Matt. 25:31-46
As we come to the end of the gospel of Matthew, we read parables which contrast the faithful and the wicked, the wise and the foolish, trustworthy and lazy, sheep and goats. These are parables of the Day of Judgment, when the human one will come and bring justice. What justice looks like in the 24th and 25th chapters of the gospel of Matthew is informed by what happens to Jesus in the 26th and 27th chapters. What justice looks like in the gospel of Matthew is also shaped by what was happening to the first century Christians for whom the gospel was written, and by the memory of Israel in exile, as recorded by the prophets.
A thread of violence is woven into these parables, and it is troubling to our liberal sensibilities. Usually, we gloss over it, ignore it, as one would politely ignore a flaw in someone else’s dress—a run in the stocking or a stain on the tie. It’s unsightly, you can hardly keep your eyes off it, but it would be rude to point it out. You have to be really good friends with someone to tell her that her bra strap is showing or his fly is open. It’s far too embarrassing to share that observation with a mere acquaintance.
Sometimes it’s like that with the bible too. Some parts of scripture are so embarrassing or so offensive, that we would just rather pretend we didn’t notice. But we are good friends with the scriptures so let’s be honest. Matthew says there will be weeping and gnashing of teeth, fire, devils, and an eternal lockout. Hey, Matthew, what’s up with that?
We can only imagine the gospel’s answer, but as I said, the context gives us a clue, and the context is a violent world. If you have ever been in exile, if you have ever been in prison, if you have ever been falsely accused, betrayed by friends, beaten and mocked, then you know where the gospel writer is coming from. If you are a veteran of war, if you have been a prisoner of war, or if you have ever been a sole survivor of a battle, maybe you understand. For victims of violence, maybe rescue and relief are just not enough. For victims of violence, maybe justice is incomplete without retribution. It takes a great deal of psychological maturity and spiritual strength not to wish for retribution.
Scripture is a human creation. It is inspired and informed by thousands of years of life experience and a passion for God. Scripture does not speak with a single voice; it is a chorus of voices, sometimes in harmony and sometimes a cacophony. We believe that God is still speaking through the scripture and experience; and we have been given the discretion to sift through the scriptures to find the kernel of wheat among the chaff.
The parables of judgment tell of retributive justice. But other stories tell of another vision of justice. The story of the manna in the wilderness describes a distributive justice. Those who are lazy and those who are industrious, those who are obedient and those who are naughty all have enough to eat. Those who gathered much did not have too much, those who gathered little did not have too little.
The stories of Jesus on the hillside, breaking bread and sharing fish, are stories of distributive justice. Whether they came to hear Jesus or came just to eat, everyone had enough and more was leftover.
Holy Communion is also a parable. The parable of the table that we repeat on the first Sunday of every month is a reenactment of God’s distributive justice. When we come to this table we step into a numinous place: we step into God’s realm, where everyone is welcome, and everyone is fed, and we look forward to the day “when sharing by all will mean scarcity for none.” We rehearse our roles in God’s realm. Here we practice sharing, so that sharing will come naturally. Here we practice joy, so that joy will come naturally. Here we receive the presence of Christ so that we will recognize the presence of Christ when we step away from the table and out into the world.
At this table we embrace a vision of justice that means everyone eats. Everyone gets in, everyone has a place at the table. No one is cast out, no one suffers violence. Everyone has a table prepared in the presence of former enemies who are now friends, everyone’s head is anointed with oil and every cup overflows, and there is one flock, one shepherd and God of all.
Next step: Go and do likewise.
