Read

Matthew 25:31-46

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Development

The parable of the judgment of the nations is typical of the Gospel of Matthew and appears after the parable of the talents that we all know.

Here we are going to make a comparison between those three workers and us,  

The theme of waiting for the return of the Lord, that is, the end of time, culminates here with this parable that resolves the parables that precede it and is the conclusion of Jesus' ministry.

This parable is not only the culmination of Jesus' teaching ministry, but also the giving of his life. That is why immediately after this parable, the Gospel of Matthew says: "When Jesus had finished all these words, he said to his disciples: 'You know that within two days the Passover is celebrated, and the Son of man will be handed over to be crucified'” (Matthew 26:1-2).

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In all the previous parables, the owner who had gone on a trip (Matthew 24:46), the groom who was late in arriving (Matthew 25:1), and the rich boss (Matthew 25:14) in all of these the owners did not they were in their homes all were out or absent.

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An extra fact

Now the king/Son of mankind is present in his glory. The expression "Son of humanity," comes from the 1995 Reina Valera version or "Son of man," appears sixty-nine times in the original Greek of the Synoptic Gospels and thirty times in the Gospel of Matthew alone.

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As we can see, Jesus reiterates his teachings about the son of man, but this time, unlike other times, he is not focused on waiting, but rather on what will happen when he returns.

(Matthew 24:31-31; 25:31-32)

 

According to what Matthew tells us, All the chosen and chosen and all nations will be gathered in one place and there will be a mixed flock of sheep and goats; just and unjust will be together in the same assembly.

Then The Son of humanity will put the sheep on his right and the goats on his left, a point to emphasize that the Hebrews believed that the goats were a bad omen, because they were carriers of evil (Leviticus 4:24; 16:21- 22).

 

Jesus will call the sheep placed at his right hand “blessed” and will give them their inheritance, which is the kingdom prepared for them “from the foundation of the world”.

Let us remember what Jesus said, in (Matthew 5:1-12) and their respective awards. There are three groups that are related to the "Kingdom" or an inheritance: "The poor in spirit" who are said to be the kingdom of heaven (Matthew 5:3), "The meek" of who are said to “Inherit the earth” (Matthew 5:5) and “Those who are persecuted for justice's sake” who are also said to be the kingdom of heaven (Matthew 5:10). It may be that the labeling of the sheep on the right as "Fair" (Matthew 25:34) may be a reference to (Matthew 5:10). And this would then confirm that the parable is the end of the teaching ministry of Jesus according to the Gospel of Matthew which began in chapter five.

 

In the verses of (Matthew 5:35-36), we can see that Jesus identifies with those who suffer, as a direct result of an action or lack of action. This indicates the preferential option of Jesus for the poor. Jesus not only speaks of other people in conditions of hunger, thirst and abandonment, and in solidarity with the marginalized and excluded, but he speaks as if he were one of them, as one of those who wish to be welcomed, cared for and accompanied. Basically, Jesus is thanking the righteous for taking care of him when he needed it most.

 

The “Righteous” respond to him in (Matthew 25: 37-39) asking him: “Lord, when did we see you hungry and feed you, or thirsty and give you drink? And when did we see you a stranger and take you in, or naked and clothe you? Or when we saw you sick or in jail, and we went to see you? They are essentially asking you, “When did we respond?” They were unaware of the presence of Jesus in the dispossessed and cannot remember when they attended to their needs. For some reason, they do not recognize that they cared for the humblest whom Jesus considers his brothers and sisters. Jesus, although he has the title of king, is not a king of strength, material wealth or power, but hides those attributes under their opposites: weakness, poverty and humility.

 

Jesus says to the sheep on his right: “Come, you blessed of my Father” (Matthew 25:34) and to the goats on his left: “Depart from me, you cursed” (Matthew 25:41). Goats are condemned because they did not care for their most needy neighbors (Matthew 25:42-43).

 

And now, at the end of time, when their lack of action is presented to them, they still do not recognize it, they still deny their sin of omission (Their free and conscious abstention from doing something that they could and should have done). They respond to accusations or remarks to Jesus with the following questions: “Lord, when did we see you hungry, thirsty, a stranger, naked, sick, or in prison, and we did not serve you?” (Matthew 25:44).

 

The “Damn” goats only saw themselves, they remained hunched inward, enslaved to individualism that severed their ties to the needy community in their midst. Individualism and their stooped posture prevented them from “Seeing” the king (Christ) in suffering people and made them unable to help, care for, serve or do what is right for other people and for Jesus

(Matthew 25:45).

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Jesus was answering all those people who were not willing to respond to the needs of their neighbor and were not capable of understanding Jesus' indignation or the fact that they were offending him in a personal and direct way.

That is why the judgment of Jesus opens two different paths: The "Righteous" will go to eternal life and the "Damned" to eternal punishment, which is also understood as torment, which is a result of their sin of omission.

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I reflect and respond

1. Why will he be judged on the last day?

2. Why isn't it enough to just give money to the poor?

3. Which of the 6 things mentioned in verses 35-36 have you done recently?

4. Who are we really ignoring when we neglect those in need?

 

Read

Deuteronomy 15:7-10

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Development

In the life of ancient Israel, the relationship with God was expressed in the relations of solidarity among the people. This passage from the book of Deuteronomy illustrates this relationship very well: the Israelites must be willing to “Open their hand” to the poor as to their own brothers or sisters.

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The law of Moses established that the seventh year the fields were not to be cultivated (Leviticus 25: 4; Exodus 23:10-11). This is due to reasons of a religious nature, it was a "Sabbath of the land", which reminded Israel that the true owner of the land was God himself.

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But this prescription, despite being religious in nature, also had an important social consequence. The seventh year was also the "Remission Year" (Deuteronomy 15:1), of the cancellation of debts.

Thus, as it approached, lenders tended to become reticent at the risk of a "clean slate" that would hurt them.

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This is what the author calls "creeping thinking" (Deuteronomy 15:9). This thought could even become a true sin (Deuteronomy 15:9), because "Whoever exploits the needy insults his Maker" (Proverbs 14:31). Conversely, giving generously will lead to God's blessing (Deuteronomy 15:10).

The last verse of the passage: “The earth will never cease to have poor people” (Deuteronomy 15:11) reminds us of the words of Jesus (John 12:8).

This somewhat pessimistic statement about the persistence of poverty implies a forceful reminder of the command at the heart of the passage: “Open your hand to the poor, to the needy brother who lives in your land” (Deuteronomy 15: eleven). Indeed, if we see our brothers in need and open our hands to them (1 John 3:17) we reflect God's love towards humanity.

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We reflect and respond

1. What does it mean to be “hard-hearted” or “tight-fisted?”

2. What kind of generosity does God expect of you?

3. Who are some of the poor and needy around you – and how are you going to help them?

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Read

James 1:27

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Development

"Pure Religion" thus begins the verse "Religion" (Colossians 2:18). It is here evidently used in the sense of piety, or as we commonly use the word religion.

The objective of the Apostle Santiago is to describe what essentially enters into religion; what it will do when it is properly and fairly developed. The phrase "Pure Religion" means that which is genuine and sincere, or which is free from any improper mixture.

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"And blameless before God and the Father" - What God sees as pure and blameless. I think I suppose that here we find a metaphor taken from pearls or gems, which must be pure or without stains.

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"Is this it?" That is, this enters into it; or this is the religion that God approves. The Apostle James does not say that this is all religion, that there is nothing more essential to it; but his general design is clearly to show that religion will lead to a holy life, and he mentions this as a specimen, or an instance of what it will lead us to do. The things you specify here are in fact two:

That pure religion will lead to a life of practical benevolence; and, That will keep us intact from the world.

If these things are found, they show that there is true piety. If they are not, there are none.

To visit the orphans and widows in their affliction-

Go see, take care, be ready to help them. This is an instance or sample of what true religion will do, showing that it will lead to a life of practical benevolence. It can be observed in this regard:

1 - That this has always been considered essential in true religion; for he is, therefore, an imitation of God, who is "a father of orphans and a judge of widows in his holy habitation," (Psalm 68:5); and who has always revealed himself as his friend, (Deuteronomy 10:18; Deuteronomy 14:29; Psalm 10:14; Psalm 82:3; Isaiah 1:17; Jeremiah 7:7; Jeremiah 49:11; Hosea 14:3 ).

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2 - Religion is depicted as leading his friends to do this, or this is required everywhere of those who claim to be religious, (Isaiah 1:17; Deuteronomy 24:17; Deuteronomy 14:29; Exodus 22:22; Job 29:11)

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3 - Where there is this disposition to be the true friend of the widow and orphan, there will also be other corresponding things that make up the religious character.

This will not be alone. It will show what the heart is and will show that it will ever be ready to do good.

If a man, for his own reasons, is the true friend of the widow and orphan, he will be the friend of all good words and works, and we may trust him in any way to do good.

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And to keep yourself intact from the world (Romans 12:2; James 4:4; 1 John 2:15).

That is, religion will keep us away from the maxims, vices, and corruptions that prevail in the world, and it will make us holy. In fact, these two things can be said to constitute religion.

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If a man is truly benevolent, he bears the image of that God who is the source of benevolence; and if he is pure and uncontaminated in his walk and deportation, he also resembles his Maker, because he is holy. If you don't have these things, you can't have any substantiated evidence that you are a Christian because it is always the nature and tendency of religion to produce these things.

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Therefore it is easy for a man to determine if he has any religion; and equally easy to see that religion is eminently desirable. Who can doubt that this is good, that it leads to compassion for the poor and helpless, and that it makes heart and life pure?

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Reflect and Respond

1. What is true religion in the sight of God?

2. For whom does God have a special concern?

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Send your answer to the following E-mail:

iglesialaverdaderapalabra@gmail.com

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