Exegetical Criticism of Matthew 25:31-46 (Sheep and Goats)

Exegetical Criticism of Matthew 25:31-46 (Sheep and Goats)
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Introduction
This passage is lifted from the book of Matthew. It is believed that the gospel of Matthew was written about 85 years CE by Matthew (Blair, 1959). The gospel was written in Hebrew and subsequently translated to Greek. Matthew is believed to have used the Gospel of Mark and other sources (Q -quelle) to write his account of Jesus’ ministry. Mark had been written roughly 15 years before. Before the Gospels were written, the stories of Jesus ministry were passed down by word of mouth (oral tradition).
The primary reason why Matthew wrote the gospel was to inform the Jewish people that Jesus was the promised Messiah. He Started by writing the genealogy of Jesus which showed that he was from the bloodline of David. He referenced many old prophecies which had foretold the coming of the Messiah and showed how they aligned with Jesus ministry.
In the excerpt, Jesus was responding to a question he had been asked by his disciples about his second coming (Mt 24:3). He went on to give an several parables about his second coming and who will qualify to be taken with him. The intended recipients of the message at this point was his disciples. The speaker, Jesus, was teaching them how to live after he was gone. He taught them on compassion and described the reward for kindness to others.
This pericope relates to the overall message of the book of Matthew because it shows Jesus as the Messiah who would establish the kingdom promised to his fore father, David to the end of time. As he describes how he would come to separate the sheep and the goats. In this passage, Jesus is a royalty and comes as a king. This is in line with Matthew’s message that Jesus was the promised Messiah.
This passage of the Bible starts with Jesus describing his second coming to come and judge the people of the world. The image he paints of his coming reflects what is described in Dan 7:13-14 and connects with what he had described of the coming judgement in Mt 24:30-31. The judgment setting is when the Son of Man is seated on the throne with the angles, and his title is King. The judgment is for all nations. Jews and Gentiles. Jesus likens himself to a shepherd who separates his flock of sheep and goats and pastures on the same land. The sheep on his right get to inherit God’s kingdom, and the goats on his left are cursed to hell with Satan and his angels.
The exegetical analysis of this passage is to understand what is spoken to us and analyze the words used. It is an important tool for understanding the Bible and the context under which it was written. This exegetical study uses historical, literary, traditional and redaction analysis. Each of these exegetical tools is described below and how they apply to the passage to help understand the context and intention of the author.
1. Historical analysis
Historical criticism seeks to determine the political, social and religious conditions of the time in which the text was written. The main aim is to understand the environment under which the author was under to influence the choice of words and examples given. The place and the time of authorship are important to the audience and context later.
In this passage, the audience was Jesus' disciples, who he was teaching. This was shortly before the events that led to his crucifixion. At this time, many people served in prisons for various reasons. The primary function of a prison at the time was not to incarcerate people and or to punish them for their wrongs, but it was a holding unit for those awaiting trial. Many other people are mentioned in prison, like Paul, where they were held before trial. Therefore, for people in prison, because they had not been convicted, it was the responsibility of the loved ones to provide basic necessities as they await trial. Thus, this is the primary reason why Jesus used the example of those in prison to be visited.
The use of sheep and goats in the symbolism of the message was also historically important. At the time, one of the common economic activities in the region which was relatable was pasturing. Thus, it was easy for Jesus to use the example of sheep and goats flocks and the role of shepherd. It was also common to periodically cull goats and leave the sheep flock. Additionally, there were homeless people in the places where Jesus met, and his disciples had visited. They had also helped a number of sick people who had no one to turn to or were unable to cover the cost of their treatment. Concisely, Jesus used examples of the common challenges typical people faced in society. They were relatable and easier to teach compassion.
2. Literary analysis
The bible language is unique in several ways. The exceptional structure it uses to put across some messages is intentional and can help understand the passage and or the context of the passage better and easier. There are some obvious literary points that can be picked from the passage, especially the symbolism and repetition of the message. For example, hungry … thirsty … a stranger … naked … sick … in prison, repeats four times. It has slight variations and is fairly compressed after each repetition. The emphasis brought about by the repetition is undeniable, and the dramatic language serves a purpose. The primary reason for the repetition is to emphasize the common challenges each face and how he/she can be helped. Emphasis to show areas where the audience can apply compassion and how such acts of compassion would translate to Godly rewards.
Secondly, the passage itself uses symbolism. Jesus uses sheep and goats, two domesticated animals of the community. It was common for people to graze them together, but their differences could not be more different. The sheep were considered docile and more domesticable. n Is 53:7, ‘ like a sheep being led to the slaughter or a lamb that is silent before her shearers, he did not open his mouth.’ This shows the difference in the characters expected of the two animals. On the other hand, the goat was not considered very pure. It was also historically in the Jewish culture used as a scapegoat. Lv 16:10. It was a ritual for blood sacrifice where two goats were chosen and offered as a blood sacrifice for the people. One was slaughtered and offered as a sacrifice, and the othe...