| 
St Matthew’s dramatic judgment scene is chosen
for our consideration on the last Sunday of the
Church Year. It comes after three parables about
preparation for the coming of the Son of Man,
which we have read on the last few Sundays. These
are the last words before the account of the Passion
begins.
The Son of Man is the person to whom the Ancient
of Days hands over power and glory in the book
of Daniel [7,13]. The throne of glory belongs
to God, as does judgment. The nations will be
gathered is another example of avoidance of using
the name of God, and means “God will gather .
. .” All the nations is ambiguous, for the original
may also mean ‘all the Gentiles’, found quite
often in Matthew’s gospel. Mixed flocks of sheep
and goats were common. They had to be separated
at night because the goats need shelter to keep
warm whereas sheep (having wool) prefer the open
air. Also sheep are more valuable, so they get
better treatment. This was reflected in Jewish
religious practice. Rams were chosen for Temple
sacrifice, as Abraham did, while once a year the
sin of the people was transferred by the high
priest to the scapegoat, which was banished into
the desert. The hair of the goat was woven to
provide heavy cloth, for tents etc. while wool
of course provided clothing. Women usually milked
the goats near home. Men milked the sheep but
drank goats’ milk. Jesus is ‘king of the Jews’
in Matthew 1,1; 2,2; 27,11. I was in prison may
apply to house arrest since the Jews did not build
prisons.
Jesus reveals our vocation: ‘blessed of my Father’
as a standard against which judgment takes place:
that of deeds of mercy done to ‘the least of these
brothers of mine’ with whom the Son of Man, the
King-Judge, identifies himself. None of us can
face judgment without some anxiety, because we
know that we have not been welcoming, clothed
the naked, visited the sick. Neither do we deserve
total condemnation. This gospel is not so much
about the good and the bad as about the two sides
of our human nature. St Matthew may have of thought
of two judgments, one for Jews [Matt 19,28], and
one for Gentiles. If Gentiles are to be rewarded
for good deeds done to strangers and the needy,
then surely Jews and Christians can expect as
much.
• The prophet Daniel saw the Son of Man receiving
the glory of God and kingship. Pilate asked
Jesus: “Are you the King of the Jews?” Pilate
brought Jesus out wearing the crown of thorns
and said: “Here is the Man”. Pilate said to
the crowd: “Here is your King”. What sort of
king, and what sort of glory is this?
• When the priest anointed
us with chrism at our Baptism, he spoke of us
sharing in the kingship of Christ. We are born
to kingship, according to the book of Genesis
[1, 28]: “Increase . . . fill the earth and
subdue it”. We are made in the image of God
the Almighty. God’s aim for all men and women
is: “There will be no one in need among you
. . . if only you will obey the Lord your God
by diligently observing this commandment that
I command you today” [Deuteronomy 15,4]. “Towards
the least of these brothers of mine,” adds Jesus.
How do I measure up as a king? Does my crown
slip a bit? Could I encourage others to help
me?
• Jesus clearly pays little attention to the
titles people bear, nor does he mention religious
differences. Non-Christians clearly share in
the heritage prepared, since Christians do not
have a monopoly of love. However, with the guidance
of the Word of God and of the wisdom and knowledge
of human nature gathered by the Church over
the centuries, with the example transmitted
to us through the saints, and with the support
of the Lord Jesus acting through the sacraments,
might it be expected that all this would come
more easily to me?
|
