Matthew 25:36

KJV

Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.

KJV (with Strong's)

Naked {G1131}, and {G2532} ye clothed {G4016} me {G3165}: I was sick {G770}, and {G2532} ye visited {G1980} me {G3165}: I was {G2252} in {G1722} prison {G5438}, and {G2532} ye came {G2064} unto {G4314} me {G3165}.

Complete Jewish Bible

I needed clothes and you provided them, I was sick and you took care of me, I was in prison and you visited me.'

Berean Standard Bible

I was naked and you clothed Me, I was sick and you looked after Me, I was in prison and you visited Me.’

American Standard Version

naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me.

Commentary

### SUMMARY
Matthew 25:36 is a poignant declaration by Jesus within His discourse on the final judgment, often referred to as the Parable of the Sheep and the Goats. This verse enumerates specific acts of compassionate service—clothing the naked, visiting the sick, and coming to those in prison—as tangible expressions of genuine faith and love. It reveals the profound truth that acts of mercy extended to the most vulnerable are recognized by Christ as if rendered directly to Him, serving as a critical criterion for eternal blessedness.

### CONTEXT
* **Literary Context:** Matthew 25:36 is situated within the climactic conclusion of Jesus' Olivet Discourse, a series of teachings delivered on the Mount of Olives concerning the end times and His second coming. Following parables that emphasize readiness and stewardship, such as the [Parable of the Ten Virgins](/matthew/25-1-13 "Matthew 25:1-13 - The Parable of the Ten Virgins") and the [Parable of the Talents](/matthew/25-14-30 "Matthew 25:14-30 - The Parable of the Talents"), the narrative transitions to the [Parable of the Sheep and the Goats](/matthew/25-31-46 "Matthew 25:31-46 - The Parable of the Sheep and the Goats"). This final parable shifts the focus from internal preparedness and diligent service to the outward demonstration of a transformed heart through practical love. The verse immediately precedes the King's explicit identification with "the least of these" in [Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Identification with the Least of These"), making the acts described in verse 36 the very evidence of true discipleship.

* **Historical & Cultural Context:** In ancient Near Eastern societies, hospitality and care for the vulnerable were not merely ethical ideals but deeply ingrained cultural and religious obligations. While formal systems of social welfare were nascent or non-existent, the community, particularly the family and religious groups, bore the responsibility for the poor, the sick, and those in distress. Nakedness often signified extreme destitution, sickness could lead to social ostracization and economic ruin, and imprisonment, frequently for debt or minor offenses, meant complete dependence and vulnerability. Jesus' teaching elevates these societal expectations by linking them directly to one's relationship with God, implying that neglect of these duties was not merely a social failing but a spiritual one. His emphasis on visiting those in prison was particularly radical, as prisoners were often forgotten and stigmatized.

* **Key Themes:** Matthew 25:36 powerfully contributes to several overarching themes in the Gospel of Matthew and broader biblical theology. Firstly, it underscores **Active Compassion**, moving beyond mere sentiment to concrete, demonstrable acts of care for the marginalized. The specific examples—clothing, visiting, coming—are not abstract but practical responses to profound human need. Secondly, it highlights **Identification with the Vulnerable**, a core message reiterated in [Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Jesus' Identification with the Vulnerable"), where Jesus states that service to "the least of these my brethren" is service to Him. This theme elevates the dignity of every person, especially the suffering, as bearing the image of Christ. Thirdly, the verse speaks to **Practical Righteousness**, illustrating that genuine faith is not passive but manifests in works of love and mercy, aligning with the teaching found in [James 2:17](/james/2-17 "James 2:17 - Faith Without Works Is Dead"). Finally, it emphasizes **Divine Recognition**, implying that these seemingly ordinary acts of kindness are not overlooked but are recorded in heaven and will be acknowledged at the final judgment, leading to eternal life.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Naked (Greek, _gymnós'_ G1131):** From uncertain affinity, this term denotes being nude, but often in a relative or figurative sense, implying destitution, vulnerability, or lacking essential covering and dignity. It speaks to a state of extreme need, not just a lack of clothing, but a profound absence of basic necessities and protection.
* **Clothed (Greek, _peribállō'_ G4016)::** From _perí_ (around) and _bállō_ (to throw), meaning "to throw all around" or "to invest." It signifies providing covering, warmth, and protection, thereby restoring dignity and meeting a fundamental human need. The action is active and encompassing.
* **Visited (Greek, _episképtomai'_ G1980):** A middle voice verb, combining _epí_ (upon) and the base of _skopós_ (a mark, hence to look). It means "to inspect," and by implication, "to select" or "to go to see" with the intent to relieve or care for. This is more than a casual call; it implies active, purposeful, and compassionate engagement with the one suffering.
* **Sick (Greek, _asthenéō'_ G770):** From _asthenḗs_ (feeble), meaning "to be feeble (in any sense)." It refers to physical illness, weakness, or infirmity, highlighting a state of vulnerability and dependence.
* **Prison (Greek, _phylakḗ'_ G5438):** From _phylássō_ (to guard), referring to a guarding, a guard, a place of confinement, or the condition of imprisonment. In the ancient world, imprisonment was often a holding place before judgment or for debt, not necessarily for severe crimes, and conditions were typically dire. It signifies extreme isolation and loss of freedom.
* **Came (Greek, _érchomai'_ G2064):** A primary verb meaning "to come or go" in a great variety of applications. Here, it denotes active movement towards someone in need, implying presence, solidarity, and practical assistance.

#### Verse Breakdown
* **"Naked, and ye clothed me:"** This clause highlights the most basic human need for covering, warmth, and dignity. To clothe someone who is naked is to provide fundamental protection, restore their humanity, and offer a tangible act of compassion that addresses both physical vulnerability and social shame. It speaks to meeting the needs of those in extreme poverty and destitution.
* **"I was sick, and ye visited me:"** This emphasizes the need for presence and care in times of physical suffering. Sickness often brings isolation and helplessness. To "visit" (episképtomai) implies more than just a brief appearance; it suggests active inspection, care, and relief, demonstrating empathy and providing comfort to the ailing.
* **"I was in prison, and ye came unto me."** This clause addresses the profound isolation and vulnerability of those confined. Imprisonment, especially in ancient times, meant being cut off from society, family, and resources. To "come unto" (pros érchomai) a prisoner signifies an act of solidarity, advocacy, and practical support, breaking through their isolation and affirming their human worth despite their circumstances.

#### Literary Devices
The verse employs several powerful literary devices to convey its profound message. **Parallelism** is evident in the tripartite structure, where each clause presents a state of vulnerability ("Naked," "I was sick," "I was in prison") followed by a corresponding act of mercy ("ye clothed me," "ye visited me," "ye came unto me"). This creates a rhythmic and memorable pattern that emphasizes the direct correlation between need and compassionate response. **Anaphora**, the repetition of "I was" and "ye" at the beginning of successive clauses, further reinforces this parallelism and highlights the personal nature of both the King's identification with the suffering and the disciples' personal engagement. The most significant device, however, is **Identification**, where Jesus profoundly identifies Himself with "the least of these" (as explicitly stated in [Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Jesus' Identification with the Vulnerable")). This is a form of **Metonymy** or **Synecdoche**, where the part (the suffering individual) stands for the whole (Christ Himself). This identification transforms acts of charity into acts of worship, elevating mundane service to divine significance and making the invisible Christ visible in the suffering of humanity.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 25:36 stands as a powerful testament to the biblical emphasis on practical righteousness and the inseparable link between love for God and love for neighbor. It echoes the prophetic calls for justice and mercy found throughout the Old Testament, where true worship is demonstrated not merely through ritual but through ethical living and care for the vulnerable (e.g., [Isaiah 1:17](/isaiah/1-17 "Isaiah 1:17 - Learn to do good; seek justice")). Jesus' teaching here underscores that genuine faith, while rooted in grace, inevitably blossoms into tangible acts of compassion. These acts are not a means to earn salvation but are the natural fruit and evidence of a transformed heart, reflecting the very character of God, who is merciful and just. The verse thus serves as a theological bridge, connecting the saving grace of God with the ethical demands of the Kingdom, demonstrating that the Kingdom of God is manifest when His people actively embody His love in the world.

* [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")
* [1 John 4:7-8](/1_john/4-7-8 "1 John 4:7-8 - God Is Love")

### REFLECTION AND APPLICATION
Matthew 25:36 issues a profound and timeless challenge to all who claim to follow Christ. It calls us to move beyond abstract theological assent to active, tangible engagement with human suffering. This verse compels us to see the face of Christ in the marginalized, the forgotten, and the hurting in our communities and globally. It reminds us that our faith is not merely a private conviction but a public demonstration of God's love through acts of mercy. Reflecting on this verse should prompt us to examine our priorities, our use of resources, and our willingness to step out of our comfort zones to serve those in need, knowing that in doing so, we are serving the Lord Himself. It encourages us to cultivate a lifestyle of compassionate action, seeking opportunities to clothe the vulnerable, visit the sick, and advocate for the imprisoned, whether literally or metaphorically.

#### Questions for Reflection
* **In what practical ways can I "clothe the naked" in my community, addressing not only physical needs but also restoring dignity?**
* **How can I genuinely "visit the sick" in a way that offers true comfort, presence, and practical support, beyond just a brief appearance?**
* **Who are the "imprisoned" in my society today—those isolated, marginalized, or confined by circumstances—and how can I "come unto" them?**
* **What specific steps can I take this week to intentionally embody the acts of mercy described in Matthew 25:36?**

### FAQ
**Is this verse teaching salvation by works?**

Answer: No, Matthew 25:36, and the entire Parable of the Sheep and the Goats, does not teach salvation by works. Instead, it describes the *evidence* or *fruit* of genuine faith. Salvation is by grace through faith in Christ alone ([Ephesians 2:8-9](/ephesians/2-8-9 "Ephesians 2:8-9 - Salvation by Grace Through Faith")). However, true, living faith is never barren; it naturally produces good works as its outward manifestation ([Ephesians 2:10](/ephesians/2-10 "Ephesians 2:10 - Created for Good Works")). The acts of mercy described are not the *root* of salvation but the *proof* of a transformed heart that has received God's love and now extends it to others.

**Who are "the least of these my brethren" that Jesus identifies with?**

Answer: While there are various interpretations, the most common and compelling understanding is that "the least of these my brethren" refers to the marginalized, vulnerable, and suffering people of the world, regardless of their religious affiliation. Jesus profoundly identifies with those who are poor, sick, imprisoned, hungry, thirsty, or strangers ([Matthew 25:35-36](/matthew/25-35-36 "Matthew 25:35-36 - Acts of Mercy")). This identification elevates the dignity of every human being, especially those in distress, and calls believers to see Christ Himself in them.

**How can I apply the principles of Matthew 25:36 in a modern context?**

Answer: Applying Matthew 25:36 today involves actively seeking out and serving those in need. "Naked" can refer to those lacking basic necessities like clothing, shelter, or food, prompting support for homeless shelters, food banks, or relief organizations. "Sick" extends to visiting the ill, supporting healthcare initiatives, caring for the elderly, or advocating for those with disabilities. "In prison" encompasses literal prison ministry, but also advocating for justice, supporting rehabilitation programs, or reaching out to those socially isolated, marginalized, or "imprisoned" by poverty, addiction, or mental illness. The core principle is to demonstrate tangible love and compassion to those most vulnerable.

### CHRIST-CENTERED FULFILLMENT
Matthew 25:36 finds its ultimate Christ-centered fulfillment not merely as a command to emulate Jesus' compassion, but as an outflow of His very nature and redemptive work. Jesus Himself is the one who became "naked" for us, stripped of His garments and dignity on the cross, bearing our shame that we might be clothed in His righteousness ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). He was "sick" in His human experience, enduring the infirmities and suffering of humanity, ultimately taking our sicknesses and bearing our pains ([Isaiah 53:4](/isaiah/53-4 "Isaiah 53:4 - He Bore Our Sicknesses"); [Matthew 8:17](/matthew/8-17 "Matthew 8:17 - Fulfilling Isaiah's Prophecy")). And He was "in prison," arrested, bound, and unjustly condemned, experiencing the ultimate confinement and isolation of the grave, only to triumph over it ([Matthew 27:1-2](/matthew/27-1-2 "Matthew 27:1-2 - Jesus Led Away to Pilate"); [Acts 2:24](/acts/2-24 "Acts 2:24 - God Raised Him from the Dead")). Therefore, when believers extend mercy to the naked, sick, and imprisoned, they are not just performing good deeds; they are participating in the ongoing ministry of the incarnate Christ, who continues to identify with the suffering. Our capacity to love and serve in this way is a direct result of His sacrificial love for us, empowered by the Holy Spirit, enabling us to be His hands and feet in a broken world, reflecting the very heart of our compassionate King.

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

James 1:27

Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, [and] to keep himself unspotted from the world.

James 5:14

Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord:

James 5:15

And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.

Hebrews 13:3

Remember them that are in bonds, as bound with them; [and] them which suffer adversity, as being yourselves also in the body.

2 Timothy 1:16

The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain:

2 Timothy 1:18

The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well.

James 2:14

¶ What [doth it] profit, my brethren, though a man say he hath faith, and have not works? can faith save him?