A Season for Everything
Commentary
After ten years of employment at a certain company, a mid-level manager is called into a special meeting on a cold January night. Upon arrival into the meeting room, the mid-level manager (or staff persons) is surprised to see a regional manager present in the room along with several fellow workers, a face on the Zoom screen and the manager’s supervisor. After the regional manager opens the meeting, immediately three people in one corner of the room start peppering criticisms, and nitpick pot shots at the mid-level manager or staff person. The rest of the people around the table remain silent with a silent stare on their faces. The one person on the Zoom screen makes an occasional observation.
The mid-level manager feels as if they are getting “mugged.” The same three people keep pointing out the shortcomings of their mid-level and regional managers and even suggest they are aging out of this job and might consider retiring soon. Gray hair is growing from the person’s head hair already. The regional manager tries to avoid conflict. The rest of the people sitting around table, do so in silence. Not one voice of defense is raised on behalf of their colleague.
The mid manager tries to defend themself, but to no avail. The three complainers are vocally calling the shots and dominating in this meeting! The regional manager strongly suggests the resolution to be that the mid-level manager or staff person plan on retiring before years’ end but do so in an amicable manner so as not to create chaos or congestion. The mid-level manager feels betrayed! The regional manager wants the staff person to continue their jobs as normal until they find a retirement place to live and make arrangement with the organization’s pension department.
After the meeting, there is a time of refreshments. Now all the sudden, everybody is talkative! The mid manager immediately leaves the room stunned while standing in the lobby! All of the silent friends around the table either leave in silence or whisper, “I am sorry, I don’t know what to say.” We will see you at work tomorrow in the office.
How does person carry on a Christian discipleship ministry after this late-night January meeting (or mugging)? Christian discipleship will be a difficult task to put it mildly. Such scenes occur in many places of employment such as medical, business, church, and academic organizations. Where is God? How does a person of faith respond in a sincere way and yet not lash out in anger? This staff person was expected to do a public presentation on behalf of the organization the next evening. What a New Year’s shock! It is nothing like New Year celebrations on Times Square broadcasted on TV. It is more like a horror movie. How do Christian disciples respond in such difficult times?
All three of today’s texts address one dimension of the difficulties of practicing discipleship in unpredictable, changing and often cruel times. Ecclesiastes 3 is a reminder for everything there is a season, therefore do not worry. Revelation 21 points to a New Jerusalem. Matthew 25 speaks of accountability to a higher God and the Son of Man.
Ecclesiastes 3:1-9
Qoheleth (The Preacher) the author of this book, which was written during the malaise of the Greek rule (Limburg dates it 256 BCE, other authors date it during the Persian period of 538-539 BCE) is disillusioned, and experiences unfair economic conditions. Jews are a small island of the population among other religions of the times. This book is not for everybody. Rather it is for the reluctant, bored person. There is no strong prophetic voice or mighty acts of a transcendent God in this book. If anything, God is silent and removed. All is vanity, like a brief puff of breath—is the recurring theme of the book. Life is empty, without substance or significance. Life is transitory, not lasting. Therefore, enjoy life while you can (Limburg, 12, 16).
James Limburg shares a timely story in his book, Encountering Ecclesiastes: a Book of our Time. Julie was a college student in his class who did not want to take religion class for her college degree requirements. She preferred to take philosophy instead. “Julie” made a point of ignoring Limburg during his lectures on Genesis, Jospeh and prophets like Amos. In fact, she brought a newspaper to class and read it during his lecture in order to let him know of her dislike for the course. Then, the Book of Ecclesiastes was introduced, and Julie took notice. She paid closer attention in class and responded to the “Who knows” questions of the book. She blurted out, “Right on! Who knows? Who knows about any of this religion stuff? That is just what I believe! Who knows anyway?” She paid careful attention in class and came up to Limburg’s desk with more questions. She kept letter contact with her former professor after she graduated (Limburg, 41-42).
For the staff person in the opening illustration, the counsel is to enjoy life while he or she can do so. Who knows what will happen in the future? Still go out to lunch with other people. Socialize as normal and get on with life as if the “mugging meeting” does not matter. If there is a birthday party or children’s event, the staff person is invited to attend, then go for it. Enjoy parties while we can do so. Everybody has a time or a season to plant, grow, live, or die. Each person in that meeting room will have their day for the “mugging” as gray hair grows from their heads. In fact, the organization itself has a time to be born and a time to die (3:2). This is life, do not take it personally. Only God knows the right times for anything. We simply never know what God is up to in the changing seasons of time. Work, education and pleasing other people is not the ultimate concern of the believer. Ecclesiastes 12:13-14 might be one interpretative lens for reading the entire book, “The end of the matter; all has been heard. Fear God and keep his commandments; for that is the whole duty of everyone. For God will bring every good deed into judgement, including every secret thing, whether good or evil.”
In small, struggling churches I have served, I have often started out a sermon by asking, “When it is our time to born and our time to die?” (Ecclesiastes 3:2). Then I raised the Ecclesiastes 3:9 question of, “What gain have workers from their toil?” For example, will future generations value the church building to the point of pouring more money into overhead, salaries, and equipment? What are higher commitments we have in using our resources for our place of worship?
Discipleship by this definition is not to lose sleep over other people’s judgments about us. Fearing God and keeping his commandments is all that matters (12:13-14) in this definition of discipleship. Once this is in place, the staff person might go order a pizza and take it home to be with the family. A meaningful life is not found in labor, more education or seeking more pleasures. God only knows what the future holds for anybody—just keep on keeping on as a Christian disciple the best way we know how to do so. [Brown, William, Interpretation, A Bible Commentary for Teaching and Preaching: Ecclesiastes, (Louisville, KY: Westminster John Knox, 2000), Limburg, James, Encountering Ecclesiastes: A Book of Our Time, (Grand Rapids, MI. Wm. B. Eerdmans, 2006)].
Revelation 21:1-6
Then he said to me, “It is done! I am the alpha and the omega, the beginning, and the end. To the thirsty I will give water from the spring of the water of life.” Revelation 21:6. This might be a good interpretative lens in reading the entire Book of Revelation. Scot McKnight and Cody Matchett have written a very practical book entitled, Revelation for the Rest of Us: A Prophetic Call to Follow Jesus as a Dissident Disciple. (Hereafter, abbreviated, “McKnight”). The authors argue Revelation is a practical discipleship manual for those who wish to push back against the forces of the “dragon” (evil) in favor of the “lamb” (Jesus), or Babylon (wicked, bloodthirsty city or Jerusalem (city of new life).
Reading Revelation as mere predictions of an apocalyptic future for timely events one reads in the news does disservice to sacred scripture. It is a book for discipleship for all times! For example, “Babylon” is the “anti-god, opulent, murderous image, militaristic economically expositive, arrogant city in any time or age. This includes the reigns of: Rome, Hitler, Pol Pt, Colonialism and other wicked empires” (McKight, 102). Dissident discipleship against Babylon in any time period includes declaring the glories of Christ, preaching the gospel in word and deed, teaching the word, administering the sacraments, and living in fellowship with other believers as a signpost of the coming New Jerusalem [in Revelation 21] (McKnight 245).
Church is neither a democracy where one can get voted in or out of office, nor a monarchy with changing human leaders. It is a fellowship of faithful collaborators who live under the values of the Christ, Lord, lamb, logos and light as found in Christian scriptures (McKnight, 243).
One sermon idea suggested by McKnight might be to ask if people identify with Team Lamb or Team Dragon? Dating of Revelation is disputed between the time of Emperor Nero (65-69 CE), or Domitian (81-96CE). In either case, Christians in all seven churches have the same sort of problems church have today. The call is to be faithful to the images of Christ (lamb, bride, lion of Judah etc.) in any time, when wicked forces seduce people to put aside their otherwise better judgment in allowing power people, seductive forces of titillation and false idols to seduce them into a trail which leads to destruction (Lake of Fire, Revelation 19:20-21).
For sermon ideas, I continue to use the metaphor my Lutheran Internship Supervisor gave me. Revelation is good news in a bad news situation. While evil seems to have the upper hand, the God of Scripture prevails. In the case of the opening illustration, the staff person has bad news. He or she may lose their job before year’s end. The good news remains that faithful disciples will have new life as described in Revelation of the New Jerusalem. Identifying bad news in any given community or context names the “beast or dragon” of the day. The good news continues to be from the loud voice from the throne, “I am the alpha and the omega…” (21: 3, 6). It could loss of businesses, school system, natural weather disaster or tragedy in a school shooting.
Other themes include that there is a heavenly reward after times of trial, testing and defeat. There will be positive consequences for people of faith after the great white throne judgment. The Messiah is the final conqueror of the universe not through violence but the water of life (11:18). One could also make a case for a new creation to come from this text. A preacher could preach on contrasting an unholy city of Babylon against the hold city of the New Jerusalem. Can urban renewal projects ever create a truly new Jerusalem? (Smith, 342-348).
Another theme one might preach on is God announcing openly, “It is done” (21:5). There is no secret, deceitful underhanded efforts to pull a “bait and switch” of what looks good later turns out to be evil. God’s openly sovereign rule is maintained. Despite all outward appearances, God will prevail at the very end. People of faithful are called into fidelity as faithful spouse with the Lord, rather than falling for the seductions of immediate gratification of false idols or harlot of Babylon, who also rides on a beast into the Lake of fire (Resseguie).
For the staff person in the opening illustration, the call is to be faithful even when it appears that wicked voices seem to have the upper hand. Ultimately, God is victor. Faith in the crucified and risen Christ (lamb) will inaugurate a bright life in the New Jerusalem. [Sources: Krodel, Gerhard A., Augsburg Commentary on the New Testament: Revelation, Minneapolis, MN: Augsburg Fortress, 1989); Revelation for the Rest of Us: A Prophetic Call to Follow Jesus as a Dissident Disciple, Grand Rapids, MI: Zondervan, 2023); Resseguie, James L, The Revelation of John: A Narrative Commentary, Grand Rapids, MI: Baker Academic, 2009)].
Matthew 25:31-46
This text is unique to Matthew. It is the end of Jesus’ formal teachings in this gospel. It is also a great judgment theme. “When the Son of Man comes—a theme has been repeated with rising intensity (Matthew 24:30-31, 39, 44, 46; 25:6,9)—he will repay every person according to their actions. (16:27-28). This also echoes Daniel 7:13-14 as the Son of Man is defined as one who given dominion and glory and kingship, that all peoples, languages should serve him.” (Culpepper, 496).
The metaphor of judgement between the sheep and goats of all nations has raised the question regarding whether both gentiles and Jews are in this scene. If so, possibly Jews who have done the good works cited below are within the same fold of sheep as the Christians. This suggests anybody who does acts of mercy regardless of their church/temple affiliation are welcomed into the sheepfold here. The list of six acts of mercy are in three pair. Hebrew Scriptures already have these command written in Deuteronomy 10:19 (care for strangers), Leviticus 19:9, 23:22 (poor and aliens), Isaiah 58 (the hungry), Ezekiel 18:7 (Naked). The point being that people who are familiar with the Hebrew Scriptures would already know what God identifies as righteous acts of faithful believers in any age. The crux of the text is the ones whom the Son of Man identifies with are those in need. Earlier Matthew 10 refers to giving a cup to those who are thirsty.
This text would support a rewards and punishments system in the New Testament. One way to address this so as it does not to appear as “works righteousness” is to read the entire gospel through the lens of the Great Commission in Matthew 28:16-20. The charge here is to make lifelong learners or disciples (Greek work Mathaiais) of all nations (ethnoi). This lesson provides even more details as to what Matthew defines as a “disciple” (along with the Sermon on the Mount) in Matthew 5-7. The little ones are the vulnerable people of any age.
Hospitality has been a recurring theme in churches for decades. What does this entail? Is merely greeting somebody new in the church lobby, or might it include inviting them out to dinner and listening to their life story and needs? One particular church did do the latter. When their church pews became full, many ushers were not as warm and inviting as in times past. In fact, the church became known as “cliquish.” This might be an error that many churches might avoid. In many 12 Step groups, they ask for newcomers to the program at the beginning of the meeting and tell them at this very meeting they are the most important person here and they offer to have a person sponsor the newcomer. This might be a model for Christian churches as well in welcoming the alien or outsider.
The discomforting portion of this text is when the Son of Man announces judgement on the goats. They were not doubly predestined for such outer darkness (Calvinist view) but it was a result of their deeds—which they knew better as referenced in the Hebrew Scripture texts above. It raises the question to ponder in a sermon of, whether salvation through conversion or baptism/conversion is enough to be included into the flock of sheep. Most people who are not particularly active in religious groups in my experience point to the repentant thief in Luke 23:43, who repented then immediately entered paradise. The admonishment of Jesus here beckons the reader back to Matthew 24, when Jesus calls people of faith to be watch and be ready, as was an Advent theme.
The challenges of this text throughout history is first, does it imply a Christian exclusivism as to who enters into the eternal glory and who is cast into the outer darkness? Also, Reformation theologians might point to Pauline teachings on “Salvation by Faith (Romans 5)” and “For Grace you have been saved through faith” (Ephesians 2:8).
Finally, the text ends with, “And these will go away into eternal punishment, but the righteous shall enter eternal life” (Matthew 25:45). Does this support the basic teaching of good people go to heaven while bad people go to eternal punishment? Is this not the stuff that makes little children go to bed at night afraid that they were not good enough to get into heaven if they committed less than compassionate act that day? I tell my junior high catechism class that like all Bible passages, they should read the entire gospel of Matthew. The Lord’s Prayer (which I encourage to be prayed daily) does contain the petition, “And forgive us our debts as we forgive our debtors” (Matthew 6:12). This goes back to living as a faithful disciple as the Great Commission in Matthew 28:16-20 concludes the gospel message. [Sources: Culpepper, R. Alan, The New Testament Library: Matthew, Louisville, KY: Westminster John Knox Press, 2021), Hagner, Donald A., Word Biblical Commentary: Matthew 14-28, Nashville, TN: Thomas Nelson, 1995)].
Application
Neither the Revelation or Matthew 25 text should be used as a secret wish that one’s enemies be left out of the New Jerusalem or sent into eternal punishment. This only serves to weaponize the Bible texts, thus lowering credibility of the Holy Scriptures in the eyes of many unbelievers. A better motivation is to invite people to become disciplined disciples who live carry out the Lord’s Prayer, “Your kingdom come, your will be done, on earth as it is in heaven” Matthew 6:10. The disciple challenge is to be grounded in prayer and Scriptures. This text pushes back on the notion that getting into the heaven when we die, is the end of the Christian journey. To worship is live out the Great Commission daily. It is to take the sermon on the mount seriously.
Once a pastor had a disruptive student in the catechism class. The student caused much disruption in class. The student later assaulted his parents and siblings. He was arrested and held at the county jail in lock up until his trial. Much of the congregation thought, “Good reddens!” The pastor called the jail to find out when visitation hours were. The pastor made a special trip with Bible and catechism book to sit with the student now wearing an orange jumpsuit and chains on his legs in the visitor’s room. Together they read scripture and did a catechism lesson in the visitor’s room. Some parishioners wondered if the pastor should be encouraging “this type of person to be attending our church?” The family was grateful. Such incidents were a bone of contention until the pastor’s “out of the box” thinking got him fired from the church and area judicatory. It raises the question of hospitality in modern churches.
Another pastor in a differing community had a youth program where teens from the bad side of town attended the midweek group activities. Soon their parents were curious and attended this church. Some of the more financially well-off members chastened the pastor for “allowing those kinds of people in our pews.” This occurs in a day when PEW research reports that membership in many American churches is declining below 50%!? How does one interpret such stories in lieu of the Matthew 25 lesson this new year?
Alternative Application
“Chester” the town crooked businessman has suddenly died! He was not well liked, except by people who ran less than ethical or legal business transactions. He cheated on his wife. His grown-up kids have left the state to keep distance from him. He squandered much of the money he made on gambling, loose living, and alcohol consumption. The funeral director is also the local church council president. The funeral director pressured the pastor into doing Chester’s funeral. As the pastor sits with the family, an older relative comments, “He is in a better place now. We know he was not always good. But who is perfect? Pastor, please be kind in your words about my cousin Chester.” The pastor wonders if we live in times where everybody gets to go to heaven—regardless of their deeds on this earth?” Is the general public like this relative who is effectively a universalist on life and death matters? The pastor consulted another pastoral colleague. He did not want to preach Chester into heaven, nor did he want to suggest Chester is cast out into the outer darkness. The pastor decided to preach along the lines of, “I did not know Chester. But I know the God who created Chester. This God is gracious. This God is also just and fair. Only God knows what was on Chester’s heart. Our task is to bid Chester farewell and commend Chester to the God we know in scripture.” Did the pastor take the easy way out? Should he have preached Chester into heaven? All of these questions are prompted by this Matthew 25 text, only found in this gospel this year.
The mid-level manager feels as if they are getting “mugged.” The same three people keep pointing out the shortcomings of their mid-level and regional managers and even suggest they are aging out of this job and might consider retiring soon. Gray hair is growing from the person’s head hair already. The regional manager tries to avoid conflict. The rest of the people sitting around table, do so in silence. Not one voice of defense is raised on behalf of their colleague.
The mid manager tries to defend themself, but to no avail. The three complainers are vocally calling the shots and dominating in this meeting! The regional manager strongly suggests the resolution to be that the mid-level manager or staff person plan on retiring before years’ end but do so in an amicable manner so as not to create chaos or congestion. The mid-level manager feels betrayed! The regional manager wants the staff person to continue their jobs as normal until they find a retirement place to live and make arrangement with the organization’s pension department.
After the meeting, there is a time of refreshments. Now all the sudden, everybody is talkative! The mid manager immediately leaves the room stunned while standing in the lobby! All of the silent friends around the table either leave in silence or whisper, “I am sorry, I don’t know what to say.” We will see you at work tomorrow in the office.
How does person carry on a Christian discipleship ministry after this late-night January meeting (or mugging)? Christian discipleship will be a difficult task to put it mildly. Such scenes occur in many places of employment such as medical, business, church, and academic organizations. Where is God? How does a person of faith respond in a sincere way and yet not lash out in anger? This staff person was expected to do a public presentation on behalf of the organization the next evening. What a New Year’s shock! It is nothing like New Year celebrations on Times Square broadcasted on TV. It is more like a horror movie. How do Christian disciples respond in such difficult times?
All three of today’s texts address one dimension of the difficulties of practicing discipleship in unpredictable, changing and often cruel times. Ecclesiastes 3 is a reminder for everything there is a season, therefore do not worry. Revelation 21 points to a New Jerusalem. Matthew 25 speaks of accountability to a higher God and the Son of Man.
Ecclesiastes 3:1-9
Qoheleth (The Preacher) the author of this book, which was written during the malaise of the Greek rule (Limburg dates it 256 BCE, other authors date it during the Persian period of 538-539 BCE) is disillusioned, and experiences unfair economic conditions. Jews are a small island of the population among other religions of the times. This book is not for everybody. Rather it is for the reluctant, bored person. There is no strong prophetic voice or mighty acts of a transcendent God in this book. If anything, God is silent and removed. All is vanity, like a brief puff of breath—is the recurring theme of the book. Life is empty, without substance or significance. Life is transitory, not lasting. Therefore, enjoy life while you can (Limburg, 12, 16).
James Limburg shares a timely story in his book, Encountering Ecclesiastes: a Book of our Time. Julie was a college student in his class who did not want to take religion class for her college degree requirements. She preferred to take philosophy instead. “Julie” made a point of ignoring Limburg during his lectures on Genesis, Jospeh and prophets like Amos. In fact, she brought a newspaper to class and read it during his lecture in order to let him know of her dislike for the course. Then, the Book of Ecclesiastes was introduced, and Julie took notice. She paid closer attention in class and responded to the “Who knows” questions of the book. She blurted out, “Right on! Who knows? Who knows about any of this religion stuff? That is just what I believe! Who knows anyway?” She paid careful attention in class and came up to Limburg’s desk with more questions. She kept letter contact with her former professor after she graduated (Limburg, 41-42).
For the staff person in the opening illustration, the counsel is to enjoy life while he or she can do so. Who knows what will happen in the future? Still go out to lunch with other people. Socialize as normal and get on with life as if the “mugging meeting” does not matter. If there is a birthday party or children’s event, the staff person is invited to attend, then go for it. Enjoy parties while we can do so. Everybody has a time or a season to plant, grow, live, or die. Each person in that meeting room will have their day for the “mugging” as gray hair grows from their heads. In fact, the organization itself has a time to be born and a time to die (3:2). This is life, do not take it personally. Only God knows the right times for anything. We simply never know what God is up to in the changing seasons of time. Work, education and pleasing other people is not the ultimate concern of the believer. Ecclesiastes 12:13-14 might be one interpretative lens for reading the entire book, “The end of the matter; all has been heard. Fear God and keep his commandments; for that is the whole duty of everyone. For God will bring every good deed into judgement, including every secret thing, whether good or evil.”
In small, struggling churches I have served, I have often started out a sermon by asking, “When it is our time to born and our time to die?” (Ecclesiastes 3:2). Then I raised the Ecclesiastes 3:9 question of, “What gain have workers from their toil?” For example, will future generations value the church building to the point of pouring more money into overhead, salaries, and equipment? What are higher commitments we have in using our resources for our place of worship?
Discipleship by this definition is not to lose sleep over other people’s judgments about us. Fearing God and keeping his commandments is all that matters (12:13-14) in this definition of discipleship. Once this is in place, the staff person might go order a pizza and take it home to be with the family. A meaningful life is not found in labor, more education or seeking more pleasures. God only knows what the future holds for anybody—just keep on keeping on as a Christian disciple the best way we know how to do so. [Brown, William, Interpretation, A Bible Commentary for Teaching and Preaching: Ecclesiastes, (Louisville, KY: Westminster John Knox, 2000), Limburg, James, Encountering Ecclesiastes: A Book of Our Time, (Grand Rapids, MI. Wm. B. Eerdmans, 2006)].
Revelation 21:1-6
Then he said to me, “It is done! I am the alpha and the omega, the beginning, and the end. To the thirsty I will give water from the spring of the water of life.” Revelation 21:6. This might be a good interpretative lens in reading the entire Book of Revelation. Scot McKnight and Cody Matchett have written a very practical book entitled, Revelation for the Rest of Us: A Prophetic Call to Follow Jesus as a Dissident Disciple. (Hereafter, abbreviated, “McKnight”). The authors argue Revelation is a practical discipleship manual for those who wish to push back against the forces of the “dragon” (evil) in favor of the “lamb” (Jesus), or Babylon (wicked, bloodthirsty city or Jerusalem (city of new life).
Reading Revelation as mere predictions of an apocalyptic future for timely events one reads in the news does disservice to sacred scripture. It is a book for discipleship for all times! For example, “Babylon” is the “anti-god, opulent, murderous image, militaristic economically expositive, arrogant city in any time or age. This includes the reigns of: Rome, Hitler, Pol Pt, Colonialism and other wicked empires” (McKight, 102). Dissident discipleship against Babylon in any time period includes declaring the glories of Christ, preaching the gospel in word and deed, teaching the word, administering the sacraments, and living in fellowship with other believers as a signpost of the coming New Jerusalem [in Revelation 21] (McKnight 245).
Church is neither a democracy where one can get voted in or out of office, nor a monarchy with changing human leaders. It is a fellowship of faithful collaborators who live under the values of the Christ, Lord, lamb, logos and light as found in Christian scriptures (McKnight, 243).
One sermon idea suggested by McKnight might be to ask if people identify with Team Lamb or Team Dragon? Dating of Revelation is disputed between the time of Emperor Nero (65-69 CE), or Domitian (81-96CE). In either case, Christians in all seven churches have the same sort of problems church have today. The call is to be faithful to the images of Christ (lamb, bride, lion of Judah etc.) in any time, when wicked forces seduce people to put aside their otherwise better judgment in allowing power people, seductive forces of titillation and false idols to seduce them into a trail which leads to destruction (Lake of Fire, Revelation 19:20-21).
For sermon ideas, I continue to use the metaphor my Lutheran Internship Supervisor gave me. Revelation is good news in a bad news situation. While evil seems to have the upper hand, the God of Scripture prevails. In the case of the opening illustration, the staff person has bad news. He or she may lose their job before year’s end. The good news remains that faithful disciples will have new life as described in Revelation of the New Jerusalem. Identifying bad news in any given community or context names the “beast or dragon” of the day. The good news continues to be from the loud voice from the throne, “I am the alpha and the omega…” (21: 3, 6). It could loss of businesses, school system, natural weather disaster or tragedy in a school shooting.
Other themes include that there is a heavenly reward after times of trial, testing and defeat. There will be positive consequences for people of faith after the great white throne judgment. The Messiah is the final conqueror of the universe not through violence but the water of life (11:18). One could also make a case for a new creation to come from this text. A preacher could preach on contrasting an unholy city of Babylon against the hold city of the New Jerusalem. Can urban renewal projects ever create a truly new Jerusalem? (Smith, 342-348).
Another theme one might preach on is God announcing openly, “It is done” (21:5). There is no secret, deceitful underhanded efforts to pull a “bait and switch” of what looks good later turns out to be evil. God’s openly sovereign rule is maintained. Despite all outward appearances, God will prevail at the very end. People of faithful are called into fidelity as faithful spouse with the Lord, rather than falling for the seductions of immediate gratification of false idols or harlot of Babylon, who also rides on a beast into the Lake of fire (Resseguie).
For the staff person in the opening illustration, the call is to be faithful even when it appears that wicked voices seem to have the upper hand. Ultimately, God is victor. Faith in the crucified and risen Christ (lamb) will inaugurate a bright life in the New Jerusalem. [Sources: Krodel, Gerhard A., Augsburg Commentary on the New Testament: Revelation, Minneapolis, MN: Augsburg Fortress, 1989); Revelation for the Rest of Us: A Prophetic Call to Follow Jesus as a Dissident Disciple, Grand Rapids, MI: Zondervan, 2023); Resseguie, James L, The Revelation of John: A Narrative Commentary, Grand Rapids, MI: Baker Academic, 2009)].
Matthew 25:31-46
This text is unique to Matthew. It is the end of Jesus’ formal teachings in this gospel. It is also a great judgment theme. “When the Son of Man comes—a theme has been repeated with rising intensity (Matthew 24:30-31, 39, 44, 46; 25:6,9)—he will repay every person according to their actions. (16:27-28). This also echoes Daniel 7:13-14 as the Son of Man is defined as one who given dominion and glory and kingship, that all peoples, languages should serve him.” (Culpepper, 496).
The metaphor of judgement between the sheep and goats of all nations has raised the question regarding whether both gentiles and Jews are in this scene. If so, possibly Jews who have done the good works cited below are within the same fold of sheep as the Christians. This suggests anybody who does acts of mercy regardless of their church/temple affiliation are welcomed into the sheepfold here. The list of six acts of mercy are in three pair. Hebrew Scriptures already have these command written in Deuteronomy 10:19 (care for strangers), Leviticus 19:9, 23:22 (poor and aliens), Isaiah 58 (the hungry), Ezekiel 18:7 (Naked). The point being that people who are familiar with the Hebrew Scriptures would already know what God identifies as righteous acts of faithful believers in any age. The crux of the text is the ones whom the Son of Man identifies with are those in need. Earlier Matthew 10 refers to giving a cup to those who are thirsty.
This text would support a rewards and punishments system in the New Testament. One way to address this so as it does not to appear as “works righteousness” is to read the entire gospel through the lens of the Great Commission in Matthew 28:16-20. The charge here is to make lifelong learners or disciples (Greek work Mathaiais) of all nations (ethnoi). This lesson provides even more details as to what Matthew defines as a “disciple” (along with the Sermon on the Mount) in Matthew 5-7. The little ones are the vulnerable people of any age.
Hospitality has been a recurring theme in churches for decades. What does this entail? Is merely greeting somebody new in the church lobby, or might it include inviting them out to dinner and listening to their life story and needs? One particular church did do the latter. When their church pews became full, many ushers were not as warm and inviting as in times past. In fact, the church became known as “cliquish.” This might be an error that many churches might avoid. In many 12 Step groups, they ask for newcomers to the program at the beginning of the meeting and tell them at this very meeting they are the most important person here and they offer to have a person sponsor the newcomer. This might be a model for Christian churches as well in welcoming the alien or outsider.
The discomforting portion of this text is when the Son of Man announces judgement on the goats. They were not doubly predestined for such outer darkness (Calvinist view) but it was a result of their deeds—which they knew better as referenced in the Hebrew Scripture texts above. It raises the question to ponder in a sermon of, whether salvation through conversion or baptism/conversion is enough to be included into the flock of sheep. Most people who are not particularly active in religious groups in my experience point to the repentant thief in Luke 23:43, who repented then immediately entered paradise. The admonishment of Jesus here beckons the reader back to Matthew 24, when Jesus calls people of faith to be watch and be ready, as was an Advent theme.
The challenges of this text throughout history is first, does it imply a Christian exclusivism as to who enters into the eternal glory and who is cast into the outer darkness? Also, Reformation theologians might point to Pauline teachings on “Salvation by Faith (Romans 5)” and “For Grace you have been saved through faith” (Ephesians 2:8).
Finally, the text ends with, “And these will go away into eternal punishment, but the righteous shall enter eternal life” (Matthew 25:45). Does this support the basic teaching of good people go to heaven while bad people go to eternal punishment? Is this not the stuff that makes little children go to bed at night afraid that they were not good enough to get into heaven if they committed less than compassionate act that day? I tell my junior high catechism class that like all Bible passages, they should read the entire gospel of Matthew. The Lord’s Prayer (which I encourage to be prayed daily) does contain the petition, “And forgive us our debts as we forgive our debtors” (Matthew 6:12). This goes back to living as a faithful disciple as the Great Commission in Matthew 28:16-20 concludes the gospel message. [Sources: Culpepper, R. Alan, The New Testament Library: Matthew, Louisville, KY: Westminster John Knox Press, 2021), Hagner, Donald A., Word Biblical Commentary: Matthew 14-28, Nashville, TN: Thomas Nelson, 1995)].
Application
Neither the Revelation or Matthew 25 text should be used as a secret wish that one’s enemies be left out of the New Jerusalem or sent into eternal punishment. This only serves to weaponize the Bible texts, thus lowering credibility of the Holy Scriptures in the eyes of many unbelievers. A better motivation is to invite people to become disciplined disciples who live carry out the Lord’s Prayer, “Your kingdom come, your will be done, on earth as it is in heaven” Matthew 6:10. The disciple challenge is to be grounded in prayer and Scriptures. This text pushes back on the notion that getting into the heaven when we die, is the end of the Christian journey. To worship is live out the Great Commission daily. It is to take the sermon on the mount seriously.
Once a pastor had a disruptive student in the catechism class. The student caused much disruption in class. The student later assaulted his parents and siblings. He was arrested and held at the county jail in lock up until his trial. Much of the congregation thought, “Good reddens!” The pastor called the jail to find out when visitation hours were. The pastor made a special trip with Bible and catechism book to sit with the student now wearing an orange jumpsuit and chains on his legs in the visitor’s room. Together they read scripture and did a catechism lesson in the visitor’s room. Some parishioners wondered if the pastor should be encouraging “this type of person to be attending our church?” The family was grateful. Such incidents were a bone of contention until the pastor’s “out of the box” thinking got him fired from the church and area judicatory. It raises the question of hospitality in modern churches.
Another pastor in a differing community had a youth program where teens from the bad side of town attended the midweek group activities. Soon their parents were curious and attended this church. Some of the more financially well-off members chastened the pastor for “allowing those kinds of people in our pews.” This occurs in a day when PEW research reports that membership in many American churches is declining below 50%!? How does one interpret such stories in lieu of the Matthew 25 lesson this new year?
Alternative Application
“Chester” the town crooked businessman has suddenly died! He was not well liked, except by people who ran less than ethical or legal business transactions. He cheated on his wife. His grown-up kids have left the state to keep distance from him. He squandered much of the money he made on gambling, loose living, and alcohol consumption. The funeral director is also the local church council president. The funeral director pressured the pastor into doing Chester’s funeral. As the pastor sits with the family, an older relative comments, “He is in a better place now. We know he was not always good. But who is perfect? Pastor, please be kind in your words about my cousin Chester.” The pastor wonders if we live in times where everybody gets to go to heaven—regardless of their deeds on this earth?” Is the general public like this relative who is effectively a universalist on life and death matters? The pastor consulted another pastoral colleague. He did not want to preach Chester into heaven, nor did he want to suggest Chester is cast out into the outer darkness. The pastor decided to preach along the lines of, “I did not know Chester. But I know the God who created Chester. This God is gracious. This God is also just and fair. Only God knows what was on Chester’s heart. Our task is to bid Chester farewell and commend Chester to the God we know in scripture.” Did the pastor take the easy way out? Should he have preached Chester into heaven? All of these questions are prompted by this Matthew 25 text, only found in this gospel this year.
