At the climax of Eschatological Discourse in Matthew, Jesus speaks of the judgment of the Son of Man. It is a judgment on the "nations" and is therefore to be distinguished from the previous parables of judgment where members of the Matthaean community are targetted.
The judgment narrative combines images of a king enthroned and a shepherd, recalling prophecies from Ezekiel about the Shepherd King (Ezekiel 34:11-17). The grouping into two of those who are to be judged continues the pattern already found in the preceding parables: of the faithful and unfaithful servants, of the wise and foolish virgins, the servants who invested the talents and the one who did not. Here, the two groups are characterized as those separated "like sheep and goats" placed "on the right" and "on the left". What distinguishes one group from another is their attitude to those whom the king calls "the least of my brothers". And the judgment on each group depends on whether they did or did not do anything to alleviate the privation of these "least" ones. The king sees the acts of compassion or their negligence as also done to himself. Those whom he considers acting favorably are pronounced "blessed of my father" and invited to "inherit the kingdom prepared (for them) since the foundation of the world." Those who neglected to do any gestures of kindness are pronounced "accursed" and banished to the fires set aside for the devil and his minions. The concluding statement underlines the what these judgments mean: the "accursed" to "eternal punishment", and the "blessed" to "eternal life".
Who are "the least of my brothers?"
There has been discussions on whether "the least of my brothers" are to be understood as the members of the persecuted Matthaean Church or simply as the poor and deprived irregardless of whether they are Christians or not. Those who favor the first understand the narrative in the light of Matthew 10:41-4241Whoever receives a prophet because he is a prophet will receive a prophet's reward, and whoever receives a righteous man because he is righteous will receive a righteous man's reward. 42 And whoever gives only a cup of cold water to one of these little ones to drink because he is a disciple-- amen, I say to you, he will surely not lose his reward."
Seen from this light, those who are judged favorably, "the blessed" are the ones who have alleviated the brothers of the king in their moments of deprivation brought about by persecution or by the hardships of the ministry. The "accursed" are those who failed to do kindness to them. That the "least of my brothers" are not included among those who are to be judged is drawn from the idea that the day of judgment will bring vindication to the elect.1
On the other hand, those who favor the latter interpretation refer to the whole of the gospels and read it in the light of "The Parable of the Good Samaritan."2 In this light "the least of my brother" is "the neighbor in need" -- irregardless of creed or skin or ethnicity. In this light too, even those who regard themselves as "Christians" are included either among the sheep or the goats.
Both intepretations are possible. One can look at the passage only within the gospel of Matthew and look for the occurences of the phrase "little ones" and one will be justified in thinking that the "least of my brothers" are the disciples of Christ, Matthew's community of faith. However, when one reads the passage from within the totality of the gospel message, the idea of "love your neighbor" prevents us from understanding the above passage from a too sectarian perspective. Thus, in the Catechism of the Catholic Church, material deprivation is placed within the context of the need for salvation
This misery elicited the compassion of Christ the Savior who willingly took it upon himself and identified himself with the least of his brethren. Hence, those who are oppressed by poverty are the object of a preferential love on the part of the Church which, since her origin and in spite of the failings of many of her members, has not ceased to work for their relief, defense, and liberation through numerous works of charity which remain indispensable always and everywhere. (CCC 2448)
The Corporal Works of Mercy
Catholic interpretation of Matthew 25:31-46 has turned verses 34-40 and 41-45 into a program of charitable works. To the six acts of compassion mentioned here, they add burying the dead (from Tobit), making up seven corporal works of mercy.- To feed the hungry;
- To give drink to the thirsty;
- To clothe the naked;
- To welcome the homeless;
- To visit the sick;
- To visit those in prison/To ransom the captive;
- To bury the dead.3
There are religious organizations and congregations that continue to hold these corporal works as integral elements in their missionary works. The Catechism of the Catholic Church discusses these works of mercy within the context of "Love for the Poor" (see CCC 2447).
In The Liturgy of the Word
Matthew 25:31-46 is read in the liturgy on two occassions: the Solemnity of Christ the King and Monday of the first week of Lent.
The choice of its reading for the Feast of Christ the King is not difficult to discern. The Feast is also the last Sunday of Ordinary Time (Year A) and points to the Last Day when, all placed under subjection to Christ, will give an accounting before Him who comes as the King enthroned. The gospel selection is combined with Ezekiel 34:11-12.15-17, Psalm 22 and 1 Corinthians 15:20-28 which highlight the vindication of the just and the judgment of the wicked on the one hand (Ezek. 34 and Psalm 22), and Christ's kingship on the other (1 Cor.).
For the Monday of Lent Week I, the gospel selection is combined with Leviticus 19:1-2.11-18 and Psalm 18. Leviticus 19 is the context of the commandment "Love your neighbor as yourself (Lev. 19:18)"; Psalm 18 on the other hand is a psalm of praise for the law of the Lord. It is clear how in this combination with Lev. 19, the acts of mercy that the King uses as a criterion for judgment is to be read in the light of the second greatest commandment.
- 1. See for example Matthew 24:30-31 where the "elect" are distinguished from the "tribes of the earth" on judgment day.
- 2. An interesting usage in this regard is found in Benedict XVI's "Deus caritas est" no. 31: "Following the example given in the parable of the Good Samaritan, Christian charity is first of all the simple response to immediate needs and specific situations: feeding the hungry, clothing the naked, caring for and healing the sick, visiting those in prison, etc. " Note how two passages from Luke 10 and Matthew 25 are alluded here.
- 3. These corporal acts of mercy have their equivalent "spiritual works": instruct the ignorant, counsel the doubtful, admonish sinners, bear wrongs patiently, forgive offences willingly, comfort the afflicted, pray for the living and the dead
