SEVENTH SUNDAY AFTER THE HOLY CROSS Homily help
+Oct 29 SUNDAY SEVENTH SUNDAY AFTER THE HOLY CROSS
Reading: Romans 12:9-21
Let love be sincere; hate what is evil, hold on to what is good; love one another with mutual affection; anticipate one another in showing honor. Do not grow slack in zeal, be fervent in spirit, serve the Lord. Rejoice in hope, endure in affliction, persevere in prayer. Contribute to the needs of the holy ones, exercise hospitality. Bless those who persecute (you), bless and do not curse them. Rejoice with those who rejoice, weep with those who weep. Have the same regard for one another; do not be haughty but associate with the lowly; do not be wise in your own estimation. Do not repay anyone evil for evil; be concerned for what is noble in the sight of all. If possible, on your part, live at peace with all. Beloved, do not look for revenge but leave room for the wrath; for it is written, “Vengeance is mine, I will repay, says the Lord.” Rather, “if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals upon his head.” Do not be conquered by evil but conquer evil with good.
Exegesis
“Of all the letters of Paul, that to the Christians at Rome has long held pride of place. It is the longest and most systematic unfolding of the apostle’s thought, expounding the gospel of God’s righteousness that saves all who believe (Rom 1:16–17); it reflects a universal outlook, with special implications for Israel’s relation to the church (Rom 9–11). Yet, like all Paul’s letters, Romans too arose out of a specific situation, when the apostle wrote from Greece, likely Corinth, between A.D. 56 and 58 (cf. Acts 20:2–3).
Paul at that time was about to leave for Jerusalem with a collection of funds for the impoverished Jewish Christian believers there, taken up from his predominantly Gentile congregations (Rom 15:25–27). He planned then to travel on to Rome and to enlist support there for a mission to Spain (Rom 15:24, 28). Such a journey had long been on his mind (Rom 1:9–13; 15:23). Now, with much missionary preaching successfully accomplished in the East (Rom 15:19), he sought new opportunities in the West (Rom 15:20–21), in order to complete the divine plan of evangelization in the Roman world. Yet he recognized that the visit to Jerusalem would be hazardous (Rom 15:30–32), and we know from Acts that Paul was arrested there and came to Rome only in chains, as a prisoner (Acts 21–28, especially Acts 21:30–33 and Acts 28:14, 30–31).
The existence of a Christian community in Rome antedates Paul’s letter there. When it arose, likely within the sizable Jewish population at Rome, and how, we do not know. “The Roman historian Suetonius mentions an edict of the Emperor Claudius about A.D. 49 ordering the expulsion of Jews from Rome in connection with a certain “Chrestus,” probably involving a dispute in the Jewish community over Jesus as the Messiah (“Christus”). According to Acts 18:2, Aquila and Priscilla (or Prisca, as in Rom 16:3) were among those driven out; from them, in Corinth, Paul may have learned about conditions in the church at Rome.
Opinions vary as to whether Jewish or Gentile Christians predominated in the house churches (cf. Rom 16:5) in the capital city of the empire at the time Paul wrote. Perhaps already by then Gentile Christians were in the majority. Paul speaks in Romans of both Jews and Gentiles. The letter also refers to those “weak in faith” (Rom 14:1) and those “who are strong” (Rom 15:1); this terminology may reflect not so much differences between believers of Jewish and of Gentile background, respectively, as an ascetic tendency in some converts (Rom 14:2) combined with Jewish laws about clean and unclean foods (Rom 14:14, 20). The issues were similar to problems that Paul had faced in Corinth (1 Cor 8). If Rom 16 is part of the letter to Rome (see note on Rom 16:1–23), then Paul had considerable information about conditions in Rome through all these people there whom he knew, and our letter does not just reflect a generalized picture of an earlier situation in Corinth.
In any case, Paul writes to introduce himself and his message to the Christians at Rome, seeking to enlist their support for the proposed mission to Spain. He therefore employs formulations likely familiar to the Christians at Rome; see note on the confessional material at Rom 1:3–4 and compare Rom 3:25–26; 4:25. He cites the Old Testament frequently (Rom 1:17; 3:10–18; 4; 9:7, 12–13, 15, 17, 25–29, 33; 10:5–13, 15–21; 15:9–12). The gospel Paul presents is meant to be a familiar one to those in Rome, even though they heard it first from other preachers.
As the outline below shows, this gospel of Paul (see Rom 16:25) finds its center in salvation and justification through faith in Christ (Rom 1:16–17). While God’s wrath is revealed against all sin and wickedness of Gentile and Jew alike (Rom 1:18–3:20), God’s power to save by divine righteous or justifying action in Christ is also revealed (Rom 1:16–17; 3:21–5:21). The consequences and implications for those who believe are set forth (Rom 6:1–8:39), as are results for those in Israel (Rom 9–11) who, to Paul’s great sorrow (Rom 9:1–5), disbelieve. The apostle’s hope is that, just as rejection of the gospel by some in Israel has led to a ministry of salvation for non-Jews, so one day, in God’s mercy, “all Israel” will be saved (Rom 11:11–15, 25–29, 30–32). The fuller ethical response of believers is also drawn out, both with reference to life in Christ’s body (Rom 12) and with regard to the world (Rom 13:1–7), on the basis of the eschatological situation (Rom 13:11–14) and conditions in the community (Rom 14:1–15:13).
Paul’s Letter to the Romans is a powerful exposition of the doctrine of the supremacy of Christ and of faith in Christ as the source of salvation. It is an implicit plea to the Christians at Rome, and to all Christians, to hold fast to that faith. They are to resist any pressure put on them to accept a doctrine of salvation through works of the law (see note on Rom 10:4). At the same time they are not to exaggerate Christian freedom as an abdication of responsibility for others (Rom 12:1–2) or as a repudiation of God’s law and will.
[12:14–21] Since God has justified the believers, it is not necessary for them to take justice into their own hands by taking vengeance. God will ultimately deal justly with all, including those who inflict injury on the believers. This question of personal rights as a matter of justice prepares the way for more detailed consideration of the state as adjudicator.
Gospel: Matthew 25:31-46
“When the Son of Man comes in his glory, and all the angels with him, he will sit upon his glorious throne, and all the nations will be assembled before him. And he will separate them one from another, as a shepherd separates the sheep from the goats. He will place the sheep on his right and the goats on his left. Then the king will say to those on his right, ‘Come, you who are blessed by my Father. Inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me, naked and you clothed me, ill and you cared for me, in prison and you visited me.’ Then the righteous will answer him and say, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? When did we see you a stranger and welcome you, or naked and clothe you? When did we see you ill or in prison, and visit you?’ And the king will say to them in reply, ‘Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me.’ Then he will say to those on his left, ‘Depart from me, you accursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, a stranger and you gave me no welcome, naked and you gave me no clothing, ill and in prison, and you did not care for me.’ Then they will answer and say, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or ill or in prison, and not minister to your needs?’ He will answer them, ‘Amen, I say to you, what you did not do for one of these least ones, you did not do for me.’ And these will go off to eternal punishment, but the righteous to eternal life.”
Exegesis
[25:31–46] The conclusion of the discourse, which is peculiar to Matthew, portrays the final judgment that will accompany the parousia. Although often called a “parable,” it is not really such, for the only parabolic elements are the depiction of the Son of Man as a shepherd and of the righteous and the wicked as sheep and goats, respectively (Mt 25:32–33). The criterion of judgment will be the deeds of mercy that have been done for the least of Jesus’ brothers (Mt 25:40). A difficult and important question is the identification of these least brothers. Are they all people who have suffered hunger, thirst, etc. (Mt 25:35, 36) or a particular group of such sufferers? Scholars are divided in their response and arguments can be made for either side. But leaving aside the problem of what the traditional material that Matthew edited may have meant, it seems that a stronger case can be made for the view that in the evangelist’s sense the sufferers are Christians, probably Christian missionaries whose sufferings were brought upon them by their preaching of the gospel. The criterion of judgment for all the nations is their treatment of those who have borne to the world the message of Jesus, and this means ultimately their acceptance or rejection of Jesus himself; cf. Mt 10:40, “Whoever receives you, receives me.
Homily
The Lord’s teaching on the final judgment challenges every disciple of Jesus to be a harbinger of God’s kingdom in a broken world.
The teaching opens with apocalyptic images that convey Christ’s kingship. The image of the Son of Man coming in glory reflects imagery from Daniel 7:13-14 and recalls other places in Matthew’s Gospel where Jesus foretells the coming judgment (24:30-31; 26:64).
In chapter 24, after Jesus privately warns his disciples of dark days ahead when false prophets will arise and many will lose faith, Jesus tells his followers that the suffering will be interrupted by “the Son of Man coming on the clouds of heaven with power and great glory” (24:30). He will send out his angels to gather all the elect (24:31). In the passage under study, which marks the end of Jesus’ eschatological discourse (24:1-25:46), the Son of Man has arrived with his angels and is now seated on the throne, where he is called the king (25:34).
The portrait of Christ as King is a fearsome one in this text. All the nations of the world have gathered before him and behold his majesty. This imagery recalls Zechariah 14:1-21 where every nation will recognize the kingship of the Lord as the Lord stands upon the Mount of Olives — Jesus’ own location as he teaches his disciples (Matthew 24:3).
From the throne, the king uses his authority to separate the people. To illustrate the separation of one individual from another, Jesus likens himself to a shepherd who separates his flock of sheep from the goats who are grazing in the same pasture. The sheep receive the place of honor and inherit God’s kingdom (25:34).
Jesus calls the sheep those who are “blessed by my Father” (25:34). Who are the blessed ones? The blessings of the beatitudes foreshadow Jesus’ eschatological teaching. Although the Greek word for “blessed” in 25:34 is not the same as the one employed in the beatitudes, both convey a blessing from God.
In the beatitudes, Jesus blesses those who are persecuted for righteousness’ sake and who are reviled for their faith (5:10-11; cf. 24:9-14). Likewise, Jesus’ teaching on the blessing of the sheep comes after he has warned his disciples that they will be hated by the world and tortured for his sake (24:9). In Christ’s kingdom, the blessed ones are those who do not retaliate with violence, but bear witness to a new empire by serving others (25:31-46).
The blessed ones have demonstrated their faithfulness by performing acts of loving-kindness. The charge to care for the poor and the disadvantaged can be found throughout scripture, but it is especially exhibited in the ministry of Jesus. In this Gospel, Christ has announced the arrival of God’s kingdom while he cures the sick (e.g., 8:28-9:8, 9:18-38; 12:9-14; 14:34-36; 15:29-31), welcomes the despised (9:9-13), and provides food for the hungry (14:13-21; 15:32-39). He orders his disciples to carry on his ministry by doing likewise (10:5-15, 40-42).
The service of the “least” concerns all people everywhere. Since Jesus has warned the disciples repeatedly of their upcoming persecution (10:16-39; 24:9-14), the context of this passage suggests that believers would certainly be among those who are suffering and imprisoned.
The primary purpose of a prison at the time was not to incarcerate individuals for an indefinite period of punishment, but to have a place for them to await trial (consider Phil 1:19-20; 2:23-24). It was often the responsibility of loved ones to provide some basic necessities while the person was in jail. Not only are believers to provide this service for one another, but they are to demonstrate Christ’s love by ministering to others who may have no one to care for them.
The righteous ones performed these deeds with no idea that they were ministering to Christ. Jesus says that whenever they gave food to the hungry, welcomed a stranger, clothed the naked, or visited the sick or imprisoned, they acted in kindness toward Jesus himself. Jesus can identify with the least of these because he has walked in their shoes (cf. 8:20).
On the other hand, those who have failed to see the needs of the disadvantaged have acted as though they have never seen Jesus. They have not followed in Christ’s footsteps. They have not continued to do the work that the Master has called them to do (24:45-51). They have not displayed who the real King is.
Throughout the Gospel of Matthew, Jesus’ teaching has announced and illustrated the kingdom of God. God’s kingdom does not function like a typical kingdom. This divine reign has invaded the world and is good news — especially to those on the fringes of society. This rule welcomes those who have no status and seeks to serve others rather than exploit them.
The righteous have inherited this kingdom. Those who claim to follow Jesus and hope to endure to the end (24:13) are called to live faithfully to God’s righteous empire.
Those who have experienced God’s kingdom cannot go back to life as it once was.
The difference between followers of Jesus and those who do not know Jesus is that those who have seen Jesus no longer have any excuse to avoid ‘the least of these.
The blessed ones are those who have seen a King who is not like the kings of this world. They are blessed because they know a King who brings real peace, who sees the needy, and who hears the cries of the oppressed. In God’s kingdom, no one is hungry, naked, sick, or alone. To bear witness to Christ as King is to be a messenger of this kingdom–to serve others and thereby profess the invasion of God’s glorious empire.