Matthew 25:35

KJV

For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:

KJV (with Strong's)

For {G1063} I was an hungred {G3983}, and {G2532} ye gave {G1325} me {G3427} meat {G5315}: I was thirsty {G1372}, and {G2532} ye gave {G4222} me {G3165} drink {G4222}: I was {G2252} a stranger {G3581}, and {G2532} ye took {G4863} me {G3165} in {G4863}:

Complete Jewish Bible

For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you made me your guest,

Berean Standard Bible

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 took Me in,

American Standard Version

for I was hungry, and ye gave me to eat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in;

Commentary

### SUMMARY
Matthew 25:35 is a pivotal verse within Jesus' parable of the Sheep and the Goats, part of His larger discourse on the end times. It delineates the initial acts of practical compassion—providing food, drink, and shelter—that characterize those who are recognized and welcomed into the eternal kingdom. This verse introduces the profound concept that genuine faith is tangibly expressed through selfless service to the most vulnerable, laying the groundwork for Jesus' radical identification with those in need.

### CONTEXT
* **Literary Context:** This verse is an integral part of the "Judgment of the Nations" parable, found in [Matthew 25:31-46](/matthew/25-31-46 "Matthew 25:31-46 - The Judgment of the Nations"). This parable concludes the Olivet Discourse, Jesus' final extensive teaching before His passion, which spans [Matthew 24](/matthew/24 "Matthew 24 - The Olivet Discourse") and [Matthew 25](/matthew/25 "Matthew 25 - Parables of Preparation and Judgment"). The discourse addresses eschatological themes, including the destruction of the temple, the signs of His coming, and the end of the age. Following parables emphasizing readiness and stewardship (like the Parable of the Ten Virgins in [Matthew 25:1-13](/matthew/25-1-13 "Matthew 25:1-13 - The Parable of the Ten Virgins") and the Parable of the Talents in [Matthew 25:14-30](/matthew/25-14-30 "Matthew 25:14-30 - The Parable of the Talents")), the Judgment of the Nations shifts focus to the criteria for final judgment, specifically highlighting active, compassionate service. Verse 35 lists the first three concrete expressions of mercy, setting the stage for the King's astonishing declaration in [Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Serving the Least of These") that service to "the least of these" is service rendered directly to Him.
* **Historical & Cultural Context:** In ancient Near Eastern societies, hospitality (Greek: _philoxenia_, "love of strangers") was not merely a courtesy but a sacred obligation and a cornerstone of social fabric. Travel was perilous, and inns were often scarce or unsafe, making reliance on the kindness of strangers essential for survival. Providing food, water, and shelter to travelers, especially those in distress, was a deeply ingrained cultural norm and a mark of righteousness. This cultural emphasis on hospitality is evident throughout the Old Testament, from Abraham welcoming angels in [Genesis 18:1-8](/genesis/18-1-8 "Genesis 18:1-8 - Abraham's Hospitality") to the laws concerning the treatment of sojourners (e.g., [Leviticus 19:33-34](/leviticus/19-33-34 "Leviticus 19:33-34 - Love the Sojourner")). Jesus' audience would have immediately understood the profound significance of these acts of mercy, recognizing them as fundamental expressions of human decency and religious piety. The parable elevates these common acts to a divine standard, revealing their eternal implications.
* **Key Themes:** Matthew 25:35 contributes significantly to several overarching themes within Matthew's Gospel and the broader biblical narrative. Firstly, it underscores **Practical Righteousness**, emphasizing that genuine faith is not merely intellectual assent or ritualistic observance, but is tangibly demonstrated through compassionate actions toward others. This aligns with Jesus' teachings throughout the Sermon on the Mount (e.g., [Matthew 7:21](/matthew/7-21 "Matthew 7:21 - Not Everyone Who Says 'Lord, Lord'")). Secondly, it introduces the profound theme of **Identification with Christ**, wherein Jesus declares that acts of service to the marginalized are, in essence, acts of service to Him directly. This radical identification elevates ordinary acts of charity to sacred service, transforming the recipient into a representative of the King Himself. Thirdly, the verse highlights **Compassion for the Vulnerable**, portraying God's deep concern for the hungry, thirsty, and homeless, and calling His followers to reflect that same heart. Finally, it serves as a crucial element in the theme of **Eschatological Judgment**, presenting these acts of mercy as a key criterion by which humanity will be judged at the end of the age, revealing the eternal weight of our treatment of others.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **hungred (Greek, _peináō'_):** From the same root as "poor" (πένης, _pénēs_), this verb means "to famish," "to be an hungered," or "to crave." It denotes a state of profound physical need, highlighting the basic human requirement for sustenance. In this context, it emphasizes the vulnerability and desperation of those lacking food.
* **stranger (Greek, _xénos'_):** This word describes someone who is foreign, alien, or a guest. By implication, it can also refer to a host or entertainer. Here, it signifies someone without a home, a transient, or an outsider, emphasizing their lack of belonging and security. The term encapsulates the vulnerability of those who are displaced or socially isolated.
* **took me in (Greek, _synágō'_):** Meaning "to lead together," "collect," or "convene," this verb specifically implies "to entertain (hospitably)." It describes the act of welcoming someone into one's home or community, providing shelter and inclusion. This word goes beyond mere provision, suggesting an act of embrace and integration, offering a sense of belonging to the marginalized.

#### Verse Breakdown
* **"For I was an hungred, and ye gave me meat:"** This clause begins the enumeration of compassionate acts. "An hungred" (an archaic form of "hungry") refers to a state of severe food deprivation. "Meat" (Greek: _phágō_) in KJV English here means food in general, not specifically flesh. The action "ye gave me meat" signifies the practical, life-sustaining provision of nourishment to one in dire need, addressing a fundamental human requirement.
* **"I was thirsty, and ye gave me drink:"** Following the theme of basic sustenance, this clause addresses the need for hydration. "Thirsty" denotes a state of extreme dehydration, often life-threatening in the arid climate of the ancient world. "Ye gave me drink" indicates the provision of water, another essential for survival, demonstrating a responsive and immediate act of care.
* **"I was a stranger, and ye took me in:"** This final clause in the verse highlights the act of hospitality. "A stranger" (Greek: _xénos_) refers to someone who is an outsider, a sojourner, or a foreigner, lacking a place of belonging or shelter. "Ye took me in" (Greek: _synágō_) means to welcome, receive, or gather into one's home, offering refuge and security. This act extends beyond physical provision to include social acceptance and protection for the vulnerable.

#### Literary Devices
Matthew 25:35 employs several effective literary devices to convey its powerful message. **Parallelism** is evident in the repetitive structure of the clauses: "I was X, and ye gave me Y," which creates a rhythmic and memorable pattern, emphasizing the direct correlation between the King's state of need and the disciples' compassionate response. This **Anaphora**, the repetition of "I was" at the beginning of each phrase, further reinforces the King's personal identification with the needy. The entire passage functions as a profound **Metaphor**, where the King (Jesus) symbolically represents "the least of these" (as explicitly stated in [Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Jesus' Identification with the Needy")). This metaphorical identification transforms simple acts of charity into sacred encounters, elevating the moral imperative of compassion to a theological truth.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 25:35 stands as a foundational text for understanding the practical outworking of Christian faith and love. It powerfully links our treatment of fellow human beings, especially the most vulnerable, to our relationship with Christ Himself. Theologically, it underscores the concept of _imago Dei_ (the image of God) in every person, suggesting that ministering to human need is a form of worship and service to the Creator. The verse challenges any notion of a disembodied faith, asserting that true righteousness is demonstrated through tangible acts of mercy and justice. It serves as a stark reminder that our eternal destiny is intertwined with our earthly compassion, reflecting God's own character of boundless love and care for the marginalized.

* [Proverbs 19:17](/proverbs/19-17 "Proverbs 19:17 - Lending to the Lord")
* [James 2:14-17](/james/2-14-17 "James 2:14-17 - Faith Without Works Is Dead")
* [Hebrews 13:2](/hebrews/13-2 "Hebrews 13:2 - Do Not Forget Hospitality")

### REFLECTION AND APPLICATION
Matthew 25:35 presents a profound and challenging call to action for every follower of Christ. It urges us to move beyond passive belief and engage in active, tangible expressions of love and compassion for those around us who are suffering. This verse compels us to cultivate a posture of attentiveness to the needs of others, recognizing that every act of kindness, no matter how small, offered to a hungry, thirsty, or lonely person, is seen by Christ as an act of service to Him directly. It broadens our understanding of "neighbor" to include not just those in our immediate circle, but the marginalized, the immigrant, the forgotten, and anyone who feels like a "stranger" in society. Our faith is not merely a private conviction but a public demonstration of God's love, manifested through our willingness to share our resources, time, and empathy with those who have little. This verse encourages a lifestyle of active, sacrificial love, reminding us that our ultimate spiritual health is reflected in our practical care for others.

#### Questions for Reflection
* **In what practical ways can I identify and meet the needs of the "hungry," "thirsty," or "stranger" in my community or beyond?**
* **How does Jesus' identification with "the least of these" transform my perspective on acts of charity and service?**
* **Am I allowing my faith to remain a private belief, or am I actively seeking opportunities to demonstrate it through tangible compassion?**
* **What barriers (e.g., fear, apathy, busyness) might be preventing me from extending hospitality and help to those in need, and how can I overcome them?**

### FAQ
**Does "meat" in Matthew 25:35 refer specifically to animal flesh?**

Answer: No, in the King James Version, the word "meat" (Greek: _phágō_) is an archaic English term that broadly refers to food in general, or sustenance. It does not exclusively mean animal flesh. In this context, it simply denotes providing nourishment or a meal to someone who is hungry, aligning with the broader theme of meeting fundamental human needs.

**Who are "the least of these" that Jesus refers to in this parable?**

Answer: While Matthew 25:35 does not explicitly use the phrase "the least of these," it introduces the categories of the hungry, thirsty, and stranger, which are later identified by Jesus in [Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Jesus' Identification with the Needy") as "the least of these my brethren." This phrase most immediately refers to Jesus' disciples, especially those who were persecuted or in need while spreading the gospel. However, the broader theological implication, especially as understood throughout church history, extends to all humanity, particularly those who are marginalized, vulnerable, and suffering, regardless of their religious affiliation. The parable emphasizes that Christ identifies with all who are in need.

### CHRIST-CENTERED FULFILLMENT
Matthew 25:35 finds its profound Christ-centered fulfillment not only in Jesus' teachings but also in His very life, death, and resurrection. Jesus Himself embodied the ultimate act of self-giving, becoming "hungry" for righteousness for humanity, "thirsty" for our salvation as He cried out from the cross ([John 19:28](/john/19-28 "John 19:28 - Jesus' Thirst on the Cross")), and a "stranger" in the world, having no place to lay His head ([Matthew 8:20](/matthew/8-20 "Matthew 8:20 - The Son of Man Has No Place to Lay His Head")). His entire ministry was characterized by compassion for the marginalized, healing the sick, feeding the multitudes ([Matthew 14:13-21](/matthew/14-13-21 "Matthew 14:13-21 - Feeding the Five Thousand")), and welcoming outcasts. Ultimately, the King's identification with the "least of these" in [Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Serving the Least of These") reveals that He is the one who took on human flesh, emptied Himself, and became a servant ([Philippians 2:5-8](/philippians/2-5-8 "Philippians 2:5-8 - Christ's Humility")). Through His atoning sacrifice, He provided the ultimate "meat" and "drink" of eternal life, inviting all "strangers" and aliens into His family ([Ephesians 2:19](/ephesians/2-19 "Ephesians 2:19 - No Longer Strangers")). Thus, our acts of compassion are not merely good deeds but a participation in Christ's ongoing mission, reflecting His love and embodying His presence in a broken world, as His body, the Church ([1 Corinthians 12:27](/1_corinthians/12-27 "1 Corinthians 12:27 - You Are the Body of Christ")), continues His work of mercy until His glorious return.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 John 3:16

Hereby perceive we the love [of God], because he laid down his life for us: and we ought to lay down [our] lives for the brethren.

1 John 3:19

And hereby we know that we are of the truth, and shall assure our hearts before him.

James 2:15

If a brother or sister be naked, and destitute of daily food,

James 2:16

And one of you say unto them, Depart in peace, be [ye] warmed and filled; notwithstanding ye give them not those things which are needful to the body; what [doth it] profit?

Deuteronomy 15:7

If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the LORD thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother:

Deuteronomy 15:11

For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.

Ezekiel 18:7

And hath not oppressed any, [but] hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment;