Lord himself. One of these least brothers of mine: cf Matthew 10:42.
17 [41] Fire prepared . . . his angels: cf 1 Enoch 10, 13 where it is said of the evil angels and Semyaza, their leader, "In those days they will lead them into the bottom of the fire--and in torment--in the prison (where) they will be locked up forever."
35-36. The source of "the corporal works of mercy." Ministry to the basic needs of one's fellow man is the only canon of judgment mentioned here. One could paraphrase by saying that man is judged entirely on his behavior toward his fellow man. The evasion that this does not include man's duties toward God is met in this passage; Jesus identifies himself with those to whom service is given or refused, and their behavior toward men is their behavior toward God. The works mentioned are not those we usually call necessary works; and perhaps the word necessary is misleading here. The passage says nothing about what 'we would consider duties; man is judged on those things that he is accustomed not to consider duties.
44 18 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.'
46 And these will go off to eternal punishment, but the righteous to eternal life."
18 [44-45] The accursed (Matthew 25:41) will be likewise astonished that their neglect of the sufferers was neglect of the Lord and will receive from him a similar answer.
44. and did not minister to you: The surprise of those who are condemned is easy to understand; they never accepted the fact that they encountered Jesus in other men and that they cannot distinguish between their duties to God and their duties to man. They are ranked with the devils, whose proper element is the fire of Gehenna. Eschatology means man is capable of a final decision that gives his life a permanent character. Both the righteous and the wicked here have made decisions that are irrevocable.
The position of this chapter in Mt at the conclusion of the final discourse of Jesus suggests that it is intended as the last word of Jesus to the disciples. The chapter is weighty theologically. Like the last discourse in Jn, the theme is love based on the identity of Jesus with men. In the last analysis, it is love that determines whether men are good or bad. If their love is active, failure to reach perfect morality in other ways will be rare, and it will be forgiven. But there is no substitute for active love.
posted by Deacon Jim | 12:41 PM
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