In my reading of this passage, Matthew is once again exhorting the community to right Christian action. Neither those on the left nor those on the right appear to have recognized Christ in their dealings with "the least of these." That they do is unimportant. It is how they treat the "least of these" that matters. I have always equated this "least" as a reference to the poor of the world. Luz suggests, however, that this has nothing to do with the general poor of the world instead is about Christian missionaries. He is speaking of the least of "my brothers " or "my family ". This is a judgment upon those who do not treat Christian missionaries well and not upon those who do not have a sense of charity for the poor of the world.
Harrington further illuminates Luz's interpretation by suggesting that this passage is a parable about how the Gentiles will be judged. They will be judged according to how well they treat Jesus' disciples, for the disciples are the presence of Christ. This is a tremendous statement of loyalty by Matthew's Jesus. Also, this is consistent with a Jewish understanding of judgment where the chosen nation, Israel, will be judged separately from the Gentiles yet all will be judged. "The standard by which the Gentiles are to be judged is their treatment of Israel ."
This parable, according to Harrington, is not a parable about general Christian ethics. Instead, it is a parable about how Gentiles can enter the kingdom. They do so by having mercy upon Christians and thusly upon Christ himself. Harrington is hesitant to allow this parable to be co-opted by ethicists simply because it is one of the few parables that speaks to the question of how those outside the faith are to be judged.
I will admit that at first reading, I was deeply disappointed at his interpretation because I too wish to say that this is a parable about the poor and the needy. I had this wonderful little thesis about worship and Christian ethics commingling in this parable. Matthew appears to reform Jewish worship life by conflating the Law, the Prophets and all of Jewish identity into Jesus the Christ.
Chapter 5:14-16, Jesus wishes for our good works to be visible to the world. He then defines how strenuous these works are and how he has come to fulfill the Law through the remainder of the chapter. There is no anger . There are no insults . There are rules about marriage and oath taking. There is a strict understanding of how we are to receive the violence or the oppression from another. We are to love even our enemies. Let God judge the world. We need to live lives according to Christ, in fulfillment of the Law. We are to be perfect .
This is followed by a new understanding, or at least a clearer understanding of private and corporate worship life for Matthew. How we give alms, pray and fast are seen in a different light. The light that is to shine, the works that are to be seen are not those of pietistic observance. Instead it is all of the previous relational "works" that are the mark of the follow of Christ. No longer is our worship life the center of our existence. This makes some sense given the time and place of this gospel. The center of worship life, the Temple in Jerusalem, has been razed to the ground.
Thus, a new ethic is established where cultic worship is secondary to ethical practices. Worship can no longer serve as a line of purity or distinction. Jesus instead suggests something else. "Go and learn what it means 'I desire mercy and not sacrifice.' For I have come to call not the righteous but sinners ." There is "something greater than the temple". "The Son of Man is the lord of the Sabbath". It is mercy that defines the followers of Christ and not sacrifice. Jesus has brought forth a new understanding of worship. Worship is relational and public. It is founded in how we have mercy upon one another. Cultic worship is to be subdued. It is still present. We still pray, fast and give alms. Yet, this can no longer be the focus of our identity. Christ and our identification with him is the new Temple.
This is where I wished to use 25:31-46 and suggest that we are judged by how we practice mercy and not how we do liturgy. It is our ability to follow Christ and be the blessed poor that is the measure. Matthew must then be deadly serious about the place of worship in our lives. It is no longer cultic observance so much as it is our lives within community that defines us as followers of Christ. Harrington says yes and no to my theory.
No, primarily 25:31-46 is not about ethics specifically. It is not to underscore how we are to treat the poor. It is about how the followers of Christ, the missionaries, are treated by Jew and Gentile alike. This is how judgment will be issued. Harrington's agreement with an ethical interpretation comes in his last paragraph.
With regard to the "good works" tradition, homilists can easily make the transition from Gentiles to Christians: If good works to Christians are so important to non-Christians (and non-Jews) to perform, how much more are they expected from Christians (and Jews)! If Gentiles are rewarded for good deeds done to strangers and needy people, so also Christians (and Jews) will be rewarded for such actions .
So, to conflate the two interpretations serves to underscore even further how right works are important for Matthew. The community of Christ is a visible community. It is made visible in its good works. This will lead to acceptance and the furthering of the Kingdom. It will also be met with oppression and persecution. Not all will be able to accept the teaching. God will judge all nations, not just Israel, according to this. There is a way to be or act Christian. This is incorporated in our cultic life as well. Our focus is on Christ and his teaching. All piety is understated when compared to how we relate to one another. We have a new focus, a new way of identifying ourselves and a new judgment and that is as followers of Jesus, lovers of one another. God demands mercy and not sacrifice.
