Jesus said, “The kingdom of heaven is like a man who sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way.”
Jesus said, “But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats.”
Jesus said, “Then two will be in the field; one will be taken and one will be left. Two women will be grinding meal together; one will be taken and one will be left.”
Jesus died for our sins, and not for ours only, but the sins of the whole world: these are the words of the Apostle John. There is salvation freely given to all. And yet—well, Jesus, rather embarrassingly for some, spends a great deal of time on what John the Baptist called the winnowing of the people: the wheat to be gathered into God's granary, but the chaff to be burned. And Jesus likewise says that at the end of days, in the great harvest, the weeds will be taken and burned; when the flock is collected, the sheep will be separated from the goats. One will be taken, another left.
Preachers of a certain stripe spend a lot of time on the subject of this judgment. You may have heard of Jonathan Edwards' notorious sermon, “Sinners in the Hand of an Angry God”, in which he speaks at length (for that is how things were done in those days) of how it is only the merciful hand of God which keeps us from the fires of perdition, and yet, the time will come (Edwards says) when this forbearance will end, and only those whose trust is in the Lord will be kept safe from the flames. This is the classic language of revivalist Christianity, but the same focus on judgment is central to late medieval piety. Edwards' image of God dangling souls like spiders on threads, over the the fires of hell—well, I think it is inaccurate as an expression of Jesus' teachings. It implies that God's mercy is capricious, and that is not how Jesus depicts it, nor the prophets before him, nor John of the Revelation after him.
No, this judgment, this winnowing, this sorting out of humanity is ordained in the mind of the Father, inexorable, its time set, yet hidden until the day when Christ returns and all accounts are settled. Should we then fear it? Yes, we should, but no, we shouldn't. Jesus simply spends too much time on warning us about the sorting of the harvest that I should brush those warnings off. And it is striking that Jesus, John the Baptist, and the prophets all agree that this sorting is on the basis of works—but not in avoiding sins as most people think of them, for the sheep who are saved are those who fed the hungry, gave drink to the thirsty, clothed the naked, and visited the sick and imprisoned. It is the works of mercy that save, and as James teaches, these works show our faith. And if we are merciful out of fear of damnation, well, is that not faith?
And yet, we should not fear, for God is with us, and if any man sin, we have Jesus as our advocate. Focusing too much on the fear of judgment tempts us to the surpassing sin of setting ourselves up in judgment, and even though Jesus says “Judge not”, again it is quite popular for us preachers to rail against this or that sin, and then to slip over into condemning and persecuting those sinners. And this is so obviously merciless and so obviously an arrogation of God's authority that even had Jesus not explicitly condemned it, we should infer its sinfulness from the whole of the rest of his teaching. The urge to pray “Lord, we thank thee that we are not like other, sinful people” is so strong that it takes constant vigilance, which is to be found in humility, to avoid alienating ourselves from our fellows, and therefore from God. The new kingdom of God is not in self-purity (though we should know and resist our impurities), but in mutual love: not in separation, but in inclusion; not in division, but in unity. It is not a kingdom of judges, but servants.
And that kingdom is not far off. It is near, it is now, and yet it is also coming, for Christ shall return and being this old world to its end. But none may know when, as proven by all those who have falsely prophesied a date. Each such predicted day comes and goes, for he is coming at an unexpected time. And yet, he is always about to come, for to us it is not about dates and times, but about our expectation, that we should make ourselves ready, like the wise virgins. The years, the centuries, the millennia stretch on, and still we wait, but still, Christ's return is always tomorrow, and our work, Christ's work in the world cannot wait, and not because our work makes the kingdom, but because our work is of the kingdom. We do not build the kingdom of God on earth; we manifest it, when we love God and love our neighbor. And as we draw others to Christ, both in worship and in service to one another, we further the knowledge of salvation, that the harvest may be increased without end.
