Beyond the Binary: Redefining the Parable of the Sheep and the Goats

Last week, we discussed the parable of the sheep and the goats. By the end of our discussion, we still had several perplexing questions that remained unanswered. Today, I want to offer a different perspective on this parable, originally presented by Dr. Weaver in October 2022, hoping it will address many of those questions.

The parable of the sheep and the goats (Matthew 25:31-46) offers a vivid illustration of the final, and universal judgment in the Bible. The Son of Man, seated in glory, separates people into two groups: sheep on the right and goats on the left. This separation is based on how they treated “the least of these,” with acts of kindness and compassion. At its core, this parable emphasizes communal responsibility over religious piety as the ultimate separator.

Sheep and goats serve as powerful metaphors for contrasting human behaviors and tendencies. Sheep are communal creatures with a strong instinct to flock together. They rely on their shepherd for guidance and protection. They are docile, trustworthy, and dependable, embodying qualities of humility and unity. Their survival hinges on their ability to stay united and follow their leader. In contrast, goats are independent, rebellious, and unpredictable. Their self-reliant nature often leads to division and defiance. This dichotomy between sheep and goats mirrors the tension between communal faithfulness and individualistic defiance in human behavior.

The binary nature of the parable is striking. There is no mention of goats becoming sheep or sheep turning into goats. The judgment scene is absolute and final, with each individual identified as one or the other based on their deeds of compassion. This sharp division challenges us to reflect on our own lives and deeds. Are we sheep, living in alignment with God’s will and serving others selflessly, or are we goats, prioritizing our desires and neglecting the needs of the “least of these”?

But reality is much more complex and not as binary as this parable suggests. There are several shades of gray. In Mark 10:18, Jesus answered, “No one is good—except God alone.” In Romans 3:10, Paul says, “There is none righteous, no, not one.” In essence, we are all unrighteous like goats.

But what about those who believe in Jesus? Are they righteous like sheep? Paul says:

So I find this law at work: Although I want to do good, evil is right there with me. For in my inner being I delight in God’s law; but I see another law at work in me, waging war against the law of my mind and making me a prisoner of the law of sin at work within me. What a wretched man I am! Who will rescue me from this body that is subject to death? Thanks be to God, who delivers me through Jesus Christ our Lord! (Romans 7:21-25)

Martin Luther explains this paradox clearly in his central teaching called “Simultaneously Saint and Sinner.” Here is a quote from his writings:

Thus a Christian person is righteous and a sinner at the same time, holy and profane, an enemy of God and a child of God. None of the sophists (meaning theologians) will admit this paradox, because they do not understand the true meaning of justification. This was why they forced men to go on doing good works until they would not feel any sin at all. By this means they drove to the point of insanity many people who tried with all their might to become completely righteous in a formal sense but could not accomplish it. And innumerable persons even among the authors of this wicked dogma were driven into despair at the hour of death, which is what would have happened to me if Christ had not looked at me in mercy and liberated me from this error.

We, on the other hand, teach and comfort an afflicted sinner this way: “Brother, it is impossible for you to become so righteous in this life that your body is as clear and spotless as the sun. You still have spots and wrinkles (Eph. 5:27), and yet you are holy.” But you say: “How can I be holy when I have sin and am aware of it?” “That you feel and acknowledge sin—this is good. Thank God, and do not despair. It is one step toward health when a sick man admits and confesses his disease.” “But how will I be liberated from sin?” “Run to Christ, the Physician, who heals the contrite of heart and saves sinners. Believe in Him. If you believe, you are righteous, because you attribute to God the glory of being almighty, merciful, truthful, etc. You justify and praise God. In short, you attribute divinity and everything to Him. And the sin that still remains in you is not imputed but is forgiven for the sake of Christ, in whom you believe and who is perfectly righteous in a formal sense. His righteousness is yours; your sin is His.”

• Luther, M. (1999). Luther’s works, vol. 26: Lectures on Galatians, 1535, Chapters 1-4. (J. J. Pelikan, H. C. Oswald, & H. T. Lehmann, Eds.) (Vol. 26, pp. 232–236). Saint Louis: Concordia Publishing House.

I encourage you to read the rest of this passage (it’s available at https://silverdalelutheran.org/wp-content/uploads/2013/10/Same-Time-Saint-Sinner.pdf).

Human nature is a blend of both sheep-like and goat-like tendencies. At times, we embody the compassion and humility of sheep, while at other moments, we display the stubbornness and self-centeredness of goats. This leads us to the perplexing question: how does this parable fit into the complex reality of human nature?

Most Christian thinkers interpret the parable of the sheep and the goats as a judgment of good versus bad people or compassionate versus selfish people. However, Dr. Weaver has presented a new perspective. To be honest, I am still trying to understand this new perspective. According to him, this passage hints at a deeper judgment. This judgment is not about individuals but about the collective root of evil that began at the foundation of the world. This interpretation reframes the goats as symbolic of rebellion and division which are aspects of evil that must be eradicated for God’s kingdom to flourish.

To support this idea, let’s look into specific passages from the Bible that illuminate this perspective. Paul writes:

Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, or straw, each one’s work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each one’s work. If anyone’s work which he has built on it remains, he will receive a reward. If anyone’s work is burned up, he will suffer loss; but he himself will be saved, yet only so as through fire. (1 Corinthians 3:12-17)

This passage illustrates judgment not as punitive but as evaluative. Here, fire is not a destructive agent but a refining one, meant to test and purify everyone while preserving the core of one’s identity. The individual’s identity is preserved, even if their works are burned away, underscoring the redemptive aspect of God’s judgment. Paul emphasizes that “you are a temple of God and that the Spirit of God dwells in you” (1 Corinthians 3:16). This profound truth highlights the sacredness of human life and the indwelling of God’s Spirit, which is imperishable and not subject to the flames of judgment. The fire, then, becomes a symbol of God’s purifying love, aimed at refining rather than destroying.

Furthermore, John reveals the purpose of Jesus’ mission:

For God so loved the world, that He gave His only Son, so that everyone who believes in Him will not perish, but have eternal life. For God did not send the Son into the world to judge the world, but so that the world might be saved through Him. The one who believes in Him is not judged; the one who does not believe has been judged already, because he has not believed in the name of the only Son of God. And this is the judgment, that the Light has come into the world, and people loved the darkness rather than the Light; for their deeds were evil. For everyone who does evil hates the Light, and does not come to the Light, so that his deeds will not be exposed. But the one who practices the truth comes to the Light, so that his deeds will be revealed as having been performed in God.” (John 3:16-21) 

The ultimate revelation of God’s love is that through Jesus, we are all saved. This salvation is not just about avoiding condemnation; it is about being drawn into the light of God’s presence. Judgment is not primarily about punishment but about restoration. Through Jesus, God invites everyone to step away from darkness and into His light. For those who accept this light, judgment becomes a refining process, purifying and transforming them. For those who reject the light, judgment affirms their choice to remain separated from God. In both cases, the purpose of judgment is to bring humanity closer to God and eradicate the root of evil that divides creation from its Creator. Therefore, God’s purpose is always to bring people into His fold. This aligns with Jesus’ statement that He would bring sheep “not of this fold” into the flock (John 10:16). Clearly, God is in the business of gathering, bringing together, and forming a community known as the kingdom of heaven.

This communal vision, metaphorically represented by sheep, stands in contrast to separation and isolation, often associated with evil and metaphorically represented by goats. Adam and Eve, originally part of the divine community or flock, were driven out of the garden and into separation because of sin. Jesus’ teaching consistently emphasizes the importance of re-establishing this community, both in the present and in the eschatological fulfillment of the kingdom. The parable of the sheep and goats reflects this communal focus. It is not about gathering like-minded individuals pursuing personal salvation but about forming a collective flock united under the care of a single Shepherd, the Lord of hosts. That is why the emphasis is not on keeping the Ten Commandments or upholding the 28 fundamental beliefs but rather on the ultimate expression of faith through love. Paul in Galatians 5:6 said, “For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love.”

This central element of the gospel highlights that the sheep, the kingdom people, embody servanthood. As the Apostle Paul expressed, they “are all things to all people” (1 Corinthians 9:22), prioritizing the needs of others over personal standing before God. Their concern extends beyond their individual relationship with God to the collective well-being of the world and those outside the fold. This inclusivity, inherent in Jesus’ mission, demonstrates that the kingdom of heaven is marked not by exclusivity but by the gathering of diverse people under one Shepherd.

Finally, another shocking aspect of this parable is that the sheep didn’t know they entertained Jesus. Many Christians believe that one can only enter the Kingdom of Heaven through Jesus, and indeed, Jesus Himself said, “I am the way, the truth, and the life” (John 14:6). But if this is true, how is it that these sheep didn’t recognize Him?

This mystery invites us to reconsider what it means to truly know Jesus. The sheep’s lack of recognition underscores the grace-filled nature of the Kingdom. Their actions—feeding the hungry, clothing the naked, caring for the sick—were not calculated efforts to earn salvation but the natural outflow of compassion and love. In doing these acts of mercy, they unknowingly encountered and ministered to Christ Himself. This reveals a profound truth: knowing Jesus is less about doctrinal knowledge or knowing His name and more about embodying His character and extending His grace to others.

It also challenges a narrow view of salvation. Jesus, as the Good Shepherd, recognizes His sheep not by their theological expertise but by their lived faith, expressed through love and service. As He said in John 10:14-15, “I am the good shepherd; I know my sheep and my sheep know me… and I lay down my life for the sheep.” This knowing is relational, not transactional. It is forged in acts of grace and kindness—the very acts the sheep performed unknowingly. 

Discussion Questions

1. How does the parable of the sheep and goats challenge us to redefine what it means to live a life of faith in a communal and inclusive way?
2. In what ways might an overemphasis on personal piety detract from the broader mission of grace and communal service central to salvation?

Michael: I’m going to answer the questions directly, but I was wondering about the fire at the end in the parable and the fire you were talking about in the Bible reference. Are they the same fire? Are we misunderstanding the fire? Because it sounded like a very different fire, but maybe they’re the same. The fire you mentioned in the second verse seems to be doing something different. It’s not just burning you—it’s burning something else, and in the end, it seems to be making things better. I mean, restoring, I think you mentioned.

Kiran: In the first instance, Paul talks about this fire that burns away anything that is not good but keeps the good works. It doesn’t take the person out, but it restores in the sense that it preserves their good works. Whether that fire is the same as the fire in the parable is an interesting question. Maybe we need to look at the root word. But here’s something to think about: there’s a big deal about fire in Exodus—the fire from God and regular fire. There’s a difference between the two. Maybe there’s something in that.

C-J: Regarding judgment, I wonder… I’m thinking to myself, when we judge others, it’s like looking into a mirror—we’re also judging ourselves. It reveals our own values, our piety, and our lack of understanding in how we look at another person. I say that because I believe there’s always something good in each of us. Paul speaks about seeing through a dark glass, implying that we don’t fully understand. Our intentions might be good, but we miss the mark. We do things the wrong way or with something hidden inside us. But even then, the act of doing something can be used by God to reveal what He wants to work on in us.

Donald: I always strive to put wheels under something so I can apply it. What does this mean for me? The Bible speaks of the church as being critical to our relationship with God and our understanding of faith. But does the word “church” actually mean something different in the Bible than it does to me today? I’m going to church in an hour. For me, church is a gathering of people—a gathering of like-minded Christians. From a Christian point of view, it’s just that: a gathering. But the “like-minded” part is interesting. We come together, and there’s nothing wrong with saying, “I agree with you,” and focusing on that. It’s what we do every Sabbath morning—we generally agree or at least understand each other’s perspectives within the context of our faith.

But is that really what we’re talking about here? Are we supposed to be gathering with like-minded people, or with the diverse people of the world? That probably ties into what C-J just said—that there’s always some goodness in everyone. But if I don’t quite see it the same way as you, then I might say, “You stay over there, and I’ll go to church over here with these people.” 

Maybe I’m wrong in questioning this, but it just seems that the purpose of church would be quite different if we adhered to the kinds of things you’re presenting this morning. I’ll be gathering with people who think the same way, who follow the 27 or 28 beliefs, the mission—that’s our context, and that’s what brings us together and binds us. But should that really be? Or should we be looking for people who are different from ourselves?

C-J: I think in the open, natural field environment, we’re always brushing against people and thinking, “Oh, what happened there?” We become witnesses of a different other. They look at us and think, “Oh, aren’t you special?” Each of us has something to bring to the table. If we could just stand there, like with a cloth between us, and talk, we might realize we really aren’t that far apart—or we might want to know more about those questions: Why? Why did you choose this? Is it environmental? Were you born into it? Do you ever question it? How do you express it? I think those are common denominators across all aspects of culture, especially faith. As we mature—not so much as little children, but as we grow older—we have big questions. Then it comes down to a decision: Do we dig deeply and trust that relationship that really only comes from God? It’s the Holy Spirit that gives the revelation. I can’t logically justify why I believe in the God I do; that has to be a revelation from God. He can use other mediums—other cultures—for that same experience, I believe.

Don: I think the message of Jesus is that there’s great value in community, but not for the reasons we generally ascribe to it. We often value community because we think it’s going to bring us salvation. But I think the message of Jesus is that salvation is something He takes care of. Our role, when we come together in community, is to take care of one another. I think we easily fall into the trap of thinking that somehow the 27 or 28 fundamental beliefs are the ticket to heaven. But what they should do is focus us on grace and what God does for us—not what we do for ourselves. What we ought to focus on is the fact that we have an obligation as a community to help one another. That’s where I think we get off track. We view the church as the means of salvation, thinking that understanding these 28 fundamental doctrinal points is a ticket to salvation. In reality, it’s just a ticket to a club that should be in the business of helping one another.

Donald: Some churches are held to be unique in terms of diversity, but are they really? You might be diverse from one perspective, but you still need to fall within the umbrella of those particular beliefs to really build community, it seems. It’s an important step forward to have diversity But what’s the focus of what we do on Sabbath?

Don: I think that if there’s a diversity worth celebrating, it’s the diversity of belief in the gospel of grace. The church should be a place for sinners—a place where Jesus can do His work, not where we do ours. That’s the diversity I’d like to see in a church community. Whether there’s ethnic or racial diversity is, I think, somewhat immaterial. What we should focus on—and what the business of the church should be—is understanding that salvation is God’s work, not ours. Our work is to take care of one another. 

I think Kiran’s point about the binary nature of sheep and goats makes a good argument or parable, not about individual salvation but about ultimate good and evil, given that each of us has within us some good and some evil.

C-J: So what’s happening in the Middle East with Palestine and Israel—or even in Syria right now—some people say, “This group of people is bad because they’ve done X.” Other people say, “No, this is the right way it should be done.” If you stand in that person’s shoes and look through their lens, you can understand why they come to the choices they do. Some of them really believe, “I don’t have any other choice. If I don’t choose this, then this will happen.”

But I think sometimes, as Christians—I’ll speak for myself—I find myself in that loop, and I realize I need to say out loud, “Connie, just stop and let God do this. Just trust God in this.” There’s just too much here that I do not know and do not understand. Speaking to myself, I see that humanity has this capacity to judge based on, “I’m right, and you’re wrong.” It becomes, “You’re either with me or against me.” And I think that’s what makes it binary—because we lack so much true knowledge, and we don’t know what’s around the corner.

That’s why, as a believer, I land on Christianity. It’s why I land on Christianity—because I am willing to completely surrender my present, accept my past, and believe that God has got me in the future. I cannot save myself from my own sin because sometimes I don’t even recognize it. I can only trust God to be constantly in the business of growing me spiritually. I have to believe that if He’s brought me this far, He will not leave or forsake me. I’ve never seen the righteous forsaken or their children begging for bread. I think that’s spiritual bread, as well as manna from heaven.

If people don’t believe in something greater than themselves—and I’m not just talking about going to heaven later if we’re “good enough,” but about just making it through a day—some days can be really tough. If I can’t walk with grace, I’m going to be a pretty angry person, and that’s just destructive. That’s the fire that was questioned: is it a spiritual fire, or is it hellfire and damnation?

Reinhard: It’s as if every parable is addressing a different area. Each parable informs us, as Christians, as His followers. For example, the parable of the virgins: they know about the master. This isn’t about people who don’t know God—it’s about those who do know the master. At that time, their responsibility was to prepare oil, and they were neglecting what they were supposed to do.

Similarly, the parable of the talents is about Christians. The master gave them talents, and one of them didn’t use his. This parable shows that to be counted as redeemed, as saved, we need to use what we are given. Then there’s the parable of the sheep and the goats, which we already discussed. It emphasizes the need for service in our community—to help those in need, not just spiritually but also with our time and resources. I think that’s what it means.

So, if we only look at one part, we might miss the bigger picture. For example, even those who preach about God and say “Lord, Lord” won’t be saved unless they do the will of the Father. That verse reminds us that being a believer isn’t just about words—it’s about responsibilities. With the grace of God, we need to share, to act, and to do the deeds that show our faith to others.

Every parable focuses on a particular area or emphasis in Jesus’ teachings. We need to remember all these parts and what they mean for us as Christians.

Don: There’s another aspect of this parable that I think bears emphasis, and that is when we do good to one another, we come to know God. The knowledge of God is created and formed in the cauldron of service. We often think we need to know God through piety, prayer, almsgiving, and various rituals of religion, but here Jesus teaches that knowing Him comes through our acts of service to others. That, I think, Donald, partly answers your question about what church is for. Church is for helping one another. Yet we often mistake learning something about God through rituals as the purpose of church. I think Jesus teaches here that church is about how we can be of service to one another and, through that service, come to know Him better.

It’s remarkable that in the parable, the statement is, “I never knew you,” or the implication, “I did know you.” You can imagine God standing at the pearly gates, saying, “I think I’ve met you before—on the road from Jericho to Jerusalem, when I was beset by robbers, and you came along and helped me. I think we’ve met before.” So, the notion of meeting God is not through piety, prayers, or rituals, but through the needs of others. It’s in those moments that we use the tools we’ve been given—our gifts—to be of service. That’s our judgment and our obligation.

Donald: Some of us here remember the days in Sabbath school when, at the beginning of class, a little envelope would go around with a pencil in it. It had questions for everyone, asking things like, “How many times did you study your lesson this week? How many times did you step out to serve?” Another question was, “What did you do this week that was meaningful from a Christian behavioral point of view?” And we would report that. 

Now, maybe we were reporting it for the wrong reasons—to get credit—but it showed what the church wanted its members to prioritize. I don’t believe that happens anymore—it’s been a long time since I’ve been in a traditional class like that. Maybe it still happens, but I tend to doubt it.

Sharon: It happens in Africa, where works are so important that you have to visibly announce what you’ve done. Anyone who makes a donation has their name put by it. My point is that we’re talking about the culture of philanthropy in grace—the philanthropy of grace. I teach the culture of grace to organizations, and I think when we create a culture of philanthropy—where charitable acts, kindness, and giving are more important than getting—we become conduits of the grace Christ has bestowed on us. That grace flows to everyone in our sphere of influence.

I think the idea of the sheep and the goats is tied to this. Obviously, we all have moments of narcissism and self-centeredness, but the challenge is to create a culture where giving is so natural and ingrained that it becomes part of who we are as Christians. I’ve visited many churches in the U.S. and been told, “You can’t sit in that pew because that’s Mrs. So-and-So’s spot.” So how do we create a culture of philanthropy within the context of the community we live in, with the grace of Jesus? That’s our challenge. We must make it so integral to our lives that giving becomes easier than focusing on ourselves or on what we’re going to get. Instead, we focus on what we’re going to give because of what Jesus has given us.

Donald: My moments in Africa have been very rich, and I’ve always said that hospitality is the greatest gift I’ve experienced there. People are so generous. They may not have money to give, but they give their time and warmth. The intent behind that little envelope going around with the pencil in it maybe wasn’t perfect, but who am I to judge? What it did show me, even as a child, was the priority the church wanted its members to have. Whether you get credit for it or not is another thing, but if you never ask the question, then it seems the leadership of the church doesn’t make it a priority.

C-J: I have a friend whose mother frequently told him, “You must develop a sense of responsibility.” If that’s part of your training, then it becomes ingrained. I’m sure they don’t do that for adults, but for small children, it’s about mindfulness—thinking about whether you’ve set aside time for God, helped others, and so on. I think it’s a wonderful idea. I haven’t seen it before, at least not where I’ve traveled, but it’s a wonderful practice.

Donald: I don’t even remember what we reported. Was it a matter of giving, like donations to Goodwill, or was it about reaching out to people and being generous with your time and efforts?

Don: My recollection would be the latter rather than the former—recognition of good works.

Donald: I would like to believe that’s what it was.

Carolyn: I think, rather than making a written statement of what I’ve done, I’ve always believed you should do things without wanting everyone to know. It’s between you and God. But I do feel that if you’re in a training session or a community setting, doing things together can build a sense of purpose. This is part of what a church community should be—putting on a soup kitchen, creating a community center with resources like canes and wheelchairs to lend or give. But when we work individually, we need to know why we’re doing it. I don’t think we should want credit for it—only in heaven. And yet…

Donald: That’s it, Carolyn. I agree with you. Obviously, if you’re doing it to puff yourself up, forget it—that’s not the point. But it did teach me as a child that doing good works was an important part of being a Seventh-day Adventist.

Carolyn: Right, right. But I think actually doing it with others is important. We can say all we want, but “In Gathering” was an example of something nobody forgot—we did it together. I’m not saying I liked it, and I’m not bringing it up for that reason, but I’m just thinking out loud. Maybe that’s dangerous.

C-J: Maybe it’s an act of gratitude. It’s not about checking a box or who you’re with or what you’re doing—it’s an expression of gratitude for what God has done for us and what happens in community.

Sharon: I do think, though, that we need to be careful. In Africa, we tell people coming on mission trips, “Don’t bring us junk for Jesus.” Part of the problem is that sometimes we make ourselves feel good, but we’re not actually helping people in meaningful ways. The only way to truly help is by coming alongside someone, walking with them, and understanding what they really need. We shouldn’t just give away old clothes or teddy bears. We get suitcases of worn-out teddy bears, but what children really need are new shoes, not old, rotten ones.

So, I think we need to check our motivation. Sometimes, even with good intentions, we can be egocentric, thinking, “I’m going to help these poor African children.” But in some cases, we end up doing harm. There’s a great book called When Helping Hurts that explores how our best intentions can sometimes be detrimental because we haven’t built relational connections, like Jesus would have done.

Donald: I don’t know if it was specifically every 13 weeks or something, but they would have an offering, a moment during the church service where people stood up. It often ended up being a few unique individuals who would end up in tears, talking about their relationship with Christ. It was more than just going through the motions of church. It broke out of the traditional church service, and people expressed their understanding of Christianity—hopefully in two or three minutes. That’s something I don’t see anymore.

Carolyn: We also had to say all of our memory verses on the 13th Sabbath. That’s when we had to recite them up in front of the church.

Donald: They brought the kids in and did unique things—wonderful. I don’t mean to turn this into a nostalgic discussion, but I just remember the service.

Reinhard: The message Jesus left before He ascended to heaven was about preaching the gospel to the ends of the earth. Of course, many people are blessed by following Jesus, and I think the main task for Christians is to focus on salvation. Generosity is important, yes, but it’s only part of the mission. This parable is important, but it’s just one part of many things we are called to do. The ultimate goal is to save people for the kingdom of God.

Preaching the gospel and baptizing are part of this mission. Last week, we discussed how churches—not just the Adventist Church—serve people through various missions, including hospitals. For example, in my home country, many denominations run institutions that provide healthcare. When people experience generosity and kindness through these institutions, it can lead them to think about becoming followers of Christ if they don’t already know Him.

So, while spreading the gospel is the main goal, acts of service are a critical part of that. The primary mission is salvation, but the other actions—like helping others—are still necessary to support that mission.

Carolyn: I’d like to know the consensus of the group: What do you feel the gospel is? Is it more than just Jesus?

Don: I think the gospel is just Jesus. Anything that deviates from the gospel of Jesus and the gospel of grace becomes more about the rules of the club. Those things are not essential for salvation.

Carolyn: I also think back to the Ten Commandments, where we’re told to “go and tell” and “go and help.” All my life, even as a teenager, I wondered, What is the gospel? Am I supposed to make everyone a Seventh-day Adventist? Am I supposed to convince them to keep the Sabbath in order to have a relationship with Jesus? What is the consensus here? I’m not judging anyone—I’m just saying this is what I wrestle with. I want to tell people what I believe and be pure in my message, but right now, I just want to tell people about my love for Jesus and what He’s done for me. That, to me, eliminates the need for discussions about church. When people ask, “Where do you go to church?” it complicates things.

Kiran: Mary was chosen to bring Jesus into the world, and in those days, people believed the Messiah would be a king of all. But over time, she must have realized that wasn’t His mission. Her son was ridiculed, persecuted, and eventually killed. How did she still allow that to happen? How did she let the grace that was given to her flow to others? I think there’s something profound there, and I thought about exploring that for next week.

Don: Maybe that will help answer Carolyn’s question. I feel like Carolyn always gives us good questions at the end of class! We appreciate the input, and we’ll work on this next week.

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