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Tragic_pizza

Jesus said something similar in Matthew 25:41-46

"Then he will say to those on his left, 'Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angelsFor I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, 43I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me.'

"They also will answer, 'Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?'

"He will reply, 'I tell you the truth, whatever you did not do for one of the least of these, you did not do for me.'

"Then they will go away to eternal punishment, but the righteous to eternal life."

OH NO! SOCIAL JUSTICE! I guess it was "my" Jesus and not "your" Jesus who said that, though, huh?

Chris Rosebrough (@PirateChristian)

Tragic,

So according to you, Jesus was teaching in Matt 25:41-46 that as long as you willingly submit to a gobal government that forcibly redistributes the world's wealth so that poverty is spread equally among the inhabitants of the globe then you cannot be saved.

Ahhh I see. Your Jesus also has a beard but your Jesus is Karl Marx.

BTW, it doesn't take faith or even love for God or love for neighbor to have your wealth forcibly taken from you and redistributed to the poor by a Marxist government.

Csalafia

"... you willingly submit to a gobal government that forcibly redistributes the world's wealth so that poverty is spread equally among the inhabitants of the globe then you cannot be saved."

You should too.

It's called Jubilee economics.

Every 50 years the economy was to be reset, or wealth redistributed, so that money and material possessions wouldn't become an idol.

Tragic_pizza

Chris, that's ignorant, even for you.

Re-read my post. Did I mention Marx? Did I mention forcible government redistribution? Even once? Look carefully.

Your understanding of "social justice" is breathtaking, especially for someone who brags about being a doctoral student.

In any case, you'll note that I quoted Scripture. If you have a difficulty with what I posted, take it up with the author if that particular passage.

Chris Rosebrough (@PirateChristian)

Tragic,

Fair enough.

Regarding the passage you cited.

#1 the sorting takes place in the story by what you are not what you've done. Sheep on the right and goats on the left. Sheep are those who trust in Christ alone for forgiveness and salvation and the goats are unrepentant, unbelieving sinners.

#2 Here is what Phillip Melancthon says on the matter.

Our opponents urge that good works properly merit eternal life, since Paul says (Rom. 2:6), “He will render to every man according to his works”; and v. 10, “Glory and honor and peace for every one who does good.” John 5:29, “Those who have done good will come forth to the resurrection of life”; Matt. 25:35, “I was hungry and you gave me food,” etc.
371 These passages and all others like them where works are praised in the Scriptures must be taken to mean not only outward works but also the faith of the heart, since the Scriptures do not speak of hypocrisy but of righteousness in the heart and of its fruits.
372 Whenever law and works are mentioned, we must know that Christ, the mediator, should not be excluded. He is the end of the law (Rom. 10:4), and he himself says, “Apart from me you can do nothing” (John 15:5). By this rule, as we have said earlier, all passages on works can be interpreted. Therefore, when eternal life is granted to works, it is granted to the justified. None can do good works except the justified, who are led by the Spirit of Christ; nor can good works please God without the mediator Christ and faith, according to Heb. 11:6, “Without faith it is impossible to please God.”
373 When Paul says, “He will render to every man according to his works,” we must understand not merely outward works but the entire righteousness or unrighteousness. That is to say, “Glory for him who does good,” namely, for the righteous man. “You gave me food”3 is cited as fruit and evidence of the righteousness of the heart and of faith, and for this reason eternal life is granted to righteousness.
374 In this way the Scriptures lump together the righteousness of the heart and its fruit. They often mention the fruit to make it clearer to the inexperienced and to show that a new life and new birth are required, not hypocrisy. Such a new birth comes by faith amid penitence.
375 No sane man can judge otherwise. We are not trying to be overly subtle here in distinguishing the righteousness of the heart from its fruits, if only our opponents would grant that the fruits please God because of faith and the mediator Christ but in themselves are not worthy of grace and eternal life.
376 This is what we condemn in our opponents’ position, that by interpreting such passages of the Scriptures in either a philosophical or a Jewish manner they eliminate from them the righteousness of faith and Christ, the mediator. From these passages they reason that works merit grace by the merit of congruity or, if love is added, by the merit of condignity; that is, that they justify, and because they are righteousness that they are worthy of eternal life. This error obviously destroys the righteousness of faith, which believes that we have access to God not because of our works but because of Christ, and that through his priestly mediation we are led to the Father and have a reconciled Father, as we have said often enough.
377 This teaching about the righteousness of faith dare not be neglected in the church of Christ; without it the work of Christ cannot be understood, and what is left of the doctrine of justification is nothing more than the teaching of the law. We are therefore obliged to hold fast to the Gospel and the teaching of the promise given for Christ’s sake.
378 It is then no minor matter about which we are arguing here with our opponents. We are not trying to be overly subtle when we condemn those who teach that we merit eternal life by works, omitting the faith that takes hold of the mediator Christ.
379 About this faith, which believes that the Father is propitious to us for Christ’s sake, there is not a syllable in the scholastics. Everywhere they maintain that we are acceptable and righteous because of our works, either done by the reason or at least wrought by the impulse of the love they talk about.
380 From ancient writers they have taken certain sayings, decrees as it were, and these they quote in a twisted way,
381 boasting in the schools that good works please God because of grace and that therefore we must place our confidence in God’s grace. Here they interpret grace as a disposition by which we love God, as though the ancients meant to say that we should put confidence in our love, which we know by experience is weak and unclean. Yet it is peculiar that they advise us to trust our love when they teach that we cannot know whether it is present. Why not expound here God’s grace and mercy toward us? Whenever this is mentioned, faith should be added, since we take hold of God’s mercy, reconciliation, and love toward us only by faith. If they understood it this way, they would be correct when they say that we must put our confidence in grace and that good works please God because of grace; for faith takes hold of grace.
382 In the schools they also boast that our good works are valid by virtue of Christ’s suffering. Well said! But why not say something about faith? Christ is a propitiation, as Paul says, through faith (Rom. 3:25). When frightened consciences are consoled by faith and believe that our sins are blotted out by Christ’s death and that God has been reconciled to us because of Christ’s suffering, then indeed Christ’s suffering benefits us. If the doctrine of faith is omitted, it is vain to say that our works are valid by virtue of the suffering of Christ.
383 The scholastics do not teach the righteousness of faith. They interpret faith as merely a knowledge of history or of dogmas, not as the power that grasps the promise of grace and righteousness, quickening the heart amid the terrors of sin and death. Therefore they corrupt many other statements. Paul says (Rom. 10:10), “Man believes with his heart and so is justified, and he confesses with his lips and so is saved.”
384 Here we think that our opponents will grant that the mere act of confessing does not save, but that it saves only because of faith in the heart. Paul says that confession saves in order to show what kind of faith obtains eternal life, a faith that is firm and active.
385 No faith is firm that does not show itself in confession. Thus other good works please God because of faith, as the prayers of the church ask that everything be accepted because of Christ and request everything because of Christ. It is well known that every prayer closes with this phrase: “through Christ our Lord.”
386 Therefore we conclude that we are justified before God, reconciled to him, and reborn by a faith that penitently grasps the promise of grace, truly enlivens the fearful mind, and is convinced that God is reconciled and propitious to us because of Christ. Through this faith, Peter says (1 Pet. 1:5), we are “guarded for a salvation ready to be revealed.”
387 Christians need to understand this faith, for it brings the fullest comfort in all afflictions and shows us the work of Christ. Those who deny that men are justified by faith deny that Christ is the mediator and propitiator, deny the promise of grace and the Gospel. They teach a doctrine of justification derived either from reason or from the law.


The Book of Concord the confessions of the Evangelical Lutheran Church. 1959 (T. G. Tappert, Ed.) (163–166). Philadelphia: Mühlenberg Press.

Thomas Moeller

For a simpleton such as myself, I will never roll over to the "demand" for social justice. Doing what is right will provide all the justice anyone should need (not want). When ever someone quotes the "...whatever you did not do for one of the least of these, you did not do for me." line in a discussion that has "social justice" as a component, I ask myself, "Self. What in tarnation is the motive for doing any good act?"

As soon as some lame brain say we should do something because we are supposed to... Well, I just wonder...

Kirby L. Wallace

May I just throw a wrench in the works here?

Notice that Jesus also said, "in that ye did it unto the least of these my brethren..."

Good works (so called), performed by the unrighteous, for the unrighteous are unrighteous works, no matter how "good" they appear.

Only "that done in faith" in Jesus Christ, and in his name, and for His sake qualifies as "good works".

You will note that the works done, and the works not done are, for all practical purposes, the exact same works. The only difference was not who was performing them, nor even how, but for whom they were being performed, and why.

Kirby L. Wallace

Tragic,

You did not quote scripture. You quoted a PART of a scripture, and you misquoted it at that! See above comment.

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