14 Surprising Facts About The Sheep and the Goats

Bart Eherman, in his lecture series on the New Testament, uses this passage to represent his vision of the historical Jesus.  Although this passage is only found in one source, he says, it is likely to be Jesus because it is so unlike the early church.  While I might disagree as to the nature of the early church with Professor Eherman, this passage certainly represents the message and actions of Jesus in the book of Matthew. 

And Jesus is not the church of the fourth or twenty-first centuries.  Jesus has a distinct theology and practice that does not reflect the church (at large) at any point since the second century.  This passage discusses the unique viewpoint of Jesus, which has challenged the church all these millenia.  This Jesus is not foreign to us, but as we delve deeper into this passage, we find that this is not the Jesus we worship or follow.

1.       The Son of Man

Jesus is the Son of Man, the fulfillment of Daniel 7:13, where “one like a son of man” comes from heaven to rule the earth.  This is the culmination of Jesus’ “kingdom of God”.   This is confirmed in Matthew in Jesus' trial before the Sanhedrin in chapter 26.

2.       Heaven is a Place on Earth

It is commonly assumed that the hope of the Christian is in heaven, but in the NT, the hope is actually a utopia on earth, collecting the merciful both living and dead, giving them a chance to establish a kingdom of justice in a way they never had before.

3.       Not just believers or Israelites

The kingdom is open not just to Israel, nor to a group of believers but to all the “nations” or “gentiles.”  This opportunity to enter the kingdom, or test for those already on the land, is not limited to a certain group, but open to all people on earth.

4.     Population Divided 

Everyone on earth is divided into those who are welcomed into the kingdom and those who are exiled from the kingdom.  This is also reflected in the parable of the drag net in Matthew 13:47-50 and the parable of the wheat and tares in Matthew 13:24-30.  Matthew, John and Revelation make a clear divide of two distinct groups in the final judgement.  This is also implied in Luke’s version of the beatitudes.

5.     Not a parable 

This passage is a final judgment description.  Other passages in Matthew describe the judgment in parables (The following parables: tares, dragnet, good and faithless servants, ten virgins, talents) , but this final portion of Jesus fifth and last sermon in Matthew is a straightforward description. There is an allegory in the midst of this description (sheep and goats divided by a farmer), but this is a not a full parable, it is intended to be read straightforwardly.

6.     Good and Bad 

There are two actions being determined: who is good or bad, and who will establish the utopia with the spiritual King.

7.     Not faith, action 

The actions judged are not strictly those of faith.  There are no indications of belonging to a certain religion, adherence to a certain doctrine, or obedience to a certain priestly class.  Thus people of any religion or non-religion are potentially accepted and people of orthodox belief can (and will) be rejected.  Jesus indicates this in Matthew 8:11-12.

8.     Salvation by Charity  

One’s acceptance or rejection to the utopia is indicated by practical acts of mercy to those in desperate need.   Specifically, feeding the hungry, giving drink to the thirsty, housing the wanderer, visiting those sick and in prison. These are not a complete list, nor are they always as essential in certain societies.  As Jesus often does, they are general examples of acts of mercy, all of which would be praiseworthy.  Other acts of mercy might be, giving shoes and socks to those without, giving warmth to the cold, providing cleaning to the dirty, giving work for pay, etc.  The fact that the list of merciful acts is repeated three times indicates it’s importance.

9.       Who are the brothers?

“My brothers” is a phrase used only of Jesus’ disciples in Matthew (Matthew 12:48-49).  Specifically, they are the disciples sent out in Matthew 10.  Jesus summarizes this whole pattern at the end of chapter 10 (40-42), where those who accept his disciples accepts him and even if all they do is give a cup of water to one of his disciples will not lose his reward.

A common Catholic teaching of this passage, popularized by Mother Teresa, claims that Jesus “brothers” are all the poor.  I think that more likely anyone of the poor could be one of the brothers, but aren’t necessarily.  Jesus sends out certain people to take on the role of the stranger, the immigrant, the hopeless in order to test individuals and cities.  Not everyone who is poor is a brother, but we don’t know who is who until the end.

10.   Beggar's evangelism

This all indicates the nature of the evangelism pattern Jesus has his disciples go through.  They are to look homeless, like wanderers or immigrants from place to place.  They are to give the extra indication that they represent God by their healings, exorcisms and preaching of the kingdom.  The towns that accepted them and gave them sustenance indicates the merciful nature of the town, even if they didn’t believe the message of the kingdom.  Those towns that refused to help the disciples in their helpless state are judged eternally (Matt 10:15, 11:21).

11.  Re-creating Sodom

The testing of the towns are compared to Sodom and Abraham, who had strangers sent to them.  Abraham received them with generous hospitality while Sodom intended to harm them severely, indicating their attitude toward immigrants or the poor.  Thus, the consistent NT support for the poor, helping strangers or immigrants.  (Genesis 18, 19; Hebrews 13, Galatians 1, etc)

12.   Nature of the kingdom

It is easy to consider that the purpose of the judgment is simply reward and punishment, but given the context of entrance into or exile out of the final utopia, we also need to consider that the judgment is simply an immigration exam, indicating what kind of kingdom Jesus is intending to create.  A kingdom is made up of the people included.  If everyone in the nation are people of mercy and kindness, that forms the identity of the kingdom at large.  In this kingdom there is little need for a bureaucracy of welfare.  Nor is there an economy based on selfishness.  Rather, it is run almost completely on the generosity of its citizens.

13.   Punishment

The punishment of the stingy isn’t just exile from the kingdom, but entrance into another realm: eternal fire.  This fire was prepared at the beginning for rebellious angels (messengers) and the devil.  It is considered appropriate that the servants of the devil also enter into this realm of punishment.  It is to be noted that it is the “fire” that is eternal, the realm, not the people within it.  Is the fire a symbol of torment (like Luke 16?) or a symbol of destruction?  In Matt 13 there is the Markan phrase, “weeping and gnashing of teeth”, which indicates torment.  But how long?  Is the torment eternal or just the place?

14.   Ignorance of the judged

Both the sheep and the goats express their ignorance of the one they call “Lord”.  On the one hand, they are abashed at the fact that the King declares that they have met, when they clearly haven’t.  But a Christian would recognize that Jesus didn’t mean that they had literally met face to face.  Perhaps they would have considered that they had met through the Spirit, but the phrase “you fed me” wouldn’t disturb them.  This seems to indicate that the masses aren’t people who have knowledge of Jesus’ teaching, for the most part.  They are probably assumed to be pagans or people unfamiliar with the gospel.  Again, this indicates that welcome into the kingdom doesn’t require knowledge of the gospel, but doing acts of mercy to those in need, whoever they be.

Summary:

Jesus' final story affirms what has been said throughout Matthew: that Jesus is looking for those who help people in need to fill his nation.  Evangelism is simply a test to see who is already on board with this kind of gospel and the final judgment makes a determination as to who is actively generous and who is stingy.  The stingy are aligned with the devil, and so punished like him.   The kingdom of God is on earth, full of people who create their own economy of charity.

What Did Jesus Say about Eternal Punishment?

A summary of Jesus’ teaching:

• Punishment is given after an evaluation of one’s deeds.  Every person will be evaluated and they will be sent to reward or punishment depending on what one has done.
• Eternal suffering was originally prepared for the devil and his angels, others enter there because they assist in the devil’s acts, namely judging and hurting those in need and causing people to sin.
• The kinds of evil one has done to go into hell are:
• a.       Lawlessness, i.e. a lack of love to those who suffer in this life
• b.      Oppression, i.e. hurting an innocent person or ignoring a person in suffering
• c.       Hypocrisy, i.e., acting judgmental when representing the God of love
• d.      Stumbling blocks, i.e., causing the innocent to do evil
• Angels, at God’s direction, sends those who did evil acts into punishment.
• Everyone suffers, either now or after death.
• The body and soul is destroyed in the place of punishment.
• The suffering after death is physical (involving a body) and it is torment, not light.
• Words such as “fire” or “gnashing of teeth” are symbols.  The reality behind the symbols is being outcast and suffering.

The texts:

Then he will say to those at his left hand, ‘You that are accursed, depart from me 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 nothing to drink, I was a stranger and you did not welcome me, naked and you did not give me clothing, sick and in prison and you did not visit me.’ Then they also will answer, ‘Lord, when was it that we saw you hungry or thirsty or a stranger or naked or sick or in prison, and did not take care of you?’  Then he will answer them, ‘Truly I tell you, just as you did not do it to one of the least of these, you did not do it to me.’ And these will go away into eternal punishment, but the righteous into eternal life. Matthew 25:41-46

The Son of Man will send his angels, and they will collect out of his kingdom all causes of sin and all evildoers, and they will throw them into the furnace of fire, where there will be weeping and gnashing of teeth.   Matthew 13:41-42

And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell. Matthew 10:28

And if your hand causes you to sin, cut it off. It is better for you to enter life crippled than with two hands to go to hell, to the unquenchable fire. And if your foot causes you to sin, cut it off. It is better for you to enter life lame than with two feet to be thrown into hell. And if your eye causes you to sin, tear it out. It is better for you to enter the kingdom of God with one eye than with two eyes to be thrown into hell, ‘where their worm does not die and the fire is not quenched.’ Mark 9:43-48

But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire. Matthew 5:22

“There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day. And at his gate was laid a poor man named Lazarus, covered with sores, who desired to be fed with what fell from the rich man's table. Moreover, even the dogs came and licked his sores. The poor man died and was carried by the angels to Abraham's side. The rich man also died and was buried,  and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’ And he said, ‘Then I beg you, father, to send him to my father's house— for I have five brothers—so that he may warn them, lest they also come into this place of torment.’ But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’  He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’” Luke 16:19-31

But I will warn you whom to fear: fear him who, after he has killed, has authority to cast into hell. Yes, I tell you, fear him! Luke 12:5

Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the graves of the righteous, and you say, ‘If we had lived in the days of our ancestors, we would not have taken part with them in shedding the blood of the prophets.’ Thus you testify against yourselves that you are descendants of those who murdered the prophets. Fill up, then, the measure of your ancestors.  You snakes, you brood of vipers! How can you escape being sentenced to hell? Therefore I send you prophets, sages, and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and pursue from town to town, so that upon you may come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, whom you murdered between the sanctuary and the altar. Matthew 23:29-35

Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him. John 3:36

Very truly, I tell you, the hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live. For just as the Father has life in himself, so he has granted the Son also to have life in himself; and he has given him authority to execute judgment, because he is the Son of Man. Do not be astonished at this; for the hour is coming when all who are in their graves will hear his voice and will come out—those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation. John 5:25-29

Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing. Verily I say unto you, That he shall make him ruler over all his goods. But and if that evil servant shall say in his heart, My lord delayeth his coming; And shall begin to smite his fellow servants, and to eat and drink with the drunken; The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth. Matthew 24:45-51

For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul? For the Son of Man is going to come with his angels in the glory of his Father, and then he will repay each person according to what he has done. Matthew 16:26-27

So it will be at the close of the age. The angels will come out and separate the evil from the righteous and throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth. Matthew 13: 49-50

If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were hung around your neck and you were thrown into the sea.  If your hand causes you to stumble, cut it off; it is better for you to enter life maimed than to have two hands and to go to hell, to the unquenchable fire. And if your foot causes you to stumble, cut it off; it is better for you to enter life lame than to have two feet and to be thrown into hell. And if your eye causes you to stumble, tear it out; it is better for you to enter the kingdom of God with one eye than to have two eyes and to be thrown into hell, where their worm never dies, and the fire is never quenched. For everyone will be salted with fire.  Salt is good; but if salt has lost its saltiness, how can you season it? Have salt in yourselves, and be at peace with one another. Mark 9:42-50

And you, Capernaum, will you be exalted to heaven? You shall be brought down to Hades. Luke 10:15

What we do not know:
How long is the suffering?
What does the suffering consist of?
Is the suffering toward redemption?

What Jesus says about Foreigners

Luke 4:24-30

Jesus said, "Truly I say to you, no prophet is welcome in his hometown. But I say to you in truth, there were many widows in Israel in the days of Elijah, when the sky was shut up for three years and six months, when a great famine came over all the land; and yet Elijah was sent to none of them, but only to Zarephath, in the land of Sidon, to a woman who was a widow. And there were many lepers in Israel in the time of Elisha the prophet; and none of them was cleansed, but only Naaman the Syrian." And all the people in the synagogue were filled with rage as they heard these things; and they got up and drove Him out of the city, and led Him to the brow of the hill on which their city had been built, in order to throw Him down the cliff. But passing through their midst, He went His way.

Matthew 8:5-13

When Jesus entered Capernaum, a centurion came to Him, imploring Him, and saying, "Lord, my servant is lying paralyzed at home, fearfully tormented."  Jesus said to him, "I will come and heal him." But the centurion said, "Lord, I am not worthy for You to come under my roof, but just say the word, and my servant will be healed. For I also am a man under authority, with soldiers under me; and I say to this one, 'Go!' and he goes, and to another, 'Come!' and he comes, and to my slave, 'Do this!' and he does it." Now when Jesus heard this, He marveled and said to those who were following, "Truly I say to you, I have not found such great faith with anyone in Israel. I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven;  but the sons of the kingdom will be cast out into the outer darkness; in that place there will be weeping and gnashing of teeth." And Jesus said to the centurion, "Go; it shall be done for you as you have believed." And the servant was healed that very moment.

Mark 7:24-30

Jesus got up and went away from there to the region of Tyre. And when He had entered a house, He wanted no one to know of it; yet He could not escape notice. But after hearing of Him, a woman whose little daughter had an unclean spirit immediately came and fell at His feet. Now the woman was a Gentile, of the Syrophoenician race. And she kept asking Him to cast the demon out of her daughter. And He was saying to her, "Let the children be satisfied first, for it is not good to take the children's bread and throw it to the dogs." But she answered and said to Him, "Yes, Lord, but even the dogs under the table feed on the children's crumbs." And He said to her, "Because of this answer go; the demon has gone out of your daughter." And going back to her home, she found the child lying on the bed, the demon having left.

Matthew 28:18-20

Jesus came up and spoke to them, saying, "All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age."

Matthew 24:14

This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come.

Matthew 25:31-40

When the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne. All the nations will be gathered before Him; and He will separate them from one another, as the shepherd separates the sheep from the goats; and He will put the sheep on His right, and the goats on the left. Then the King will say to those on His right, 'Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. 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; naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me.' Then the righteous will answer Him, 'Lord, when did we see You hungry, and feed You, or thirsty, and give You something to drink? And when did we see You a stranger, and invite You in, or naked, and clothe You? When did we see You sick, or in prison, and come to You?' The King will answer and say to them, 'Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me.'

Living the Future

In the teaching of Jesus, the secret to living a right life here is to constantly be considering the future, especially one's future with God.  Jesus' ethical teaching is constantly referring to the future state-- not necessarily "heaven", but the final judgment of God and one's eternal state.  There are three basic principles he refers to:

    a. How we treat others is how God will treat us
    "Judge not lest you be judged" "Forgive and you will be forgiven" "By whatever measure you measure, by that measure you will be measured."  "Enter into the kingdom prepared for you... for when I was a stranger you invited me in."

    b. Whatever we take for ourselves, we will be given the opposite
    "Those who exalt themselves will be humbled, those who humble themselves will be exalted."

    c.  Whatever kind of suffering/comfort we find ourselves in now, we will be living the opposite
     "In your life you received good things and Lazarus evil; even so, now he is comforted and you are in agony."  "Blessed are you who mourn, for you shall be comforted." "Woe to you who are rich for you have already received your comfort; woe to you who laugh now for you shall mourn and weep."

In the end, Jesus' recommendation for us to live beyond the present is to remember the future.  He told us clearly what the future holds (in general terms), if we can remember the future, it will actively change the present.  And this is the most important thing: the point of looking beyond the here and now is to change the here and now.  Because if we do not change the here and now, then our "beyond" will always look the same.

The Enormous Pop Quiz

Jesus knew the end was coming.  What was this end?  Well, just the judgment of all humanity, the final determination of the destiny of every individual.

And the problem was, no one was ready.

The judgment wasn't based on how many sacrifices one made, how often someone went to church, whether they signed the correct doctrinal statement, or if they were nice people.  It was based on one thing alone-- how merciful we were to Gods's people, especially those in the most serious need.

Well, many people don't really have the opportunity to help folks like this, and many others think that God is so petty as to determine eternal judgment based on how far a person walked on the Sabbath or whether they refrained from masturbating.   So Jesus determined to establish a test.  He would send out evangelists, who had a pretty simple, short sermon: The kingdom of God is coming.  They would clearly be poor and in need, they would have no wallets, no baggage, no food.  To pass the test, all people had to do is to meet the needs of these testers.  If they don't feed or give them shelter, they fail the test.

This is the same test today.  Jesus sends out his people all over the world, and all we have to do is care for their basic needs, and we are good.  Who are these people?  Well, there are a few desperately poor pastors and evangelists who should be helped.  Also Christians who give everything to the poor and so become poor themselves-- they count.  But also the beggars.  The millions of beggars who are also God's people.

Did you know that a large percentage of the homeless are people doing their best to follow Jesus?  They love God and appreciate him.  Sure, many of them are weak, some of them are mentally ill and all of them are desperately poor.  But they are God's chosen apostles.  And they were sent to test you.

When you see a beggar hold a cardboard sign that says "God bless" that isn't some evil person seeking to steal your money-- that is an apostle sent by Jesus to test you.  You might give them something to eat.  You might give them some change.  You might go the extra mile and carry socks or hand warmers in your car to give them.  You might be very generous and offer them a place to stay overnight, perhaps a motel room.  But if you do nothing... if you reject God's opportunity to show mercy...

"Judgment will be merciless on those who do not show mercy" James 2:13

Taking the Supernatural Out of Jesus

Many say that we can follow the morality of Jesus, but avoid the supernatural overlay that has been placed “over top of the pure gospel” of that moral message.  I appreciate these concerns and the heart that is behind such a belief.  They recognize that Jesus’ extreme teaching of love is a high and noble standard, even for those who cannot abide a “foolish” belief in resurrection or supernatural healing.

However, Jesus cannot be divided in such a way.  With almost all of his moral positions, Jesus also gives reason for such extreme good actions and they are all based on supernaturalism.

• Jesus says that surrender one’s own possessions to the poor is based on the idea that such a one would receive greater goods in God’s future kingdom. (Luke 12:33-34)
• Jesus says that loving one’s enemy is a good act because imitating the God who gives food even to the ungrateful is a proper goal of life. (Luke 6:35)
• Jesus says that we forgive others because otherwise God would not forgive us of our sins. (Matthew 18: 21ff).
• Jesus says that we should not look at the opposite sex with lust, for to do so would send us into hell, and likewise insulting another, and so displaying hate toward them. (Matthew 5:21-32)

Thus, Jesus bases his morality on the final judgement and the resurrection. 

Frankly, to have such an extreme morality makes no sense in a strictly material world.  Loving all, even those who do us harm, makes no sense if this world is all there is.  After all, those who do us harm should learn that harm-doing is unacceptable, and the best way to do that is to harm them for their harm-doing.  That is basic human morality.  That is what makes sense in a limited universe.  But Jesus’ high level of morality only makes sense if there is a second chance on life for those who live that high morality.  Only if this life is not all there is could there be enough time for all to be made right. 

On the other hand, Jesus recognizes that such a high level of morality is necessary for this world to be made right.  Only if some live to never punish another, but to help all those in need—even those who do not deserve it— can the world be a place of justice.  Only if we forgive the unforgiveable can we be forgiven for our unforgiveable actions.   Only if we give to those who have nothing to give back will our needs be met when we have nothing to give.   For us all to survive, at least some must live the outlandish morality of Jesus.  But none of us will do it unless we believe in an outlandish justice, beyond life’s limitations.

Thus, faith is the basis of living.

Judgment, Cheap Grace, and Mercy

• Judgment is immediate.
It demands the quick decision and the sentence is as swift and demanding as a guillotine.

• Mercy is slow.
Mercy takes its time, deliberating, mulling over options. Mercy is often second-guessing itself, repenting of former decisions as repentance is made known.

• Cheap Grace is careless.
It cares not what the issues are, and is as swift in its decision of forgiveness as judgment is of condemnation.

• Judgment is simple.
Black and white, clear cut, no recourse, no compromise. Judgment sees all situations from a demanding, no fills position.

• Mercy seeks truth—no matter how messy.
It deliberates, considers, ponders, discusses—but not without a goal. Mercy plods, the tortoise who wins the race, slow and steady. Mercy understands that truth cannot be found in a headline, but in a feature article based on many interviews.

• Cheap Grace triumphs the ignorant.
There is no need for determinations, deliberations or decisions. The decision has already been made—freedom and blessing for all, no matter what the situation.

• Judgment focuses on the law as a principle.
“The law is a standard which once broken cannot be mended. It is the Humpty Dumpty of God. It is an ancient china doll, needing to be placed behind glass—protected, served, and loved from a distance.” But the law of judgment is cold, hard and sharp as a steel blade. Judgment claims to be for the good of society, but the only one who benefits is Judgment itself.

• Mercy loves the law as a benefit to others.
The law is to “love your neighbor,” thus mercy is the heart of the law. The law is to train us in mercy, to see the Other as the beneficiary of all of our actions. Mercy considers the well-being of all—even the law-breaker. Mercy’s law is comforting, light, for it always seeks the benefit of all.

• Cheap Grace discards the law.
“The law was a plaything of youth, but is to be set aside as unworthy of consideration. Grace has set aside all law, especially the law of Jesus, as unworthy of God.” Cheap Grace claims to speak for Mercy, but denies the heart of God.

• Judgment demands recompense.
Judgment seeks equity to the cost of the action of the law-breaker. “You broke it, you pay for it.” It seeks a balanced account book for which each debit has its equal and opposite credit—the coin of which is blood and dishonor.

• Mercy pursues reconciliation.
Mercy can lead to dishonor, should repentance be the flip side of that coin. Mercy pleads for restoration, constantly seeking an ingathering together for all the saints.

• Cheap Grace rejects cost.
Cheap Grace points to Calvary and claims that all had been accomplished there. Cheap Grace ignores the man who said, “All who would follow me must take up their own cross daily.” Cheap Grace demands no personal cost, no change, no death, no discipline, and so gains no gift, no new creation, no life, no restoration.

• Judgment has no escape.
Once judged, there is no exit. The sentence is irrevocable, the differences irreconcilable, the community ununitable.

• Mercy offers an out—repentance.
The one who has harmed another—and so has defied the law—has an opportunity to be brought back under the law. To repent, to reconcile is the extent that Mercy demands, and will seek any way to achieve that goal.

• Cheap Grace is unconditional forgiveness.
It is spiritual bloodletting—seeking to heal the patient, while ignorantly killing him. Cheap Grace sees no need to gather in, to restore, for there was no separation.

• Judgment demands payment from the lawbreaker.
As the law suffered, so must the criminal. As society was harmed, so must the harmer. Judgment claims the lost deserve nothing, and so gives nothing.

• Mercy sacrifices.
Restoration also has a price, and the merciful takes that price on oneself. Mercy pays whatever the cost so the sinner can be restored. Mercy groans in prayer, endures attacks, forgives debts against it, pays debts against others, sacrifices its comfort, its family, its friendships, its resources, its very life—all for the sake of the lost.

• Cheap Grace gleefully ignores cost.
It is the thief, stealing from God’s honor. Cheap Grace receives no payment, demands nothing, gives nothing, since there is no debt incurred. Cheap Grace celebrates at the foot of grace delivered, but ignores the call of grace transferred to others. Cheap Grace requires nothing and so gains nothing.

• Judgment never forgets.
It is the elephant of virtues. It never trusts, never believes, never forgives, never restores. Judgment says “Once a sinner, always a sinner.”

• Mercy gives the benefit of the doubt.
Mercy does not forget, but allows complete restoration, a rebuilding of trust. Mercy believes in new creation, a new life, which has nothing to do with the old.

• Cheap Grace always trusts, even the hypocrite.
It always believes, even the liar. It always forgives, even the unrepentant. It accepts everyone and everything—except God’s truth.

• Judgment is Satan.
Judgment is the accuser of the brethren, the murderer of humanity for the sake of a bloodless law. It is the prosecutor seeking the death penalty.

• Mercy is Jesus.
It is the self-sacrificer, the reconciler to God, the perfect sacrifice. Mercy is the one who said, “Go and sin no more,” “The one whom the Son sets free is free indeed,” “I have come to seek and save the lost,” “Unless you repent you will likewise perish,” “I have not come to call the righteous but the sinners to repentance,” “Be merciful as your Father is merciful.”

• Cheap Grace is the Flesh.
It is self-seeking, self-upholding, self-deceptive. Ultimately, it upholds what is abhorrent to God as the will of God. They practice sin and gives approval to those who practice it.

• Judgment is a liar.
It claims that God does not forgive, sees the sin and not the sinner. It denies the power of God to change the one in Jesus. It is lost, for it has forsaken the mercy of Jesus. Those in the power of Judgment will die by God’s hand—“Judge and you will be judged.”

• Cheap Grace is a liar.
It claims that God’s standard is flexible, and so non-existent. It loves the lost to such a degree that it cannot be separated from the lost. It causes the lost to remain lost, and so dead. Those in the power of Cheap Grace will die by God’s hand—“Whoever does not obey the Son will not see life.”

• Mercy is the truth of God.
It upholds the law, which is to love all. It demands love, even as it offers love. It demands forgiveness, even as it offers forgiveness. It demands sacrifice, even as it sacrifices. It demands purity, even as it offers purity. It demands devotion to God, even as it offers devotion to God. “Be imitators of God, and walk in love as Christ loved us and gave himself up for us.”