Matthew 25:31-46 – The Least of These Then and Now

ABSTRACT

Matthew 2531-46 ndash The Least of These Then and Now

Katarina von Kuumlhn

Director Dr Lidija Novakovic PhD

In Matthew 2531-46 the Son of Man gathers all the nations and separates

between the sheep and the goats The criterion for judgments revolves around what one

did for the least of these my brethren In this thesis I provide a narrative and discourse

analysis of the passage asking questions concerning the identity of ldquoall the nationsrdquo

(πάντα τὰ ἔθνη) and of ldquothe least of these my brethrenrdquo (τούτων τῶν ἀδελφῶν microου τῶν

ἐλαχίστων) Afterward I address how our understanding of service to the least of these

must change in our increasingly globalized world I make the claim that in order to

faithfully serve the least in society we must not only care for the suffering individual but

also for the structural injustices that causes individuals to suffer Finally I demonstrate an

ecofeminist reading of Matthew 2531-46 that addresses the interconnected structural

injustices that create and maintain the marginalization of the least of these

APPROVED BY DIRECTOR OF HONORS THESIS ____________________________________________________

Dr Lidija Novakovic Department of Religion APPROVED BY THE HONORS PROGRAM _______________________________________________________ Dr Elizabeth Corey Director DATE _______________________

MATTHEW 2531-46 ndash THE LEAST OF THESE THEN AND NOW

A Thesis Submitted to the Faculty of

Baylor University

In Partial Fulfillment of the Requirements for the

Honors Program

By


Waco Texas

Spring 2017

ii

TABLE OF CONTENTS

Acknowledgments iii

Introduction 1

Chapter One Historical and Literary Context 4

Chapter Two Narrative and Discourse Analysis 15

Chapter Three Serving the Least Today 36

Bibliography 49

iii

ACKNOWLEDGMENTS

I would like to acknowledge and give thanks to all who helped me throughout my

research and writing I surely could not have completed this thesis without the help of

caring individuals around me who provided guidance and inspiration

I would like to first thank my advisor Dr Lidija Novakovic for sticking with me

for this yearlong process Throughout this process she used her expertise to help me

think through the difficulties of Matthew 2531-46 and answer my many questions More

than that she showed me great patience and grace when I struggled with this project As

both my advisor and professor Dr Novakovic has taught me so much and has provided

me an example of how to be a faithful scholar

Second I would like to thank my readers Dr Kelly Iverson and Dr David

Moseman for taking time out of their schedule and for being two of the most caring

professors I have had at my time at Baylor University Both their passion for their subject

material and their respect for the students they teach continues to inspire me and many of

my classmates

Finally I would like to thank my parents Tara and Philip von Kuumlhn and my

boyfriend Rhys Madden for encouraging me in my writing believing in my ability to

complete my thesis and joining me on my faith journey They have continually showed

me what caring for the least of these looks like in daily life and I am inspired by their

love and care for others Thank you all

1

INTRODUCTION

ldquoFor I was hungry and you gave me food I was thirsty and you gave me drink I was a

stranger and you welcomed me I was naked and you clothed me I was sick and you

visited me I was in prison and you came to merdquo (Matthew 2535-36 NRSV)

I was first drawn to write about Matt 2531-46 because it embodies for me the

core of the Christian faith It is a passage about tangible acts of love and compassion and

about Jesusrsquo identification with the lowliest of society I could not think of a passage

more indicative of the life and ministry of Jesus than this one At the same time however

I could not think of a passage more disregarded by Christians in practice I do not mean

to say that Christians today are not in the business of serving othersmdashthe opposite is

clearly true Yet despite these honest efforts Christians throughout history have often

taken the role of the oppressor and of the excluder and the same is true today What was

once a passage that brought a smile to my face Matt 2531-46 has become a reminder of

Christiansrsquo rolesmdashwhether as bystanders or as instigatorsmdashin failing to serve the least of

these in society In response my thesis was born out of a desire to draw attention to both

my own shortcomings and the shortcomings of Christian communities in lifting up those

in need

While researching and writing for this project I was enrolled in a Christian Ethics

class that began to change the way I thought about this passage It was in this class that I

learned that serving the least in society was not as simple as being charitable or doing

good for others in my individual life There is a far more complex reality that we live in

2

day to day As way of example we watched the documentary Sweatshop Dead Cheap

Fashion1 which brought three Norwegian teenagers with an enthusiasm for fashion to

Cambodia in order to learn about sweatshop labor On their visit they meet Sotky a 25-

year-old garment worker who lives in a single room home on her $130 a month salary

She works 7 days a week from 700am until somewhere between 600pm and 800pm or

as she put it ldquoI work week after week Itrsquos never time to restrdquo She once dreamed of

being a doctor but had to quit school at a young age and when asked if she was happy

she said ldquoNo I am not happy because there are so many things my family is missingrdquo

She spends day in and day out sewing the same seam on a $35 shirt that we buy for more

than she makes in a week

Sotkyrsquos story concretized for me the awful truth of structural injustice While we

in America benefit from less expensive clothing it is often as a result of the exploitation

of those making the clothes It is no longer enough to be charitable to Sotky and to think

that we have accomplished our call to serve the least of these in society We must rather

adopt moral vision that ldquodoes not simply see the impoverished child of Mozambiquerdquo but

also ldquosees our functional relationships to that child and sees in particular whether or not

our lsquoway of lifersquo and the public policies and corporate actions that make it possible are

contributing to her povertyrdquo2 This moral vision as I will suggest in chapter three must

inform our understanding of Matt 2531-46 in our contemporary world Before making

claims about the application of this pericope today however it would be amiss to not

1 ldquoSweatshop - Deadly Fashionrdquo Aftenposten accessed March 30 2017 httpwwwaftenpostennowebtvkategori10514 2 Cynthia D Moe-Lobeda Resisting Structural Evil Love as Ecological and Economic Vocation (Minneapolis Minn Fortress Press 2013) 61

3

first understand what the author of Matthewmdashwho I will simply call Matthewmdashmeant to

communicate

Chapter one therefore will explore the historical and literary context of the

Gospel of Matthew by looking into the sources date authorship audience genre and

structure of the Gospel It will seek to reconstruct the Sitz im Leben or the setting in life

of the text in order to better grasp the meaning behind Matthewrsquos words

Thereafter chapter two will provide a discourse and narrative analysis of Matt

2531-46 in which I offer what I believe to be the best interpretation of this passage In

this section I will make the argument that ldquothe least of these my brethrenrdquo should be

understood as all who are marginalized not just Christians

Finally chapter three will look at how we should treat the least of these in society

today I will build off of the idea that the least of these are any and all who are

marginalized but will bring into question the best way to properly serve the marginalized

I will make the argument that we can no longer sufficiently serve the least through

charity and individual goodwill but must tackle structural injustices In order to begin

viewing Matt 2531-46 in this way I suggest that an ecofeminist theology may be the

way forward for interpretation and offer my own reflection on the passage from an

ecofeminist perspective

4

CHAPTER ONE

Historical and Literary Context

It is difficult to fully appreciate the meaning of Matt 2531-46 without

understanding the context in which it was produced Like every human being Matthew

was a product of his environment and held concerns that were telling of his culture and

his specific life situation If I were to read a text about the difficulty of global

communication my understanding of this text would vastly change depending on

whether the author were a 19th century inventor of the telegraph or a 21st century

politician striving toward global collaboration Similarly Matthewrsquos words may take on

unintended meanings if we do not contextualize them in both his historical and cultural

setting as well as the textrsquos literary setting within the larger narrative of Matthewrsquos

Gospel

Date and Sources

I start with the date of Matthewrsquos Gospel by turning toward source criticism It is

accepted by most scholars that due to the similarity in wording general order of stories

and content between the Synoptic Gospels (Matthew Mark and Luke) these texts are

interdependent on one another While the exact nature of this literary interrelationship

continues to be debated most adhere to the Two-Source solution which contends that

Mark was written first and that both Matthew and Luke used Mark and another unknown

5

source Q3 (from the German ldquoQuellerdquo)4 What does this mean for our dating of

Matthewrsquos Gospel If Mark was written sometime around 70 CE5 then we know

Matthew had to be written after a time when Mark had become known to Matthew6

Eugene Boring notes that Matt 227 is most likely a reference to the Jewish-Roman war

of 66-70 CE and the destruction of Jerusalem but that enough time seems to have passed

that the author is not ldquooverwhelmed by the catastropherdquo7 Matthew moreover seems to

have been used by both the Didache and Ignatius the latter of which was written in 110

CE8 Most would date Matthewrsquos Gospel therefore between 70 and 100 CE with a

likelihood of it being written between 80 and 95 CE9

While source criticism allows us to better date Matthewrsquos Gospel it is not of

much help for understanding Matt 2531-46 as this text has no synoptic counterpart It

3 The Farrer Hypothesis promoted by Mark Goodacre (The Case against Q Studies in Markan Priority and Synoptic Problem [Harrisburg Pa Trinity Press International 2002]) challenges the existence of Q and instead proposes that Mark was written first then Matthew and then Luke was written using both Mark and Matthew While this hypothesis challenges the dominant view it nevertheless supports the idea of Markan priority 4 Frederick James Murphy An Introduction to Jesus and the Gospels (Nashville Abingdon Press 2005) 21 5 M Eugene Boring (Mark A Commentary NTL [Louisville Ky Westminster John Knox Press 2006] 14) argues that if chapter 13 of Mark is understood as a reference to the destruction of the temple then Mark was written near or after 70 CE 6 Leander E Keck ed General Articles on the New Testament The Gospel of Matthew The Gospel of Mark The New Interpreterrsquos Bible (Nashville Tenn Abingdon Press 2007) 105 7 Ibid 8 Ibid 9 W D Davies and Dale C Allison Jr A Critical and Exegetical Commentary on the Gospel according to Saint Matthew 3 vols ICC (Londonthinsp New York TampT Clark International 2004) 1138 For more evidence and different views on the dating of Matthewrsquos Gospel see ibid 127-138

6

seems likely that this text is a preservation of oral tradition with redactional features A

few words and phrases appear only here in Matthew10 and nowhere else does Matthew

list corporal works of mercy or associate the coming of the Son of man with the title

ldquokingrdquo11

Authorship

Despite the Gospelrsquos anonymity the title ldquoThe Gospel according to Matthewrdquo was

added in the early second century identifying the apostle Matthew as the author12 This

attribution to Matthew is perhaps related to the authorrsquos rewriting of Mark 213-17 in

which he changes the tax collectorrsquos name from Levi to Matthew (Matt 99-13)13 It is

however highly unlikely that the author of Matthew was one of the twelve disciples

Matthewrsquos account relies heavily on Mark and Q rather than his own eyewitness which

one would not expect from someone who was present for the events14 Nevertheless

although we cannot know for sure who wrote the Gospel we can piece together

information on his makeup We know that Matthew had a Jewish background yet likely

10 Davies and Allison (Matthew 3417) note the words ἔριφος (v 32) ἐρίφον (v 33) γυmicroνός (vv 36 38 43 44) ἐπισκέπτοmicroαι (v vv 36 43) καταράοmicroαι (v 41) κόλασις (v 46) They note the phrases ldquothe kingdom prepared form the foundation of the worldrdquo (v 34) ldquoone of the least of these my brothersrdquo (v 40) ldquothe devil and his angelsrdquo (v 41) and ldquoeternal punishmentrdquo (v 46) 11 Davies and Allison Matthew 3417-418 Davies and Allison suggest that Matthewrsquos redactional touch can be seen in in the phrases ldquothe coming of the Son of man in glory the angels the sitting of the Son of man on the throne of glory the gathering of all peoplesrdquo in verses 31-32 the use of ldquothenrdquo as a transitional word ldquomy fatherrdquo in verse 34 ldquomy brothersrdquo in verse 40 and ldquoeternal firerdquo in verse 41 12 Ben Witherington Matthew Smyth amp Helwys Bible Commentary (Macon Ga Smyth amp Helwys 2006) 5 13 Murphy An Introduction 139 14 Ibid

7

grew up in a Hellenistic city where he spoke Greek15 Which city was this

Location

While a definitive answer to the location of Matthewrsquos Gospel is impossible to

come by there are strong arguments for the textrsquos composition in Antioch of Syria The

earliest hypothesis based on the testimony of Irenaeus and Papias and the Jewish aspects

of the Matthewrsquos writing located the Gospel in Jerusalem or Palestine16 This argument

needs little consideration however as it does not work with the dating of the Gospel after

the Jewish war It would be highly unlikely for the Gospel to be written during this chaos

and Matthew is surprisingly silent about the Jewish war which would not be expected if

he were a direct witness17 BH Streeter provides a far better case for a location in

Antioch of Syria While the witness of Irenaeus and Papias to a Palestinian location is

doubtful it supports the idea that Matthew was not produced in Rome or Asia Minor but

rather somewhere in the east18 The anonymity of the Gospel indicates that it was

ldquooriginally compiled for the use of some particular church which accepted it once as a

reliable witnessrdquo and because others viewed the Gospel as having apostolic authority it

would have to have been ldquosponsored by one of the great churchesmdashsuch as Rome

Ephesus or Antiochrdquo19 Since Rome and Ephesus are already ruled out this leaves us

15 Keck General Articles 107 16 Davies and Allison Matthew 1139 17 David C Sim The Gospel of Matthew and Christian Judaism The History and Social Setting of the Matthean Community Studies of the New Testament and Its World (Edinburgh TampT Clark 1998) 41 18 Davies and Allison Matthew 1144 19 Ibid

8

with Antioch in the east Peterrsquos prominence in Matthewrsquos Gospel is consistent with the

church tradition that Peter was the first bishop in Antioch20 Moreover Antioch had a

large Jewish population but was also the center for early Christian Gentile mission which

is reflected in Matthewrsquos Jewish context its positive approach to the Gentile mission21

Additionally Matt 1724-27 implies that a stater equals two didrachmae which is only

official in Antioch and Damascus22 Lastly the first external attestation to Matthewrsquos

Gospel is by the early second century bishop of Antioch Ignatius23 While this argument

is not conclusive a location in Antioch is likely

Life in Antioch

Life in Antioch for the Matthean community was characterized by conflict

between Jewish Christians and formative Jews After the temple was destroyed in 70 CE

the Jewish people had to find new religious and cultural ways to worship if Judaism was

to continue The emergence and fashioning of this new religious and cultural

understanding is known as formative Judaism24 Many Jewish groups turned to the

teachings of the Pharisees in order to reconstruct their beliefs In the Matthean

community however they found themselves at odds with this projection of Judaism

The author of the Gospel of Matthew represents one of the small groups within the Jewish tradition which sought another way of defining and leading Israel a

20 Ibid 21 Ibid 22 Ibid 23 Ibid 24 J Andrew Overman Matthewrsquos Gospel and Formative Judaism The Social World of the Matthean Community (Minneapolis Fortress Press 1990) 35

9

way which was rejected by the larger Jewish community but which had enormous influence on the growing number of gentile believers-in-Jesus and the emerging Christian church25

William Richard Stegner proposes three reasons that caused the hostility between

formative Judaism and the Matthean community First off the groups conflicted over the

role of Jesus in interpreting the law The Gospel of Matthew paints Jesus instead of

Moses as the final interpreter of the law26 The second reason stemmed from the role of

Jesus in the religious experience of his followers Jewish Christians were devoted to

Christ as the divine which challenged ldquothe boundaries of Jewish monotheismrdquo27 The

third reason was the formative Jewish response to the Matthean community In response

to the destruction of Jerusalem and the temple the leaders of formative Judaism wanted

to protect the boundaries of Judaismmdashboundaries that Christians and the Matthean

community were beginning to break28 This may have caused the formative Jews to

respond with polemic and persecution We can find evidence for this Jewish opposition in

Matthewrsquos Gospel Matthewrsquos addition of a guard at the tomb as well as the request of

the chief priests and Pharisees who encourage Pilate to make the tomb ldquosecure until the

third day otherwise his disciples may go and steal him awayrdquo indicates that the Jews of

Matthewrsquos day tried to prove that Jesus was not actually raised from the dead (2764)

25 Anthony J Saldarini Matthewrsquos Christian-Jewish Community Chicago Studies in the History of Judaism (Chicago University of Chicago Press 1994) 123 26 William Richard Stegner ldquoBreaking Away The Conflict with Formative Judaismrdquo Biblical Research 40 (1995) 9 27 Ibid 1728 Ibid 27

10

It is important to keep Matthewrsquos conflict with formative Judaism in our minds

when reading Matt 2531-46 In this passage there are key elements that are likely

derived from his Jewish background but there is also a clear break from formative

Judaism in the Christological focus of the passage

Literary Genre and Structure of Matthew

The genre of Matthew is an interesting subject of debate with some scholars

arguing that the Gospels introduce a completely new genre that is kerygmatic in nature

and others arguing that the Gospels are simply Greco-Roman biographies29 While I lean

toward the Gospels being their own unique genremdashproclamations of the good news of

Jesusmdashthere are many scholars like Richard Burridge who argue that the Gospels are in

fact Greco-Roman biographies30

The specific text Matt 2531-46 while often referred to as a parable is not

parabolic in nature outside of verses 32-3331 The passage is additionally neither an

apocalypse (as it does not offer a vision) nor a judgment parenesis (as it does not directly

address the readers) Rather it should be thought of as a text composed of ldquotwo major

lsquojudgment dialoguesrsquo (vv 34-40 41-45)rdquo32

29 Mark L Strauss Mark Zondervan Exegetical Commentary on the New Testament (Grand Rapids Mich Zondervan 2014) 26 30 See Steve Walton ldquoWhat Are the Gospels Richard Burridgersquos Impact on Scholarly Understanding of the Genre of the Gospelsrdquo Currents in Biblical Research 14 (2015) 81ndash93 31 Ulrich Luz Matthew A Commentary 3 vols Hermeneia (Minneapolis Augsburg Fortress 2001-2007) 3264 32 Ibid

11

Matthewrsquos overall structure has five major discourses alternated with narrative

material B W Bacon argues that this structure is a counterpart to the Torah which

consists of five books of discourse and narration After the prologue or birth narrative in

chapters 1-2 the five books are (1) Narrative material in 31-425 followed by the

Sermon on the Mount in 51-727 (2) Narrative material in 81-935 followed by

discourse on mission and martyrdom in 936-1042 (3) Narrative material in 112-1250

followed by the teaching on the kingdom of Heaven in 131-52 (4) Narrative material in

1354-1721 followed by discourse on the church administration in 1722-1835 and (5)

Narrative material in 192-2246 followed by discourse on eschatology in 231-254633

Afterwards there is an epilogue in 263-2820 depicting the last supper and the

resurrection Our passage falls in book five or the discourse on eschatology C H Lohr

proposes a chiastic structure over the pentateuchal structure which makes the discourse

on eschatology and the coming of the kingdom in chapters 23-25 the chiastic counterpart

to the Sermon on the Mount in chapters 5-734 Whether one reads the Gospel of Matthew

as having a pentateuchal structure or a chiastic structure his entire writing must be taken

into account when reading Matt 2531-46 For example Matt 543-48 in which Jesus

explains ldquoLove your enemies and pray for those who persecute you so that you may be

children of your Father in heavenhellip For if you love those who love you what reward do

you haverdquo may have relevance when trying to understand who is included in the ldquoleast

of these my brethrenrdquo in 2540 45

33 B W Bacon Studies in Matthew (New York Henry Holt 1930) 34 C H Lohr ldquoOral Techniques in the Gospel of Matthewrdquo CBQ 23 (1961) 403-35

12

Structure of Matthew 2531-46

Verses 31-33 open up the scene for the passage acting as the ldquodramatic climax

which is the final portion of the final major discourserdquo35 Following this opening verses

34-45 depict two sets of dialogue between the king and those on his right and between the

king and those on his left Each of dialogues has a parallel structure the king makes a

declaration the sheep and the goats respond in surprise and the king justifies his

declaration Each part of the dialogue is introduced by the adverb τότε translated as

ldquothenrdquo (vv 34 37 41 44 45)36

In the kingrsquos first dialogue he declares those on the right blessed and identifies

six acts of service they did which are mirrored in their response (v 34-39)

The six acts of service identified by the king are divided into three pairings

hungrythirsty strangernaked and sickprison The response by those on the right mostly

repeats this structure but sickprison are reduced to one solution ldquovisited yourdquo instead of

ldquotook care of merdquo and ldquovisited yourdquo

35 Davies and Allison Matthew 3416 36 Ibid

King (v 34-36) ldquoI was rdquo

ldquohungry and you gave me some foodrdquo ldquothirsty and you gave me something to drinkrdquo ldquoa stranger and you welcomed merdquo ldquonaked and you gave me clothingrdquo ldquosick and you took care of merdquo ldquoin prison and you visited merdquo

Those on the Right (v 37-39) ldquoLord when was it that we saw you rdquo ldquohungry and gave you foodrdquo ldquothirsty and gave you something to drinkrdquo ldquoa stranger and welcomed yourdquo ldquonaked and gave you clothingrdquo ldquosick or in prison and visited yourdquo

13

In the kingrsquos second dialogue he declares those on the left cursed and uses the

negation of the six acts of service (v 41-44)

The main difference between this dialogue and the previous one is its negated

formmdashthose on the left did not do these acts whereas those on the right did do these acts

The king combines the last two acts of service just as those on the right had and those on

the left summarize all acts of service as ldquoand did not take care of yourdquo

After each exchange the king replies with a concluding ldquoTruly I tell yourdquo

statement Addressing those on the right the king explains just as you did it to one of the

least of these my brethren you did it to me (v 40) Addressing those on his left the king

inverts this statement saying just as you did not do it to one of the least of these you did

not do it to me (v 45) Finally verse 46 concludes the passage with a summary of the

kingrsquos judgment and the fate of those on the right and those on the left

Summary and Conclusions

The important takeaway to remember going forward is that Matthew was writing


ldquohungry and you gave me no foodrdquo ldquothirsty and you gave me nothing to drinkrdquo ldquoa stranger and you did not welcome merdquo ldquonaked and you did not give me clothingrdquo ldquosick and in prison and you did not visit merdquo

Those on the Left (v 44) ldquoLord when was it that we saw you rdquo ldquohungryrdquo ldquoor thirstyrdquo ldquoa strangerrdquo ldquoor nakedrdquo ldquoor sickrdquo ldquoor in prison and did not take care of yourdquo

14

to a post-70 CE Jewish-Christian community that was most likely situated in Antioch and

was struggling to define itself against the formative Jewish movement in the region

Followers of formative Judaism were threatened by the Matthean communityrsquos focus on

Christ and on their reinterpretation of the law around Christ Going forward the literary

context surrounding Matt 2531-46 can also help inform our understanding of the

passage Sections in Matthew like the Sermon on the Mount shed light on Jesusrsquo overall

message and can be useful in determining the specific message of Matt 2531-46 If an

interpretation of Matt 2531-46 does not correspond with for example Jesusrsquo message to

love even your enemy then it should be viewed with suspicion With this context in

mind I begin my narrative and discourse analysis

15

CHAPTER TWO

Narrative and Discourse Analysis

Matthew 2531-46

31 Ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἄγγελοι microετ᾽αὐτοῦ τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦmiddot 32 καὶ συναχθήσονται ἔmicroπροσθεν αὐτοῦ πάντα τὰ ἔθνη καὶ ἀφορίσει αὐτοὺς ἀπrsquoἀλλήλων ὥσπερ ὁ ποιmicroὴν ἀφορίζει τὰ πρόβατα ἀπὸ τῶν ἐρίφων 33 καὶ στήσει τὰ microὲν πρόβατα ἐκ δεξιῶν αὐτοῦ τὰ δὲ ἐρίφια ἐξ εὐωνύmicroων 34 τότε ἐρεῖ ὁ Βασιλεὺς τοῖς ἐκ δεξιῶν αὐτοῦ Δεῦτε οἱ εὐλογηmicroένοι τοῦ Πατρός microου κληρονοmicroήσατε τὴν ἡτοιmicroασmicroένην ὑmicroῖν βασιλείαν ἀπὸ καταβολῆς κόσmicroου 35 ἐπείνασα γὰρ καὶ ἐδώκατέ microοι φαγεῖν ἐδίψησα καὶ ἐποτίσατέ microε ξένος ἤmicroην καὶ συνηγάγετέ microε 36 γυmicroνὸς καὶ περιεβάλετέ microε ἠσθένησα καὶ ἐπεσκέψασθέ microε ἐν φυλακῇ ἤmicroην καὶ ἤλθατε πρός microε 37 τότε ἀποκριθήσονται αὐτῷ οἱ δίκαιοι λέγοντες Κύριε πότε σε εἴδοmicroεν πεινῶντα καὶ ἐθρέψαmicroεν ἢ διψῶντα καὶ ἐποτίσαmicroεν 38 πότε δέ σε εἴδοmicroεν ξένον καὶ συνηγάγοmicroεν ἢ γυmicroνὸν καὶ περιεβάλοmicroεν 39 πότε δέ σε εἴδοmicroεν ἀσθενοῦντα ἢ ἐν φυλακῇ καὶ ἤλθοmicroεν πρός σε 40 καὶ ἀποκριθεὶς ὁ Βασιλεὺς ἐρεῖ αὐτοῖς Ἀmicroὴν λέγω ὑmicroῖν ἐφrsquoὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν microου τῶν ἐλαχίστων ἐmicroοὶ ἐποιήσατε 41 τότε ἐρεῖ καὶ τοῖς ἐξ εὐωνύmicroων Πορεύεσθε ἀπrsquoἐmicroοῦ [οἱ] κατηραmicroένοι εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιmicroασmicroένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ 42 ἐπείνασα γὰρ καὶ οὐκ ἐδώκατέ microοι φαγεῖν ἐδίψησα καὶ οὐκ ἐποτίσατέ microε 43 ξένος ἤmicroην καὶ οὐ συνηγάγετέ microε γυmicroνὸς καὶ οὐ περιεβάλετέ microε ἀσθενὴς καὶ ἐν φυλακῇ καὶ οὐκ ἐπεσκέψασθέ microε 44 τότε ἀποκριθήσονται καὶ αὐτοὶ λέγοντες Κύριε πότε σε εἴδοmicroεν πεινῶντα ἢ διψῶντα ἢ ξένον ἢ γυmicroνὸν ἢ ἀσθενῆ ἢ ἐν φυλακῇ καὶ οὐ διηκονήσαmicroέν σοι 45 τότε ἀποκριθήσεται αὐτοῖς λέγων Ἀmicroὴν λέγω ὑmicroῖν ἐφrsquoὅσον οὐκ ἐποιήσατε ἑνὶ τούτων τῶν ἐλαχίστων οὐδὲ ἐmicroοὶ ἐποιήσατε 46 καὶ ἀπελεύσονται οὗτοι εἰς κόλασιν αἰώνιον οἱ δὲ δίκαιοι εἰς ζωὴν αἰώνιον

31 ldquoWhen the Son of Man comes in his glory and all the angels with him then he will sit on the throne of his glory 32 All the nations will be gathered before him and he will separate people one from another as a shepherd separates the sheep from the goats 33 and he will put the sheep at his right hand and the goats at the left 34 Then the king will say to those at his right hand lsquoCome you that 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 something to drink I was a stranger and you welcomed me 36 I was naked and you gave me clothing I was sick and you took care of me I was in prison and you visited mersquo 37 Then the righteous will answer him lsquoLord when was it that we saw you hungry and gave you food or thirsty and gave you something to drink 38 And when was it that we saw you a stranger and welcomed you or naked and gave you clothing 39 And when was it that we saw you sick or in prison and visited yoursquo 40 And the king will answer them lsquoTruly I tell you just as you did it to one of the least of these who are members of my family you did it to mersquo 41 Then he will say to those at his left hand lsquoYou that are accursed depart from me 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 nothing to drink 43 I was a stranger and you did not welcome me naked and you did not give me clothing sick and in prison and you did not visit mersquo 44 Then they also will answer lsquoLord when was it that we saw you hungry or thirsty or a stranger or naked or sick or in prison and did not take care of yoursquo 45 Then he will answer them lsquoTruly I tell you just as you did not do it to one of the least of these you did not do it to mersquo 46 And these will go away into eternal punishment but the righteous into eternal lif

16

Following Matthewrsquos exhortation to be ready for the return of the Son of Man in 2436

- 2530 the section in 2531-46 describes the climatic scene when the Son of Man comes

in his glory He will sit on his throne and have all the nations gathered before him whom

he will divide into two groups This division is compared to a shepherdrsquos separation of

the sheep from the goats The sheep will be placed on his right and the goats on his left

The Son of Man now identified as the king will pronounce the sheep blessed because

they fed him gave him drink welcomed him clothed him took care of him and visited

him in prison The sheep now identified as the righteous will ask him when it was that

they served him and the king will explain that whatever they did to one of the least of

these they did to him The conversation is then repeated with those on the left and it is

revealed that those on the left are cursed because they did not serve the Son of Man Just

as they did not do to one of the least of these they did not do to him Verse 46 concludes

the passage with the declaration that those on the left will go away into eternal

punishment while the righteous ones will go away into eternal life

The Opening Scene

The opening verse of this passage expands on the imagery of the coming of the

Son of Man that is scattered throughout Matthew leading up to this passage He comes in

his glorymdasha description of the Son of Man that is previously found in 1627 1928 and

243037 He moreover appears with angels as he does in 1339 41 49 1627 and 2431

and will sit on a throne as in 192838 The angels signify an eschatological scene but

unlike in 1339-41 the angels do not appear to do anything The beginning of this 37 Davies and Allison Matthew 3420 38 Luz Matthew 3274

17

passage invokes the judgment scene in Daniel 7 in which the Son of Man comes before

the Ancient One and is given dominion glory and kingship (Daniel 713-14) In

Matthewrsquos scene however it is the Son of Man not the Ancient One sitting on the

throne It is not surprising that Matthew has modified Danielrsquos vision in this manner as it

underscores the Christological assertion that Jesus is Lord

The narrator explains in verse 32 that all the nations (πάντα τὰ ἔθνη) will be

gathered before the Son of Man The identity of this group is controversial Davies and

Allison offer six options (1) all non-Jews (2) all non-Christians (3) all non-Jews who

are not Christians (4) all Christians (5) Christians alive when Christ returns and (6) all

humanity39 Option (1) is illogical as πάντα τὰ ἔθνη has never been used to refer

specifically to non-Jews in Matthew In the three other places where Matthew uses this

expression (249 14 2819) it refers to non-Christians eliminating options (4) and (5)40

In theses verses as well as in 105 and 1018 ἔθνη refers to either Gentiles in contrast to

Jews or to the whole world which includes both Jew and Gentile41

It is therefore discernible that Jews and Gentiles are included in all the nations

but are Christians included too In the passages leading up to verse 32 Christians are

repeatedly encouraged to be ready for the return (2436-2530)42 There would be no

reason to warn them if they were not also included in the judgment Moreover 2531-46

seems to be a continuation of 2429-31 which mentions ldquoall the tribes of the earthrdquo in a

39 Davies and Allison Matthew 3422 40 Ibid 41 Warren Carter Matthew and the Margins A Socio-Political and Religious Reading JSNTSup 204 (Sheffield Sheffield Academic Press 2000) 493 42 Ibid

18

more universal sense43 A universal interpretation also falls in line with Matt 1627 in

which the Son of Man will repay each (ἑκάστῳ) according to his deeds44 This seems to

suggest that the universal option (6) is the best option Throughout the Old Testament

there seems to be a theme of judgment for both Gentiles45 and Israel46 but never are the

groups together The expression πάντα τὰ ἔθνη is used to show that it is not just Israelites

who will be blessed and not just Gentiles who will be cursed but to show that eachmdash

regardless of ethnic identitymdashwill be judged on the basis of their work for the least of

these

In addition to the kingly portrayal in verse 31 the Son of Man is depicted here as

a shepherd who separates his flock the sheep (πρόβατα) from the goats (ἐρίφων) The

Septuagint uses πρόβατα to translate the Hebrew noun צאן which refers to both sheep and

goats While often translated as sheep in English Genesis 3023 makes it clear that צאן is

a joint term for a flock of sheep and goats as God in this passage removes every livestock

that is speckled every dark sheep and every goat that is speckled from the 47צאן

However Matthew seems to use πρόβατα to refer to sheep alone in 715 so πρόβατα in

this context likely refers to sheep The noun ἐρίφων while translated as goats is more

appropriately understood as a kid or young goat48 Luz hypothesizes that the passage

could be understood as separating the kids from the flock of small livestock for sacrificial

43 Luz Matthew 3275 44 Ibid 45 See Joel 32 and Isa 1918-25 46 See Amos 51847 Lucy Lincoln ldquoTranslating Hebrew and Greek Terms for Sheep and Goatsrdquo The Bible Translator 47 (1996) 322 48 Ibid 330

19

purposes but this argument presumes that πρόβατα does not refer to sheep alone49 The

separation therefore should still be understood as separating sheep from (young) goats

It is possible that Matthew is building off of the imagery in Ezek 3415-17 in

which YHWH is also a shepherd who judges between the flock (צאן) In this scene

however YHWH judges between individual livestock (שה) and individual livestock and

between rams (יל of Israel While this passage comes close there (עתודים) and he-goats (א

seems to be no exact scriptural parallel in which a shepherd separates out individual

species from a mixed flock consisting of all the nationsWeber argues that this separation

would have been a surprise because both sheep and goats were symbols for peace in

Hebrew poetry as in Isa 116 They ldquonever appear in antithetic parallelism in the OThellip in

rabbinic or intertestamental literaturerdquo50 It follows therefore based on the fact that

Syrian-Palestinian flocks were mixed and that goats were viewed positively in Judaism

that Matthewrsquos audience would have been shocked by the permanent separation of the

flock51 Indeed both sheep and goats were valued for their meat milk hide and

sacrifices52 Davies and Allison suggest that sheep were used to represent the righteous

referencing Ezek 346 and Jeremiah 233-4 but in both of these passages the word they

understand as sheep is actually צאן which refers to a mixed flock of small cattle53 In Ezek

49 Luz Matthew 3277 50 Kathleen Weber ldquoThe Image of Sheep and Goats in Matthew 2531-46rdquo CBQ 59 (1997) 670-71 51 Ibid 673 52 R T France The Gospel of Matthew The New International Commentary on the New Testament (Grand Rapids Mich Eerdmans 2007) 962 53 Davies and Allison Matthew 3423 They also suggest that the goats were regularly separated from the sheep at night to be protected from the cold but Luz (Matthew 3276) explains that this argument is based on a poor reading of Dalmanrsquos Arbeit und Sitte in

20

3431 God referring to the house of Israel says ldquoyou are my flock (צאן)54 the flock of

my pasture and I am your Godrdquo (Ezek 3431) Godrsquos people therefore are not just

sheep but sheep and goats The separation of the flock in our passage then would come

as a surprise to the audience

Regarding the color of the sheep and goats France proposes that even though

sheep are lighter in color they are not as easily distinguishable from goats as we might

imagine because ldquosome are brown and some have substantial dark patchesrdquo55 The

argument continues that the sheep and the goats may seem indistinguishable from one

another just as the people before the Son of Man may seem indistinguishable from one

another It would take a shepherd or the Son of Man to best judge between the two

While this is an interesting interpretation it is hard to imagine that the everyday person

could not tell the difference between sheep and goats

The placement of the sheep on the right suggests a place of honor for the

righteous whereas the goatsrsquo placement on the left side is ldquoominousrdquo56 Luz explains that

ldquo[i]n Judaism and antiquity in general left was the bad side right the good side that

brought happinessrdquo57 Matthewrsquos readers would be clued in from the beginning of the

passage that the sheep were the ones who were righteous and the goats were the ones who

were wicked before the king even clarified The separation would have been an ominous

Palaumlstina in which he describes this as a local and temporary happening rather than a general custom 54 Translated as πρόβατα in the Septuagint 55 France The Gospel of Matthew 961 56 John Nolland The Gospel of Matthew A Commentary on the Greek Text The New International Greek Testament Commentary (Grand Rapids Mich Eerdmans 2005) 1027 57 Luz Matthew 3276

21

clue of what was to come

The Kingrsquos Speech to Those at His Right Hand

The Son of Man is addressed specifically as king which functions as an allusion

to Jesusrsquo Davidic lineage and a foreshadowing of the ironic ridicule that Jesus ldquoKing of

the Jewsrdquo will face throughout the passion (2711 29 37 42) The irony is amplified as

the ldquoone who judges all people is condemned by those who will be judged by himrdquo that

is to say that Jesus has authority over those who persecuted him58 The identification of

Jesus as king sets the scene ldquofor the contrast with the epiphany of the lsquokingrsquo in the

lsquolowliestrsquordquo in verses 35-3659

Turning to the sheep at his right hand the king proclaims that they are blessed by

his Father using the same word for ldquoblessedrdquo (εὐλογηmicroένοι) as in the references to Psalm

118 in Matt 219 and 232960 This word as opposed to ldquoblessedrdquo or ldquohappyrdquo (microακάριοι)

in the Beatitudes comes from the verb εὐλογέω meaning ldquoto speak well ofrdquo or ldquopraiserdquo

and carries the meaning of ldquoblessed (by God)rdquo61 The blessing takes the form of an

inheritance of the kingdommdasha kingdom that is prepared since the foundation of the

world illustrating how this has been Godrsquos plan all along Godrsquos plan does not change

from the foundation of the world until the end of the world62

58 Carter Matthew and the Margins 494 59 Luz Matthew 3277 60 France The Gospel of Matthew 96261 Ibid 961 62 Compare 2534 with 55 and 1929

22

Verse 35 transitions from verse 34 with the word ldquoforrdquo (γάρ) which indicates that

the sheep are blessed because of the reasons listed in verse 35 The list of good deeds

comes in three pairs (1) feeding the hungry and giving drink to the thirsty (2)

welcoming strangers and clothing the naked and (3) taking care of the sick and visiting

the imprisoned This list is likely adapted from Isa 586-7 in which YHWH asks ldquoIs not

this the fast that I choose hellip is it not to share your bread with the hungry and bring the

homeless poor into your house when you see the naked to cover them and not hide

yourself from your own kinrdquo These lists of good deeds appear elsewhere in Scripture

such as Job 226-7 which implies that stripping the naked of their clothing and

withholding food and drink from the weary is a sign of wickedness and Ezek 185-7

which calls a man righteous if he ldquogives his bread to the hungry and covers the naked

with a garmentrdquo63 What Matthewrsquos list uniquely does is poeticize the list of deeds as

seen in the wooden translation

For I hungered and you gave me (food) to eat I thirsted and you gave (something) to drink me A stranger I was and you took in me naked and you clothed me

I was sick and you visited me in prison I was and you came to me

ἐπείνασα γὰρ καὶ ἐδώκατέ microοι φαγεῖν ἐδίψησα καὶ ἐποτίσατέ microε ξένος ἤmicroην καὶ συνηγάγετέ microε γυmicroνὸς καὶ περιεβάλετέ microε

ἠσθένησα καὶ ἐπεσκέψασθέ microε ἐν φυλακῇ ἤmicroην καὶ ἤλθατε πρός microε64

Perhaps unique on Matthewrsquos list is the act of visiting the imprisoned which

seldom appears on Jewish lists and could be especially important for Christians at the

time of Matthewrsquos Gospel Luz explains ldquoVisiting prisoners was important because they

received no provisions in prison Help from the churches was especially important for

63 For more references see Davies and Allison Matthew 3426 64 Emphasis added to show the parallelism

23

Christian itinerant missionaries who had no family members nearbyrdquo65 However the

specification of visiting the imprisoned cannot be taken as an indication that this list

refers to Christian missionaries alone because while all six acts of service can be

applicable to Christian missionaries they are not exclusively missionary problems

Furthermore this list of six specific actions is not a comprehensive inventory of acts of

service but is a representation of what loving your neighbor as yourself looks like (Matt

2239 Lev 1918)

The use of the conjunction γάρ in verse 35 suggests that the Fatherrsquos blessing to

the sheep is a result of their good deeds which leads to an interesting question Do works

earn salvation On the surface this passage seems to suggest that salvation is based on

works as there is no mention of faith in the six actions listed According to this

Evangelist however there is not a possibility of works without faithmdashthey are

inseparable ldquoIn the mind of Matthew the question of discipleship could not be divorced

from lsquothe corersquo of Jewish religion which is doing righteousnessrdquo66 In other words doing

righteousness is an inherent part of discipleship Matthew claims that the disciples like

their Jewish counterparts were called to ldquofulfill the righteousness of the Torahrdquo but in a

way that was centered upon Jesus and his teaching67 In Matt 517 Jesus explains ldquoDo

not think that I have come to abolish the law of the prophets I have come not to abolish

but to fulfillrdquo The Matthean Jesus thus does not seek to get rid of the law but provides

65 Luz Matthew 3278 66 J Daryl Charles ldquoGarnishing with the lsquoGreater Righteousnessrsquo The Disciplersquos Relationship to the Law (Matthew 517-20)rdquo Bulletin for Biblical Research 12 (2002) 15 67 Donald A Hagner ldquoLaw Righteousness and Discipleship in Matthewrdquo Word amp World 18 (1998) 369

24

ldquothe definitive interpretation of the lawrdquo and sees it as the fulfillment of the will of his

Father in heaven68 In 521-48 Jesus makes several ldquoyou heard that it was said hellip but I

say to yourdquo claims about the law Allison lists them out

Moses forbade murder Jesus forbids anger Moses condemned adultery Jesus condemns the adulterous thought Moses permitted divorce Jesus restricts that permission Moses gave rules for taking oaths Jesus rules that oaths should not be taken at all Moses recommended the precept ldquoeye for eye tooth for toothrdquo Jesus denies the preceptrsquos application to personal disputes Moses required love of neighbor Jesus requires love of the enemy in effect love of all69

In each of these examples Jesus references the law and reinterprets it In each case he

uses the ldquoChristological εγώ and that is the end of the matter his authority resides in

what he himself has to sayrdquo70 In other words Christrsquos interpretation becomes the

definitive interpretation of the law Like Moses shared the will of God on Mount Sinai

Jesus shares the eschatological will of God in his Sermon on the Mount71 This will is

centered on Christ and Christrsquos interpretation of the law Moreover Jesus calls his

disciples to a higher righteousness that exceeds that of the scribes and the Pharisees in 68 Ibid 365 69 Dale C Allison Jr The New Moses A Matthean Typology (Eugene Oreg Wipf amp Stock 2013) 183 70 Don B Garlington ldquoThe lsquoBetter Righteousnessrsquo Matthew 520rdquo Bulletin for Biblical Research 20 (2010) 499 71 Ibid 500

25

order to enter the kingdom of heaven (520) This new righteousness unlike the

righteousness of the scribes and the Pharisees is aware of ldquoGodrsquos presence in the

redemptive activity of Jesus the Messiahrdquo72 Since the Pharisees do not recognize Jesus as

the fulfillment of Scripture they do not adapt to the eschatological interpretation of the

law advocated by Jesus In response to the formative Jews that claim that Matthewrsquos

community fails to keep the law Matthew responds that ldquoJesus and his followers fulfill

the law and that their righteousness goes beyond that of the scribes and the Phariseesrdquo73

Additionally in Matt 721-23 Jesus proclaims that ldquoNot everyone who says to

me lsquoLord Lordrsquo will enter the kingdom of heaven but only the one who does the will of

my Father in heavenrdquo (721) These verses follow immediately after Jesusrsquo words that ldquoa

good tree cannot bear bad fruit not can a bad tree bear good fruitrdquo (718) The connection

is that only a good or faithful person can bear good works and they are the only ones

capable of doing Godrsquos will The six acts of service listed in verses 34-36 are these good

fruitsmdashldquothe doing of Godrsquos will which results from encountering Godrsquos saving

righteousnessrdquo74 Jesus requires love of allmdasheven onersquos enemymdashas the interpretation of

the law Feeding the hungry giving drink to the thirsty clothing the naked welcoming

strangers and so forth are actions that result from a love for all

The Response of Those at the Kingrsquos Right Hand

The sheep are now referred to as the righteous in ldquoanticipation of the final verdict

72 Ibid 73 Overman Formative Judaism 158 74 Carter Matthew and the Margins 495 See also Matt 2326

26

in v 46rdquo75 The righteous are surprised by the kingrsquos claim ldquoLord when did we see you

in needrdquo They are taken aback by the kingrsquos identification with destitution76 and are

unaware that their service to others was service to Christ They are surprised therefore

not because the king tells them that they served othersmdashsurely they know they served

othersmdashbut because he tells them that they served him They do not yet understand the

revelation that comes in verse 40 that the king identifies with the least of these Their

confused response opens up to this revelation

The Kingrsquos Explanation

Verse 40 functions as the pivotal argument and summation of the kingrsquos criteria

for judgment The list of charitable acts is condensed into a single verb ldquoto dordquo (ποιέω)

and the king communicates the central point of his argument whatever you did (ποιέω)

to the least of these my brethren you did for me This statement answers the sheeprsquos

questions ldquoWhen did we see you hungryrdquo It is not that they literally saw Jesus but that

when they served the least of these they served Jesus The recipients of the list of

charitable acts are called τούτων τῶν ἀδελφῶν microου τῶν ἐλαχίστων (lit ldquothe least of these

my brethrenrdquo) The central question here is the identity of this group Who exactly are the

ldquoleast of these my brethrenrdquo Davies and Allison provide a list of five possibilities (1)

everyone in need regardless of faith (2) all Christians or disciples (3) Jewish Christians

(4) Christian missionaries and leaders and (5) Christians who are not missionaries or

leaders77 Options (3) and (5) are eliminated because the text offers no indication of these

75 France The Gospel of Matthew 964 76 Davies and Allison Matthew 3428 77 Davies and Alison Matthew 3428-429

27

idiosyncratic definitions Indeed ldquothe least of these my brethrenrdquo would be a very odd

and cryptic way for the author to refer to Jewish Christians or non-missionary Christians

Options (2) and (4) both identifying ldquothe least of these my brethrenrdquo as

Christians have more of a case It is likely that the Matthean audience would have

associated the language ldquomy brethrenrdquo (from ἀδελφός ) with the members of the

Christian community or within the Matthean narrative with Jesusrsquo disciples as does

Jesus in Matt 1249-50 2810 and 1042 Moreover it could be possible to identify ldquothe

least of theserdquo with ldquothe little onesrdquo who believe in Jesus from Matt 186 10 1478 In

Matt 1040-42 specifically Jesus identifies with the ldquomarginalized community of

disciplesrdquo and promises reward to those who give a cup of cold water to the little ones

who are disciples79

While there is compelling textual support for identifying ldquothe least of these my

brethrenrdquo with Christian disciples or missionaries I am ultimately more convinced by

option (1) ie the suggestion that this expression refers to everybody in need Christian

or not First the connection between ldquothe least of theserdquo and ldquothe little onesrdquo holds no

weight Matt 2540 uses the superlative ἐλάχιστος for ldquothe leastrdquo but Matt 1042 1111

186 10 and 14 use microικρός for ldquolittlerdquo and Matt 1111 and 1332 use the comparative

form microικρότερος The use of the superlative in verse 40 and later verse 45 as opposed to

its original adjectival or comparative form suggests that ldquomy brethrenrdquo does not refer to

just Christians but to the widest audience possible80 Additionally in the Sermon on the

Mount Jesus uses the word ἀδελφός in a universal sense as opposed to an ecclesiological

78 Ibid 429 79 Carter Matthew and the Margins 496 80 Davies and Allison Matthew 3429

28

sense (522-24 73-5)81 Moreover Matthewrsquos depiction of Jesus as a whole is one in

which Jesusrsquo acts of mercy break through Jewish and Gentile boundaries as in 415 810-

13 1528 1218-21 2143 2414 and 281982 Since the disciples are instructed to

continue in Jesusrsquo ministry it is ldquointrinsically likely that [Matthew] would understand

their acts of mercy as boundary-breaking as well not limiting them to members of the

communityrdquo83 By way of example Jesus calls his follower the ldquolight of the worldrdquo and

tells them to ldquolet your light shine before others so that they may see your good works and

give glory to your Father in heavenrdquo (514-16) Their light does not merely shine for

fellow Christians but as is the nature of light for everyone around them

Even Luz who concludes that ldquothe least of theserdquo refers to Christians finds value

in interpreting this text universally He identifies the theme of unconditional love for

everybody regardless of who they are that runs throughout Matthew highlighting Matt

543-44 and how it speaks of love ldquonot simply for strangers but even for enemiesrdquo84

Recognizing this theme as the heart of Matthewrsquos Gospel gives further support for a

universal interpretation It would be odd for Jesus after having discussed love for all

neighbors to care solely about acts of service to Christians ldquoIs not the identification of

the needy with all in distress more consistent with the command to ignore distinctions

between insiders and outsiders and with Jesusrsquo injunction to love even enemiesrdquo85

Ultimately the case for ldquothe least of theserdquo referring to all who are marginalized is the

81 Ibid 82 Sigurd Grindheim ldquoIgnorance Is Bliss Attitudinal Aspects of the Judgment according to Works in Matthew 2531-46rdquo NovT 50 (2008) 329 83 Ibid 84 Luz Matthew 3283 85 Davies and Allison Matthew 3429

29

strongest

The Kingrsquos Speech to Those at His Left Hand

Verses 41-43 mirror the conversation with the sheep in verses 34-36 as the king

turns toward those on his left

The conversations parallel each othermdashldquodepartrdquo contrasts with ldquocomerdquo ldquocursedrdquo

with ldquoblessedrdquo and ldquoeternal firerdquo with ldquokingdomrdquo86 The parallelism breaks however in

several ways Unlike the sheep who are blessed by the Father those on the left are not

cursed by the Father and the eternal fire is neither prepared since the foundation of the

world nor for those on the left87 The eternal fire is instead prepared for the devil and his

86 France The Gospel of Matthew 965 87 Luz Matthew 3282

v 34

ldquocome you that are blessedrdquo ldquoby my Fatherrdquo ldquoinherit the kingdomrdquo ldquoprepared for you from the foundation of the worldrdquo

v 41

ldquoyou that are accursed depart from merdquo ldquointo the eternal firerdquo ldquoprepared for the devil and his angelsrdquo

v 35-36 ldquoI wasrdquo




30

angels Perhaps these distinctions indicate Godrsquos high hopes for humanity God only

prepared a place for the blessed from the foundation of the world As France writes

ldquoThere is thus a difference between Godrsquos eternal purpose of blessing and the regrettable

need for a lsquoplan Brsquo to deal with spiritual rebellion when it emerged to spoil Godrsquos perfect

creationrdquo88

Also to be noted is that the sins that lead to the eternal fire are of ldquoomission not

commissionrdquo89 In other words those on the left are punished not because they engaged

in evil acts but because they failed to engage in good acts Their sin is a lack of doing

righteousness Davies and Allison note two parallels in biblical and extra-biblical texts in

which the sin described is one of omission In Luke 1619-31 the rich man is tormented

in Hades after his death for not helping a poor man Lazarus who lay at his gate

Additionally in Apoc Zeph 71-8 an angel brings a scroll to the narrator that depicts all

of the narratorrsquos sins on it The narrator relays the sins that are listed ldquoI did not go to visit

a sick man or widowrdquo ldquoI did not visit an orphanrdquo ldquoI did not fast (or) pray in the time of

prayerrdquo and ldquoI did not turn to the sons of Israelrdquo

I suspect that for many Christians today sins of commission are what come to

mind when asked about a sin We think of the Ten Commandmentsmdashdo not kill do not

steal do not covet and so forth (Exodus 201-17) And yet the sins that matter in the

judgment depicted by Matthew are the sins of omission

The Response of Those at the Kingrsquos Left Hand

88 France The Gospel of Matthew 965 89 Davies and Allison Matthew 3431

31

Verse 44 repeats the questions in verses 37-39 in an abbreviated form

The abbreviation may simply be used to avoid repetition but this does not explain

why Matthew does not avoid repetition in verses 41-43 The abbreviation is used more

likely to portray a rushed or distressful scene for those who are condemned compared to

the slower more peaceful scene with those who are blessed90 For an implied audience

who has been anticipating the judgment since chapter 23 and who has been most likely

assuming they would be judged well this rushed sequence might cause panic Right

when we want the Lord to slow down and explain himself right when we want a second

chance the scene becomes rushed and alarming The audience surely realizes that it is too

late for those on the left

The goats summarize the list of actions in 37-39 with the verb διακονέω (to serve

or minister) which is reminiscent of the Son of Manrsquos claim that he came ldquonot to be

served but to serverdquo (2028)91 Like those on the right those on the left are surprised by

the kingrsquos claim They do not understand or anticipate the link between serving others

90 Davies and Allison Matthew 3431 91 Carter Matthew and the Margins 497

v 37-39 ldquoLord when was it that we saw you rdquo ldquohungry and gave you foodrdquo ldquothirsty and gave you something to drinkrdquo ldquoa stranger and welcomed yourdquo ldquonaked and gave you clothingrdquo ldquosick or in prison and visited yourdquo

v 44 ldquoLord when was it that we saw you rdquo ldquohungryrdquo ldquoor thirstyrdquo ldquoa strangerrdquo ldquoor nakedrdquo ldquoor sickrdquo ldquoor in prison and did not take care of

rdquo

32

and serving Christ They were not implementing the Son of Manrsquos proclamation to not be

served but to serve into their everyday life when interacting with the least of these

Like the sheep the goats address the Son of Man as Lord which Carter suggests

is ldquoeither insincere (as in 721-3) or signals the eschatological recognition of the truth by

allrdquo92 My understanding however is that the goats really are sincere in their belief in the

Son of Man as Lord but they do not realize that their faith must be one of doing

righteousness The characters may have truly believed that they were faithful which

contributes to the tension and rushed feeling of these verses Their utter surprise and

confusion leads into the parallel climactic claim in verse 45


Verse 45 parallels verse 40 by stating the negation what you did not do to the

least of these you did not do to me

As in verse 40 this message is the crux of the dialogue with those on the left It

similarly conveys the message that the king identifies with the least in society and that

when we do not serve those in need we do not serve Christ The opposite also rings true

whatever we do for those in need we do for Christ

Verse 46 provides ending commentary on the previous verses and is comparable

92 Davies and Allison Matthew 3431

v 40 ldquoTruly I tell yourdquo ldquojust as you did it to one of the least of these my brethrenrdquo ldquoyou did it to merdquo

v 45 ldquoTruly I tell yourdquo ldquojust as you did not do it to one of the least of theserdquo ldquoyou did not do it to merdquo

33

to Dan 121-393 There some will be awakened to everlasting life while some will be

awakened to everlasting contempt No mention is made of those who are not awakened to

either everlasting life or everlasting contempt which suggests that Daniel did not

envision a universal resurrection Only those who were exceptionally righteous or

exceptionally wicked will experience resurrection while those who lived ordinary lives

presumably remain dead Matthew on the other hand seems to only have two groups of

people all of whom will experience resurrection There are those who served the least of

these and those who did not there is no middle ground This may indicate an evolution in

resurrection beliefs from the Maccabean period to Matthewrsquos day

What does Matthew mean by eternal punishment Does it entail everlasting agony

or a once and for all destruction The word ldquoeternalrdquo may suggest an everlasting agony

but the Greek is inconclusive ldquoEternalrdquo is a translation of the adjective αἰώνιος which is

derived from the word αἰών (age) as used in Matt 1232 to refer to the two ages94 It may

not therefore refer to a length of time but to a specific age95 The fire motif moreover

suggests destruction as in Matt 102896 ldquoEternal punishmentrdquo is therefore not an

everlasting punishment but a punishment that has eternal consequences ndash ldquothe loss of

eternal life through being destroyed by firerdquo97

Regardless of what is meant by eternal punishment or life the emphasis of Matt

2531-46 is not in the consequences of judgment but in the kingrsquos claims in verses 40 and

93 Carter Matthew and the Margins 497 94 France The Gospel of Matthew 683 95 The same applies to ldquoeternal liferdquo 96 France The Gospel of Mattew 967 97 Ibid

34

45 These verses serve as the final word in both dialogues and as the pinnacle of the

kingrsquos message Matthew 2531-46 is a passage about Jesusrsquo identification with the

marginalized and our faithful calling to serve the marginalized


Matthew 2531-46 depicts a judgment scene in which all the nations will be

gathered before the Son of Man The nations are not to be understood as collective groups

but as individualsmdashevery Christian and non-Christian on earth The Son of Man will

separate the individuals on the basis of their service to ldquothe least of theserdquo or everybody

in need The acts of servicemdashfeeding the hungry giving drink to the thirsty welcoming

strangers clothing the naked taking care of the sick and visiting the imprisonedmdashare

representative of works done out of love for onersquos neighbor

Those who performed acts of service for the least of thesemdashthe sheepmdashare

blessed whereas those who did notmdashthe goatsmdashare cursed The reasoning for their

judgment surprises both groups They do not realize that service to the marginalized is

service to Christ and they do not anticipate the identification of Christ with the lowliest in

society

While this passage has implications for beliefs about the afterlife this is not

Matthewrsquos focus Rather the central point of this pericope lies in Jesusrsquo identification

with the marginalized The Son of Manmdashthe Kingmdashis found in the faces of the destitute

of the sick of the unwelcomed and of all those in need of care This king identifies not

with the powerful as one would expect but with the powerless This radical idea exhorts

us to do the same and to act out in love toward any and all of our neighbors In doing

35

somdashin simply serving one of the least of thesemdashwe serve Jesus

36

CHAPTER THREE

Serving the Least Today

In its original historical and literal context ldquothe least of these my brethrenrdquo referred to any and all who were marginalized Today we should still understand ldquothe

least of these my brethrenrdquo in the same way but we must recognize that our context

creates new and unique challenges for serving the marginalized We live in an

increasingly globalized world in which our actions affect many more than meets the eye

In Resisting Structural Evil Love as Ecological and Economic Vocation Cynthia Moe-

Lobeda explains

Two thousand years ago the geographic scope of an ordinary personrsquos impact was much smaller Given the reigning form of global economy that scope has exploded it is planetary My life impacts the communities from whose land comes the oil to fuel my car produce my plastic products and fly my food from other continents My life impacts countless Indian people who no longer have water because the Coca-Cola plant that feeds my desires has taken or poisoned their water My greenhouse gas emissions impact the lives of millions of environmental refugees surviving the effect of climate change98

Different from Matthewrsquos world today we must recognize that an action as mundane and

seemingly harmless as buying clothing can actually exploit others around the world

Charity provides a temporary solution that may help one family but it alone cannot

change systematic problems Charity allows us to feed an individual for a day but it

cannot feed someone for life it provides a temporary solution but does not stop the

problem from continuing What I propose is that when we seek to serve the least of these

98 Moe-Lobeda Resisting Structural Evil 209

37

we must do so from a moral vision that sees not only the suffering individual but also the

role we play in connecting structures that cause the suffering Only then are we truly

serving the least of these and only then are we truly serving Christ

The Rich Manrsquos Salvation

In his homily ldquoThe Rich Manrsquos Salvationrdquo Clement of Alexandria writes ldquoHow

could we feed the hungry and give drink to the thirsty cover the naked and entertain the

homeless with regard to which deeds He threatens fire and the outer darkness to those

who have not done them if each of us were himself already in want of all these thingsrdquo99

Here Clement quotes our passage to support his larger claim that wealth in and of itself

is not evil but can be good when used with the right attitude Likely Clement was writing

to well-off Christians in Alexandria with the difficult task of making the Gospels and

their strict warnings about worldly wealth more appealing100 He addresses Jesusrsquo

instruction to the rich man to sell all of his belongings arguing that this passage should

not be taken literally (Mark 1017-31) And in making his claim he contends that wealth

is in part good because it can be used to fulfill our duty to serve the poor laid out in Matt

2531-46

While the purpose of Clementrsquos sermon was not to analyze Matt 2531-46 his

brief use of the passage tells us three things about how this passage is often interpreted

First although I do not think this was the intention behind Clementrsquos argument he

implies that wealth is good because we can use it to give to the poor and avoid the threat

99 Clement of Alexanria The Rich Manrsquos Salvation (trans G W Butterworth LCL 92) 297 100 Ibid 265

38

of fire Serving the poor therefore is not depicted solely as an altruistic goal but as

something from which the wealthy person can benefit There is a personal element at

stake for the rich personmdashtheir own salvation

Second Clement does not address the injustice behind the economic imbalance

between the rich person and the poor person He does not consider the factors behind the

rich personrsquos wealth but rather thinks that it is good that the rich person can be

charitable No attention is given to the underlying structure that caused one person to

have excess and another to have deficiency Ideally would not both people have just a

sufficient amount of resources

Finally Clement treats the call to serve the least of these as an individual call

ldquoHow could we feed the hungry and give drink to the thirstyhellip if each of us were himself

already in want of all these thingsrdquo He uses ldquowerdquo as a collection of individuals who each

need money in order to feed the hungry Clement is writing to an audience of wealthy

individuals and explaining to them that it is okay to have wealth because they each can

use it to serve one another He does not discuss service or changing injustice as a

collective effort

Why do I bring this up Traditionally I have heard this passage in the context of

what one could do for the least of thesemdashwhat an individual church could do and what I

could do in my daily life Never was this passage presented to me in a way that asked

ldquoWhat can we do to change this situation in order to minimize or eliminate the number of

marginalized peoplerdquo I suspect that many have also thought about this passage the way

in which Clement of Alexandria thought of it and that is not a bad thing However we

must realize that inequality is not Godrsquos intention We must become aware of the fact that

39

our participation in society often contributes to this inequality And we must recognize

that structural evil creates systematic inequality that causes us to inadvertently

fail to serve the least of these

What is Structural Evil

Cynthia Moe-Lobeda uses the terms ldquostructural evilrdquo and ldquostructural sinrdquo to refer

not to individual or private sin but to structural injustice or violence Often as Christians

we focus on our individual sin or our individual good or whether or not we as individuals

took care of the least of these We pay far less attention to the structural systems in place

that cause some to suffer at the expense of others Examples of structural sin are racism

classism sexism cultural imperialism heterosexism and so on Moe-Lobeda identifies

four characteristics of structural evil that make it especially difficult to overcome

First structural evil can remain invisible to those who do not suffer directly from

it Consumers in America for example are unaware of ldquothe mothers whose low wages

produce our inexpensive consumer goodsrdquo101 Christians are called to acknowledge sin

and repent but this becomes harder to do when we are unaware of the structural

injustices in which we participate Like the sheep and the goats who were surprised by

the kingrsquos judgment and unaware of his identification with the least those of us who

benefit from structural injustice are just as blind

The second aspect Moe-Lobeda identifies as the paradox of privilege ldquoEven

when a person does recognize and repent of structural sin it is not possible to divest


40

oneself from the impact of the social structural into which our lives are wovenrdquo102

Regardless of how we live our individual lives we benefit from structural injustice Moe-

Lobeda explains ldquoMy life continues to depend for example upon products containing

petroleum extracted by destroying the homelands and livelihoods of people in the Niger

Delta hellip or by waging war in Iraqrdquo103 (62) Petroleum is used in our roads fabrics

medical care etc that we use on a daily basis As a further example although I recognize

and repent of racism I by the very nature of the color of my skin benefit from it104

Third structural sin continues on from generation to generation unless challenged

As social beings human beings ldquoare socialized toward assuming unconsciously that its

social structures and attendant values and worldviews are normal natural and inevitable

and even divinely ordainedrdquo105 Parents pass on their values to their children and so forth

The next generation cannot change injustices unless they recognize them as injustices

meanwhile the injustice becomes embedded into society and accepted as what should be

happening

Finally structural sin creates a concentration of power as nations like the United

States continue to put their nation forward at the expense of other nations Ironically

members of these powerful nations often fail to see their self-interest For example in his

inauguration speech President Donald Trump declared ldquoFrom this moment on itrsquos going

102 Ibid 103 Ibid 62 104 For further elaboration see Peggy McIntosh ldquoWhite Privilege Unpacking the Invisible Knapsackrdquo in Understanding Prejudice and Discrimination (New York NY McGraw-Hill 2003) 191ndash96 105 Ibid 63

41

to be America firstrdquo as if America had not always put itself first106 Furthermore by

demographics alone Christians hold a lot of the power in the United States making them

the majority of a power-concentrated nation According to the Pew Research Center

while the Christian population fell 78 from 2007 to 2014 the percent of American

adults who describe themselves as Christian is 706 of the population107 If we look at

the US Congress 92 of House and Senate members identify as Christian in 2015108

This means that the majority of our citizens and an even higher majority of our

lawmakers identify as Christian Yet how many of them understand the effects of

structural sin and try to change it

Unfortunately the church has often been one of the biggest proponents of some of

these social injustices I am not saying that individual Christians have failed to be good

people but a feature of structural injustice is that we are apart of the injustice on a daily

basis because it is how our society works As just one example even for churches that are

making strides toward including the LGBTQIQ community as of 2013 79 of LGBT

adults described the Catholic Church as unfriendly toward people who are LGBT and

106 ldquoInaugural Address Trumprsquos Full Speechrdquo CNN accessed March 31 2017 httpwwwcnncom20170120politicstrump-inaugural-addressindexhtml 107 ldquoAmericarsquos Changing Religious Landscaperdquo Pew Research Centerrsquos Religion amp Public Life Project May 12 2015 httpwwwpewforumorg20150512americas-changing-religious-landscape 108 Antonia Blumberg ldquoA Look At The Religious Make-Up Of The 114th Congressrdquo Huffington Post January 5 2015 sec Religion httpwwwhuffingtonpostcom20150105congress-religious-affiliation_n_6417074html

42

73 described the evangelical churches this way109 For those of us who identify as

Christian how can we be okay with the fact that our churches make over 70 of

LGBTQIQ members feel unwelcomed

The Way Forward We can no longer read Matt 2531-46 without considering systematic injustice

Theologians must therefore read this passage and form their response accordingly

While strands of theology that deal with structural sin such as liberation theology are

appropriate and needed for interpreting this passage I propose that one way forward is a

theology formed by ecofeminism In order to care for the least of these in society today

eco-feminism provides the lens to do that

Ecofeminism is ldquofeminist theory and activism informed by ecologyrdquo110 While

ecofeminism has many nuanced meanings and may be better identified as ecofeminisms

Lois K Daly identifies some characteristics of it First ecofeminism strives to make

visible the interconnections between the oppression of women and the oppression of

nature Structural injustices like those that oppress based on gender race and class

impact human relationships as well as the relationships between humanity and nature111

Understanding how women have been used instrumentally is inextricably linked to

understanding how nature has been used instrumentally Ecofeminist theologians would

add that these structural injustices also affect how we understand the humandivine

109 ldquoA Survey of LGBT Americansrdquo Pew Research Centerrsquos Social amp Demographic Trends Project June 13 2013 httpwwwpewsocialtrendsorg20130613a-survey-of-lgbt-americans 110 Nancy R Howell ldquoEcofeminism What One Needs to Knowrdquo Zygon 32 1997) 231 111 Lois K Daly ldquoEcofeminisms and Ethicsrdquo The Annual of the Society of Christian Ethics 1994 285

43

relationship112 Related to this characteristic ecofeminism strives to ldquoovercome

hierarchical dualisms and to subvert the logic of domination that supports them

According to the logic of domination difference signals inferiorityrdquo113 Ecofeminists

instead will recognize that there are differences in every person but no difference can

cause a hierarchical understanding Male is not better than female white is not better than

black and rich is not better than poor Ecofeminism also forms ethics in the context of

relationships and community recognizing that context impacts our ethical understanding

For example our ethical understanding of Matt 2531-46 is impacted by structural sin

exaserbated in a global context an undersatnding that is different from the ethical

understanding of Matthewrsquos original audience Finally Daly stresses that ecofeminism

like liberation theology is rooted in praxismdashthe combination of theory and practice114

Because of its focus on the interrelatedness of structural injustice and on a

practical application of theory ecofeminism provides a forward thinking framework for

how we should interpret Matt 2531-46 In the following section I provide my own

ecofeminist reflection on the passage

An Ecofeminist Reflection on Matthew 2531-46

All the nations gathered before the Son of Man are separated as a shepherd

separates sheep from goats While every individual has distinct biological and socio-

cultural characteristics from one another these differences do not provide the basis for

112 Lois K Daly ldquoEcofeminism Reverence for Life and Feminist Theological Ethicsrdquo in Liberating Life Contemporary Approaches to Ecological Theology (Maryknoll NY Orbis 1990) 88 113 Ibid 91 114 Daly ldquoEcofeminisms and Ethicsrdquo 286

44

their separation These differences between members of the nation cannot account for

inferiority or criteria for judgment rather as revealed in the following verses every

individual is judged for what they have done for the least of these Before the judge there

is neither Jew nor Greek slave nor free male nor female heterosexual nor homosexual

black nor white rich nor poor (adapted from Galatians 328) Instead those who looked

out for those who are seen as different and inferior are placed on the right side

In addressing those on the right the Son of Man proclaims them blessed by the

Father We should not understand this language as a proclamation of Godrsquos sex or an

understanding of God as our literal Father but as a metaphor for understanding our

relationship to God As human beingsmdashand not omniscient divine beingsmdashour language

is necessarily insufficient when describing God Not only is this idea present in Scripture

but also in metaphysical theology115 Since God is omnipotent omnipresent omniscient

and without beginning or end it is impossible for our minds to fully comprehend God

because we are finite beings

Therefore we can only attempt to understand the nature of God through

metaphorsmdasha process Sallie McFague calls metaphorical theology Father in this verse

must be understood as a metaphor for one aspect of our relationship to God If we

interpret this as a literal description of Godrsquos sex we run the risk of our language

becoming idolatrous According to McFague religious language is idolatrous when we

forget our human insufficiencies and allow our anthropomorphized images to be taken

literally God is literally a Father Scripture can only be read literally In doing so the

human depictions we use to describe God affects ldquothe way we feel about ourselves for

115See Ps 1475 Isa 558-9 Job 3626 and 1 Cor 1312

45

these images are lsquodivinizedrsquo and hence raised in statusrdquo116 One image of God is elevated

above others allowing some people to feel elevated above others because they are made

more like this specific image of God

An ecofeminist theology as is Sallie McFaguersquos metaphorical theology helps us

examine relational images of God and bring to light images that are often ignored In

doing so we are able to better understand the relational aspect of God and how that

influences our understanding of what it means to be made in the image of God We

should therefore understand this blessing from our Father God as a blessing from our

Mother God lover God friend God savior God and so on

The six acts of service should be recognized not only on the level of individuals

helping other individuals but also on the level of collective individuals wrestling with

structural injustices When considering those who are hungry what are we doing to

respond to a nation that over-consumes food while one in nine people worldwide suffer

from chronic undernourishment117 When giving drink to the poor how do we respond as

a nation to the water crisis in Flint Michigan118 Beyond what we do for the individual

strangers in our life what are we doing to take care of immigrants and refugees When

an order proposes that we ban immigrants from Iran Libya Somalia Sudan Syria and

116 Sallie McFague Metaphorical Theology Models of God in Religious Language (Philadelphia Fortress Press 1982) 10 117 ldquoWorld Hunger Poverty Facts Statistics 2016rdquo World Hunger News accessed April 9 2017 httpwwwworldhungerorg2015-world-hunger-and-poverty-facts-and-statistics 118 CNN Library ldquoFlint Water Crisis Fast Factsrdquo CNN accessed April 9 2017 httpwwwcnncom20160304usflint-water-crisis-fast-factsindexhtml

46

Yemen119 how do we respond Are we a part of the 54 of registered voters who do not

think the US has a responsibility to accept refugees from Syria120 When we consider

those who are naked and need clothing how do we reconcile the fact that sweatshop

labor that allows US citizens to buy cheap clothing causes workers in majority world

countries like Sotky to barely afford to live In taking care of the sick what are we

doing to make health care more accessible to all Americans121 When we consider those

in prison what are we doing to combat racial bias in US prisons122

I do not mean to treat these issues unjustly by simply listing them without

properly discussing them I enumerate them to both show examples of structural

injustices as they relate to specific acts of service listed in Matt 2531-46 and to provide

the reader with a starting ground to begin to look at structural issues themselves

Moreover I ask these questions with the awareness that it is difficult for one individual to

make a structural difference and that the solutions to structural problems are complicated

and difficult My goal is simply to open up the discussion about structural injustice and to

reframe out way of thinking when it comes to questions of the least of these

119 Washington Examiner Staff ldquoFULL TEXT Read Trumprsquos Revised Travel Ban Executive Orderrdquo Washington Examiner accessed April 9 2017 httpwwwwashingtonexaminercomfull-text-read-trumps-revised-travel-ban-executive-orderarticle2616538 120 Jens Manuel Krogstad and Jynnah Radford60 comments ldquoKey Facts about Refugees to the USrdquo Pew Research Center January 30 2017 httpwwwpewresearchorgfact-tank20170130key-facts-about-refugees-to-the-u-s 121 ldquoThe Health-Wealth Gaprdquo American Psychological Association accessed April 9 2017 httpwwwapaorgmonitor201310health-wealthaspx 122 Michael Schwirtz Michael Winerip and Robert Gebeloff ldquoThe Scourge of Racial Bias in New York Statersquos Prisonsrdquo The New York Times December 3 2016 httpswwwnytimescom20161203nyregionnew-york-state-prisons-inmates-racial-biashtml

47

When the king explains ldquowhatever you did for the least of these you did for merdquo

the king destroys hierarchical perceptions One would expect the king to remain the king

but that is not what he does The king rather identifies as the least in society

Considering the eschatological nature of this passage it is hopeful to know that eternal

life will include a restructuring of hierarchies Included in the least of these are not only

human beings who are marginalized but also non-human creations by God that are often

ignored like animals and nature itself We must be concerned for those who are victims of

structural injustice as well as the environment The least are all of Godrsquos creations that

are marginalized and exploited

Final Thoughts

This brief exercise in ecofeminist reflections on Matt 2531-46 serves to

exemplify the kind of thinking that Christians should have when applying this passage to

their lives We must adopt a moral attitude that cares for each individual we meet as well

as the less visible structures that cause inequality and hardship Only then are we truly

serving the least of these with whom Christ identifies Then we can be like Christ who

ldquowhen he saw the crowds had compassion for them because they were harassed and

helpless like sheep without a shepherdrdquo (Matt 936)

Turning to my own community at Baylor University I want to exhort every

individual here to think about the impact we can make on society if we adopt a moral

vision that sees both the effects and the roots of the problem Recently in response to the

Syrian refugee crisis and President Trumprsquos executive orders on immigration a group of

doctoral students in the Baylor Department of Religion authored a letter to the university

president provost vice president and vice provost petitioning to make Baylor University

48

a sanctuary campus123 Within the letter they wrote ldquoBaylorrsquos profession of the Christian

faith commits it to the formation of a hospitable just and truth-telling community

especially for the sake of its most vulnerable members in whom Christians discern the

face of Christ (Matt 2531-46)rdquo124 They saw least of these as the most vulnerable

members of the community and sought to make changes at the institutional level in

response Unfortunately shortly after the petition was raised the office of the president

responded in an email with the decision to not declare Baylor a sanctuary campus but

assured the Baylor population that ldquoWe welcome individuals from around the world to

campus just as Christ welcomes all into his armsrdquo125

While I am dismayed at the administrationrsquos response I applaud the group of

doctoral students who started the petition and hope that the Baylor community continues

to challenge structural injustices despite opposition Baylor is a university full of love for

Christ and full of potential for change Together as a community we can be a unified

force for creating a positive more welcoming environment not just in name but also in

practice

123 ldquoMake Baylor University a Sanctuary Campusrdquo Google Docs accessed April 2 2017 httpsdocsgooglecomformsde1FAIpQLSfkC-kxwl1SZSkMV3Guhd_3qh-ZEY_Q95vvtMyQ-tWjEdC8YQviewformc=0ampw=1ampusp=embed_facebook 124 Ibid 125 David E Garland ldquoResponse to lsquoSanctuary Campusrsquo Petitionrdquo February 20 2017

49

BIBLIOGRAPHY

Allison Dale C The New Moses A Matthean Typology Eugene Oreg Wipf amp Stock

2013

ldquoAmericarsquos Changing Religious Landscaperdquo Pew Research Centerrsquos Religion amp Public Life Project May 12 2015 httpwwwpewforumorg20150512americas-changing-religious-landscape

ldquoA Survey of LGBT Americansrdquo Pew Research Centerrsquos Social amp Demographic Trends Project June 13 2013 httpwwwpewsocialtrendsorg20130613a-survey-of-lgbt-americans

Bacon B W Studies in Matthew New York Henry Holt 1930

Blumberg Antonia ldquoA Look At The Religious Make-Up Of The 114th Congressrdquo Huffington Post January 5 2015 sec Religion httpwwwhuffingtonpostcom20150105congress-religious-affiliation_n_6417074html

Boring M Eugene Mark A Commentary The New Testament Library Louisville Ky Westminster John Knox Press 2006

Carter Warren Matthew and the Margins A Socio-Political and Religious Reading Journal for the Study of the New Testament Supplement Series 204 Sheffield Sheffield Academic Press 2000

Charles J Daryl ldquoGarnishing with the lsquoGreater Righteousnessrsquo The Disciplersquos Relationship to the Law (Matthew 517-20)rdquo Bulletin for Biblical Research 12 (2002) 1ndash15

Clement of Alexanria The Rich Manrsquos Salvation Translated by G W Butterworth Loeb Classical Library 92 Cambridge Harvard University Press 1919

Daly Lois K ldquoEcofeminism Reverence for Life and Feminist Theological Ethicsrdquo Pages 88ndash108 in Liberating Life Contemporary Approaches to Ecological Theology Maryknoll NY Orbis 1990

mdashmdashmdash ldquoEcofeminisms and Ethicsrdquo The Annual of the Society of Christian Ethics 1994 285ndash90

Davies W D and Dale C Allison Jr A Critical and Exegetical Commentary on the Gospel according to Saint Matthew 3 vols The International Critical

50

Commentary on the Holy Scriptures of the Old and New Testaments London TampT Clark International 2004

France R T The Gospel of Matthew The New International Commentary on the New Testament Grand Rapids Mich Eerdmans 2007

Garland David E ldquoResponse to lsquoSanctuary Campusrsquo Petitionrdquo February 20 2017

Garlington Don B ldquoThe lsquoBetter Righteousnessrsquo Matthew 520rdquo Bulletin for Biblical Research 20 (2010) 479ndash502

Goodacre Mark The Case against Q Studies in Markan Priority and Synoptic Problem Harrisburg Pa Trinity Press International 2002

Grindheim Sigurd ldquoIgnorance Is Bliss Attitudinal Aspects of the Judgment according to Works in Matthew 2531-46rdquo Novum Testamentum 50 (2008) 313ndash31

Hagner Donald A ldquoLaw Righteousness and Discipleship in Matthewrdquo Word amp World 18 (1998) 364ndash71

Howell Nancy R ldquoEcofeminism What One Needs to Knowrdquo Zygon 32 (1997) 231ndash41

ldquoInaugural Address Trumprsquos Full Speechrdquo CNN Accessed March 31 2017 httpwwwcnncom20170120politicstrump-inaugural-addressindexhtml

Keck Leander E ed General Articles on the New Testament The Gospel of Matthew The Gospel of Mark The New Interpreterrsquos Bible Nashville Tenn Abingdon Press 2007

Keener Craig S Matthew The IVP New Testament Commentary Series Downers Grove Ill InterVarsity Press 1997

Krogstad Jens Manuel and Jynnah Radford60 comments ldquoKey Facts about Refugees to the USrdquo Pew Research Center January 30 2017 httpwwwpewresearchorgfact-tank20170130key-facts-about-refugees-to-the-u-s

Library C N N ldquoFlint Water Crisis Fast Factsrdquo CNN Accessed April 9 2017 httpwwwcnncom20160304usflint-water-crisis-fast-factsindexhtml

Lincoln Lucy ldquoTranslating Hebrew and Greek Terms for Sheep and Goatsrdquo The Bible Translator 47 (1996) 322ndash35

Lohr C H ldquoOral Techniques in the Gospel of Matthewrdquo The Catholic Biblical Qarterly 23 (1961) 403ndash35

Luz Ulrich Matthew A Commentary 3 vols Trans James E Crouch Hermeneia Minneapolis Augsburg Fortress 2001-2007

51

ldquoMake Baylor University a Sanctuary Campusrdquo Google Docs Accessed April 2 2017 httpsdocsgooglecomformsde1FAIpQLSfkC-kxwl1SZSkMV3Guhd_3qh-ZEY_Q95vvtMyQ-tWjEdC8YQviewformc=0ampw=1ampusp=embed_facebook

McFague Sallie Metaphorical Theology Models of God in Religious Language Philadelphia Fortress Press 1982

McIntosh Peggy ldquoWhite Privilege Unpacking the Invisible Knapsackrdquo Pages 191ndash96 in Understanding Prejudice and Discrimination New York NY McGraw-Hill 2003

Moe-Lobeda Cynthia D Resisting Structural Evil Love as Ecological and Economic Vocation Minneapolis Minn Fortress Press 2013

Murphy Frederick James An Introduction to Jesus and the Gospels Nashville Abingdon Press 2005

Neusner Jacob ldquoThe Formation of Rabbinic Judaism From the Mishnahrsquos Philosophy to the Talmudrsquos Religionrdquo Communio Viatorum 44 (2002) 19ndash43

Nolland John The Gospel of Matthew A Commentary on the Greek Text The New International Greek Testament Commentary Grand Rapids Mich Eerdmans 2005

Overman J Andrew Matthewrsquos Gospel and Formative Judaism The Social World of the Matthean Community Minneapolis Fortress Press 1990

Saldarini Anthony J Matthewrsquos Christian-Jewish Community Chicago Studies in the History of Judaism Chicago University of Chicago Press 1994

Sim David C The Gospel of Matthew and Christian Judaism The History and Social Setting of the Matthean Community Studies of the New Testament and Its World Edinburgh TampT Clark 1998

Stegner William Richard ldquoBreaking Away The Conflict with Formative Judaismrdquo Biblical Research 40 (1995) 7ndash36

Strauss Mark L Mark Zondervan Exegetical Commentary on the New Testament Grand Rapids Mich Zondervan 2014

ldquoSweatshop - Deadly Fashionrdquo Aftenposten Accessed March 30 2017 httpwwwaftenpostennowebtvkategori10514

ldquoThe Health-Wealth Gaprdquo American Psychological Association Accessed April 9 2017 httpwwwapaorgmonitor201310health-wealthaspx

52

Walton Steve ldquoWhat Are the Gospels Richard Burridgersquos Impact on Scholarly Understanding of the Genre of the Gospelsrdquo Currents in Biblical Research 14 (2015) 81ndash93

Washington Examiner Staff ldquoFULL TEXT Read Trumprsquos Revised Travel Ban Executive Orderrdquo Washington Examiner Accessed April 9 2017 httpwwwwashingtonexaminercomfull-text-read-trumps-revised-travel-ban-executive-orderarticle2616538

Weber Kathleen ldquoThe Image of Sheep and Goats in Matthew 2531-46rdquo The Catholic Biblical Quarterly 59 (1997) 657-78

Witherington Ben Matthew Smyth amp Helwys Bible Commentary Macon Ga Smyth amp Helwys 2006

Winerip Michael Schwirtz Michael and Robert Gebeloff ldquoThe Scourge of Racial Bias in New York Statersquos Prisonsrdquo The New York Times December 3 2016 httpswwwnytimescom20161203nyregionnew-york-state-prisons-inmates-racial-biashtml

ldquoWorld Hunger Poverty Facts Statistics 2016rdquo World Hunger News Accessed April 9 2017 httpwwwworldhungerorg2015-world-hunger-and-poverty-facts-and-statistics

APPROVED BY DIRECTOR OF HONORS THESIS ____________________________________________________

Dr Lidija Novakovic Department of Religion APPROVED BY THE HONORS PROGRAM _______________________________________________________ Dr Elizabeth Corey Director DATE _______________________



Baylor University


Honors Program

By


Waco Texas

Spring 2017

ii

TABLE OF CONTENTS

Acknowledgments iii

Introduction 1




Bibliography 49

iii

ACKNOWLEDGMENTS














my classmates






1

INTRODUCTION
















in need





2






















3


communicate

















4

CHAPTER ONE











Gospel

Date and Sources







5













6




ldquokingrdquo11

Authorship











7


Location

















8









Life in Antioch










9


















10


















11






















12



















13


















14











15

CHAPTER TWO


Matthew 2531-46



16















The Opening Scene







17





















18








these












19



















20




















21



















22























23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52









Baylor University


Honors Program

By


Waco Texas

Spring 2017

ii

TABLE OF CONTENTS

Acknowledgments iii

Introduction 1




Bibliography 49

iii

ACKNOWLEDGMENTS














my classmates






1

INTRODUCTION
















in need





2






















3


communicate

















4

CHAPTER ONE











Gospel

Date and Sources







5













6




ldquokingrdquo11

Authorship











7


Location

















8









Life in Antioch










9


















10


















11






















12



















13


















14











15

CHAPTER TWO


Matthew 2531-46



16















The Opening Scene







17





















18








these












19



















20




















21



















22























23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







ii

TABLE OF CONTENTS

Acknowledgments iii

Introduction 1




Bibliography 49

iii

ACKNOWLEDGMENTS














my classmates






1

INTRODUCTION
















in need





2






















3


communicate

















4

CHAPTER ONE











Gospel

Date and Sources







5













6




ldquokingrdquo11

Authorship











7


Location

















8









Life in Antioch










9


















10


















11






















12



















13


















14











15

CHAPTER TWO


Matthew 2531-46



16















The Opening Scene







17





















18








these












19



















20




















21



















22























23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







iii

ACKNOWLEDGMENTS














my classmates






1

INTRODUCTION
















in need





2






















3


communicate

















4

CHAPTER ONE











Gospel

Date and Sources







5













6




ldquokingrdquo11

Authorship











7


Location

















8









Life in Antioch










9


















10


















11






















12



















13


















14











15

CHAPTER TWO


Matthew 2531-46



16















The Opening Scene







17





















18








these












19



















20




















21



















22























23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







1

INTRODUCTION
















in need





2






















3


communicate

















4

CHAPTER ONE











Gospel

Date and Sources







5













6




ldquokingrdquo11

Authorship











7


Location

















8









Life in Antioch










9


















10


















11






















12



















13


















14











15

CHAPTER TWO


Matthew 2531-46



16















The Opening Scene







17





















18








these












19



















20




















21



















22























23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







2






















3


communicate

















4

CHAPTER ONE











Gospel

Date and Sources







5













6




ldquokingrdquo11

Authorship











7


Location

















8









Life in Antioch










9


















10


















11






















12



















13


















14











15

CHAPTER TWO


Matthew 2531-46



16















The Opening Scene







17





















18








these












19



















20




















21



















22























23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







3


communicate

















4

CHAPTER ONE











Gospel

Date and Sources







5













6




ldquokingrdquo11

Authorship











7


Location

















8









Life in Antioch










9


















10


















11






















12



















13


















14











15

CHAPTER TWO


Matthew 2531-46



16















The Opening Scene







17





















18








these












19



















20




















21



















22























23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







4

CHAPTER ONE











Gospel

Date and Sources







5













6




ldquokingrdquo11

Authorship











7


Location

















8









Life in Antioch










9


















10


















11






















12



















13


















14











15

CHAPTER TWO


Matthew 2531-46



16















The Opening Scene







17





















18








these












19



















20




















21



















22























23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







5













6




ldquokingrdquo11

Authorship











7


Location

















8









Life in Antioch










9


















10


















11






















12



















13


















14











15

CHAPTER TWO


Matthew 2531-46



16















The Opening Scene







17





















18








these












19



















20




















21



















22























23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







6




ldquokingrdquo11

Authorship











7


Location

















8









Life in Antioch










9


















10


















11






















12



















13


















14











15

CHAPTER TWO


Matthew 2531-46



16















The Opening Scene







17





















18








these












19



















20




















21



















22























23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







7


Location

















8









Life in Antioch










9


















10


















11






















12



















13


















14











15

CHAPTER TWO


Matthew 2531-46



16















The Opening Scene







17





















18








these












19



















20




















21



















22























23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







8









Life in Antioch










9


















10


















11






















12



















13


















14











15

CHAPTER TWO


Matthew 2531-46



16















The Opening Scene







17





















18








these












19



















20




















21



















22























23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







9


















10


















11






















12



















13


















14











15

CHAPTER TWO


Matthew 2531-46



16















The Opening Scene







17





















18








these












19



















20




















21



















22























23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







10


















11






















12



















13


















14











15

CHAPTER TWO


Matthew 2531-46



16















The Opening Scene







17





















18








these












19



















20




















21



















22























23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







11






















12



















13


















14











15

CHAPTER TWO


Matthew 2531-46



16















The Opening Scene







17





















18








these












19



















20




















21



















22























23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







12



















13


















14











15

CHAPTER TWO


Matthew 2531-46



16















The Opening Scene







17





















18








these












19



















20




















21



















22























23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







13


















14











15

CHAPTER TWO


Matthew 2531-46



16















The Opening Scene







17





















18








these












19



















20




















21



















22























23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







14











15

CHAPTER TWO


Matthew 2531-46



16















The Opening Scene







17





















18








these












19



















20




















21



















22























23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







15

CHAPTER TWO


Matthew 2531-46



16















The Opening Scene







17





















18








these












19



















20




















21



















22























23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







16















The Opening Scene







17





















18








these












19



















20




















21



















22























23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







17





















18








these












19



















20




















21



















22























23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







18








these












19



















20




















21



















22























23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







19



















20




















21



















22























23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







20




















21



















22























23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







21



















22























23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







22























23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







23







2239 Lev 1918)














24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







24












25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







25





















26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







26






















27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







27











who are disciples79












28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







28





















29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







29

strongest










v 34


v 41






30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







30





creationrdquo88

















31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







31


















rdquo

32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







32





















33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







33





















34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







34
















society







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







35


36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







36

CHAPTER THREE







Lobeda explains









37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







37
















2531-46






38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







38
















collective effort








39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







39






















40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







40














happening






41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







41

















42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







42




















43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







43





















44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







44
























45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







45



















46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







46

















47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







47










Final Thoughts














48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







48















practice


49

BIBLIOGRAPHY


2013












50

















51















52







49

BIBLIOGRAPHY


2013












50

















51















52







50

















51















52







51















52







52







Matthew 25:31-46 – The Least of These Then and Now

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Transcript of Matthew 25:31-46 – The Least of These Then and Now