In a previous post, I reviewed the book, Decolonizing Christianity. I mentioned that the author, Dr. de la Torre, roots his critique of “white
Christianity” in an ancient, but completely erroneous, interpretation of Jesus’ parable of the sheep and the goats (Matt. 25:31-46).
Here is the follow-up post that I promised where I will explain the proper interpretation of Jesus’ parable. Yes, there are right and wrong ways to read scripture.
According to the interpretive tradition of the sheep and the goats followed by Dr. de la Torre, the exalted Jesus will determine who is and who is not received into his eternal kingdom according to the good works they performed for the poor, the needy, and the imprisoned (see verses 35-36). Here Jesus identifies himself with the disenfranchised:
For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.
The sheep respond by asking, “When did we ever do such things for you, Lord?” (verses 37-39).
Jesus offers this famous response:
Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.
The message is clear, or so it appears: the resurrected Jesus identifies himself so completely with those who suffer in this world that whatever we do for them we also do for Jesus.
Jesus frequently taught that his true followers will be recognized “by their fruit” (Matt. 3:10; 7:16-20; 12:33); that is, the obedience they demonstrate to Jesus’ teachings (the parable about judgment in Matt. 7:24-27 is comparable to Matt. 25 in this way). So, it is conceivable that the message of Matthew 25:40 could be integrated into this “faith without works is dead” perspective that characterizes Jesus’ teaching.
However, when taken on its own – which is typically what happens when people read the gospels – this interpretation suggests that the major criteria for eternal judgment are our works of charity. Period.
This conclusion is curious, however, since there is nothing else comparable to it in the gospel of Matthew. Furthermore, nowhere else does Jesus make such an immediate, personal identification with the poor qua poor.
What should we make of this?
If we read the entire gospel of Matthew attentively and consider this parable in Matthew 25 as part of the book’s concluding episode, then several items will catch our attention and resonate with earlier episodes.
[Sadly, too many Christians read the Bible as if it were a collection of Hallmark greeting cards. When we do that, we blind ourselves to understanding the Bible correctly and grasping the depth of any book’s intended message. We must learn to read each book as a whole, literary unit.]
The key phrases and issues to notice are:
Who are the “brothers of mine” with whom Jesus identifies?
Where else has Jesus suggested that doing things for someone else is the same as doing things for him?
Are there other places where Jesus identifies with people who are imprisoned, are strangers, or hungry and thirsty?
I will give you a hint about where this is going. In Matthew’s gospel all of these traits and relationships apply only to Jesus’ disciples. Jesus is telling us that he will eventually judge the world on the basis of how it has treated his followers, the church.
Note that this outcome is the very opposite of the way Mother Teresa, de la Torre, and many others have read the parable.
Here are the crucial observations to make while reading Matthew’s gospel:
First, Jesus radically redefines family relationships. His brothers, sisters, mother, and family members are exclusively those who accept and follow him as their messiah. No one else is ever called a brother in Matthew. Jesus explains this shocking redefinition of family in 12:46-50 where the context makes it clear that “doing the will of the Father” means allegiance to Jesus (also see 28:10):
While Jesus was still talking to the crowd, his mother and brothers stood outside, wanting to speak to him. Someone told him, “Your mother and brothers are standing outside, wanting to speak to you.” He replied to him, “Who is my mother, and who are my brothers?” Pointing to his disciples, he said, “Here are my mother and my brothers. For whoever does the will of my Father in heaven is my brother and sister and mother.”
Second, when Jesus commissions the Twelve to preach his gospel to others throughout Israel, he warns them that many will treat them with hostility. In fact, he admits that he is sending them out “as sheep among wolves” (10:16). Righteous people will open their doors, receive the gospel, and care for the needy disciples. But many others will reject them and even ensure that they are imprisoned (10:11-20).
By implication, only those who received Jesus’ gospel of the kingdom, and have become disciples themselves, will be interested in helping Jesus’ missionaries by feeding them and visiting them in jail.
In fact, while warning his missionary-followers about the rigors of discipleship, Jesus also comforts them by describing his essential, intimate identification with those who suffer on his behalf:
Whoever acknowledges me before others [while on trial], I will also acknowledge before my Father in heaven. But whoever disowns me before others [to save their skin], I will disown before my Father in heaven. (10:32-33)
Anyone who welcomes you welcomes me, and anyone who welcomes me welcomes the one who sent me. Whoever welcomes a prophet as a prophet will receive a prophet’s reward, and whoever welcomes a righteous person as a righteous person will receive a righteous person’s reward. And if anyone gives even a cup of cold water to one of these little ones who is my disciple, truly I tell you, that person will certainly not lose their reward.” (10:40-42)
On the basis of this literary evidence, I am convinced that the long-standing interpretation promoted by Dr. de la Torre, and many others including Mother Teresa, is the last thing in the world this parable could mean. It is wrong because it does not read Jesus’ parable of the sheep and the goats in context.
Jesus’ parable envisions the Final Judgment when all humanity is called before God’s throne. The goats are all those who ranged from politely indifferent to openly hostile to the gospel of Jesus. Their antagonism was expressed by failing to assist Jesus’ disciples when they needed help in fulfilling their mission.
The sheep, on the other hand, are all those who opened their doors, hosted, believed, and assisted Jesus’ disciples as they endured the hardships of testifying to the gospel in this hostile world.
Typically, it is only fellow believers who are willing to visit their imprisoned brothers and sisters in Christ around the world. I have heard more than one story about entire churches ending up in prison together as members persisted in visiting those who had been arrested.
I realize that those who embrace the “social gospel” alternative interpretation of this parable are likely to be offended by the church-community reading I am advancing here. They will see it as an abandonment of the church’s calling to care for society’s poor and needy. They will see it as an expression of privileged and chauvinistic religion, promoting in-group, religious believers above all others.
But then, a great deal of Jesus’ teaching is rejected by people for one reason or another – even by those who profess to be disciples. It is not my place, or anyone else’s, to rewrite Jesus’ teaching. Allow me to make a few counter arguments:
- Matthew 25 is not the sole basis of the Christian church’s teaching on social responsibility. This is a prominent theme throughout scripture which does not stand or fall on the basis of this one passage alone.
- The need for Christians to prioritize their care and concern for fellow believers is another important theme throughout the New Testament. Jesus is beginning an emphasis that will be continued by the apostle Paul (Gal. 6:10; 1 Tim. 5:17).
- Jesus assumes that suffering for the cause of the gospel, and finding oneself in need of kindness and generosity from others, will be a common experience for his disciples. Reflecting of this issue and its relevance to our own lives is an ever-present challenge for anyone calling him/herself a Christian.
- Nothing in this alternative reading limits the scope or the diversity of those who become Jesus’ brothers and sisters. By the time a reader gets to Matthew 25, the gospel mission has opened up to include those Gentiles and Samaritans who were previously excluded. In fact, Jesus’ final words in the Great Commission (Matt. 28:16-25) anticipate an inter-racial, multi-ethnic, international community of brothers and sisters from all classes and walks of life prioritizing their devotion to each other as Jesus’ exemplary New Humanity.
