TRV
“The Sheep and the Goats”· Matthew 25:31–46
Translation
King James Version
Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?
Complete Jewish Bible
Then the people who have done what God wants will reply, `Lord, when did we see you hungry and feed you, or thirsty and give you something to drink?
Berean Standard Bible
Then the righteous will answer Him, ‘Lord, when did we see You hungry and feed You, or thirsty and give You something to drink?
American Standard Version
Then shall the righteous answer him, saying, Lord, when saw we thee hungry, and fed thee? or athirst, and gave thee drink?
World English Bible Messianic
“Then the righteous will answer him, saying, ‘Lord, when did we see you hungry, and feed you; or thirsty, and give you a drink?
Geneva Bible (1599)
Then shall the righteous answere him, saying, Lord, when sawe we thee an hungred, and fed thee? or a thirst, and gaue thee drinke?
Young's Literal Translation
`Then shall the righteous answer him, saying, Lord, when did we see thee hungering, and we nourished? or thirsting, and we gave to drink?
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12 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Then, in order that thou mayest see in another way also the justice of the sentence, He first praises them that have done right, and saith, "Come, ye blessed of my Father, inherit the kingdom prepared for you before the foundation of the world. For I was an hungered, and ye gave me meat," and all that follows. For that they may not say, we had it not, He condemns them by their fellow-servants; like as the virgins by the virgins, and the servant that was drunken and gluttonous by the faithful servant, and him that buried his talent, by them that brought the two, and each one of them that continue in sin, by them that have done right.
And here, however, it is of an equal; for he compares rich with rich, and poor with poor. And not in this way only doth He show the sentence justly passed, by their fellow-servants having done what was right when in the same circumstances, but also by their not being obedient so much as in these things in which poverty was no hindrance; as, for instance, in giving drink to the thirsty, in looking upon him that is in bonds, in visiting the sick. And when He had commended them that had done right, He shows how great was originally His bond of love towards them. For, "Come," saith He, "ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." To how many good things is this same equivalent, to be blessed, and blessed of the Father? And wherefore were they counted worthy of such great honors? What is the cause? "I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink;" and what follows.
Of what honor, of what blessedness are these words? And He said not, Take, but, "Inherit," as one's own, as your Father's, as yours, as due to you from the first. For, before you were, saith He, these things had been prepared, and made ready for you, forasmuch as I knew you would be such as you are.
And in return for what do they receive such things? For the covering of a roof, for a garment, for bread, for cold water, for visiting, for going into the prison. For indeed in every case it is for what is needed; and sometimes not even for that. For surely, as I have said, the sick and he that is in bonds seeks not for this only, but the one to be loosed, the other to be delivered from his infirmity. But He, being gracious, requires only what is within our power, or rather even less than what is within our power, leaving to us to exert our generosity in doing more.
(Hom. lxxix.) To this most sweet section of Scripture which we cease not continually to ponder, let us now listen with all attention and compunction of spirit, for Christ does indeed clothe this discourse with more terrors and vividness. He does not accordingly say of this as of the others, The kingdom of heaven is like, but shows of Himself by direct revelation, saying, When the Son of man shall come in his majesty.
For all his Angels shall be with him to bear witness to the things wherein they have administered to men's salvation at His bidding.
Or, He calls the one sheep and the other goats, to denote the unprofitableness of the one, and the fruitfulness of the other, for sheep are greatly productive in fleece, milk, and lambs.
Then He separates them in place.
Observe that He says not 'Receive,' but possess, or inherit, as duo to you from of old.
For what the Saints obtain the boon of this heavenly kingdom He shows when He adds, I was an hungred, and ye gave me to eat.
But if they are His brethren, why does He call them the least? Because they are lowly, poor, and outcast. By these He means not only the monks who have retired to the mountains, but every believer though he should be secular, though an hungred, or the like, yet He would have him obtain merciful succours, for baptism and communication of the Divine mysteries makes him a brother.
Observe how they had failed in mercifulness, not in one or two respects only, but in all; not only did they not feed Him when He was hungry, but they did not even visit Him when He was sick, which was easier. And look how light things He enjoins; He said not, I was in prison, and ye did not set me free, but, and ye visited me not. Also His hunger required no costly dainties, but necessary food. Each of these counts then is enough for their punishment. First, the slightness of His prayer, viz. for bread; secondly, the destitution of Him who sought it, for He was poor; thirdly, the natural feelings of compassion, for He was a man; fourthly, the expectation of His promise, for He promised a kingdom; fifthly, the greatness of Him who received, for it is God who receives in the poor man; sixthly, the preeminent honour, in that He condescended to take of men; and, seventhly, the righteousness of so bestowing it, for what He takes from us is our own. But avarice blinds men to all these considerations.
Thus convicted by the words of the Judge, they make answer submissively, Lord, when saw we thee &c.
He who was within two days to celebrate the passover, to be delivered to the cross, and mocked by men, fitly now holds out the glory of His triumph, that He may overbalance the offences that were to follow by the promise of reward. And it is to be noted, that He who shall be seen in majesty is the Son of Man.
Also the goat is a salacious animal, and was the offering for sins in the Law; and He says not 'she goats' which can produce young, and come up shorn from the washing. (Song of Solomon 4:2.)
This prepared for you from the foundation, of the world, is to be understood as of the foreknowledge of God, with whom things to come are as already done.
It were indeed free to us to understand that it is Christ in every poor man whom we feed when he is hungry, or give drink to when he is thirsty, and so of other things; but when He says, In that ye have done it to one of the least of these my brethren, He seems tome not to speak of the poor generally, but of the poor in spirit, those to whom He pointed and said, Whosoever shall do the will of my Father which is in heaven, the same is my brother. (Matt. 12:50.)
(Verse 34 onwards) Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you took Me in; I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me.' Then the righteous will answer Him, saying, 'Lord, when did we see You hungry and feed You, or thirsty and give You drink? When did we see you as a guest, and welcome you? Or naked, and clothe you? When did we see you sick, or in prison, and visit you? And the king will answer and say to them, 'Truly I say to you, as you did it to one of the least of these my brothers, you did it to me.' This should be understood according to God's foreknowledge, in whom the future has already happened.
(in Joan. Tr. 21.) The wicked and they also who shall be set on His right hand shall see Him in human shape, for He shall appear in the judgment in that form which He took on Him from us; but it shall be afterwards that He shall be seen in the form of God, for which all the believers long.
(de Civ. Dei, xx. 24.) He shall come down with the Angels whom He shall call from heavenly places to hold judgment.
(Serm. 351, 8.) Or, by Angels here He means men who shall judge with Christ; for Angels are messengers, and such we rightly understand all who have brought tidings of heavenly salvation to men.
(de Civ. Dei, xx. 24.) This gathering shall be executed by the ministry of Angels, as it is said in the Psalm, Gather to him his saints. (Ps. 50:5.)
(de Civ. Dei, xx. 9.) Besides that kingdom of which He will say in the end, Inherit the kingdom prepared for you, though in a very inferior manner, the present Church is also called His kingdom, in the which we are yet in conflict with the enemy until we come to that kingdom of peace, where we shall reign without an enemy.
(Serm. 351. 8.) But one will say, I desire not to reign, it is enough for me that I be saved. Wherein they are deceived, first, because there is no salvation for those whose iniquity abounds; and, secondly, because if there be any difference between those that reign, and those that do not reign, yet must all be within the same kingdom, lest they be esteemed for foes or aliens, and perish while the others reign. Thus all the Romans inherit the kingdom of Rome, though all do not reign in it.
(de Civ. Dei, xxi. 10.) It is hence clear, that the same fire will be appropriated to the punishment of men and of dæmons. If then it inflicts pain by corporeal touch, so as to produce bodily torment, how will there be in it any punishment for the evil spirits, unless the dæmons have, as some have thought, bodies composed of gross and fluid air. But if any man asserts that the dæmons have no bodies, we would not pugnaciously contend the point. For why may we not say, that truly, though wonderfully, even incorporeal spirit can feel pain of corporeal fire? If the spirits of men, though themselves incorporeal, can be now inclosed in bodily limbs, they can then be inseparably attached to the bonds of body. The dæmons then will be united to a body of material fire, though themselves immaterial, drawing punishment from their body, not giving life to it. And that fire being material will torture such bodies as ours with their spirits; but the dæmons are spirits without bodies.
(de Civ. Dei, xx. 1.) He is now treating of the last judgment, when Christ shall come from heaven to judge the quick and dead. This day of the Divine judgment we call the Last Day, that is, the end of time; for we cannot tell through how many days that judgment will be prolonged; but day, as is the use of holy Scripture, is put for time. And we therefore call it the last or latest judgment, because He both now judges and has judged from the beginning of the human race, when He thrust forth the first man from the tree of life, and spared not the Angels that sinned. But in that final judgment both men and Angels shall be judged together, when the Divine power shall bring each man's good and evil deeds in review before his memory, and one intuitive glance shall present them to the perception, so that at once we shall be condemned or acquitted in our consciences.
In Scetis there once went out an order that they should fast for a week, and then celebrate Easter. During the week some brothers happened to come into Egypt to visit Moses, and he cooked a little vegetable stew for them. The nearby hermits saw the smoke, and said to the clergy of the church, ‘What is that smoke? Moses must be disobeying the order, and cooking in his cell.’ The clergy said, ‘We will talk to him when he comes.’ On Saturday the clergy, who knew the greatness of his way of life, said to Moses in front of the whole congregation, ‘Moses, you have broken a commandment of men: but you have kept the commandments of God valiantly.’
Cassian said, ‘We came from Palestine to Egypt, and visited one of the hermits. After he had welcomed us, we asked him, “When you receive guests, why don’t you fast? In Palestine they do.” He answered, “Fasting is always possible but I cannot keep you here for ever. Fasting is useful and necessary, but we can choose to fast or not fast. God’s law demands from us perfect love. I receive Christ when I receive you, so I must do all I can to show you love. When I have said goodbye to you, I can take up my rule of fasting again. ‘The sons of the bridegroom cannot fast while the bridegroom is with them; when he is taken from them, then they can fast’ (Matt. 9:15).” ’
“I was hungry, and you gave me something to eat; I was thirsty, and you gave me something to drink.” [Jesus mentions] many other things, which we have recited. Having been given the faith, the righteous say, “Lord, when did see you hungry and fed you, thirsty, and gave you something to drink, naked and clothed you?” Other things also follow. What then, my most beloved? Does our Lord hunger and thirst? Is he who himself made everything in heaven and on earth, who feeds angels in heaven and every nation and race on earth, who needs nothing of an earthly character, as he is unfailing in his own nature, is this one naked? It is incredible to believe such a thing. Yet what must be confessed is easy to believe. For the Lord hungers not in his own nature but in his saints; the Lord thirsts not in his own nature but in his poor. The Lord who clothes everyone is not naked in his own nature but in his servants. The Lord who is able to heal all sicknesses and has already destroyed death itself is not diseased in his own nature but in his servants. Our Lord, the one who can liberate every person, is not in prison in his own nature but in his saints. Therefore, you see, my most beloved, that the saints are not alone. They suffer all these things because of the Lord. In the same way, because of the saints the Lord suffers all these things with them.
These words overthrow the error of those who said that the Lord should not continue in the same form of a servant. By his majesty, He means His divinity, in which He is equal to the Father and the Holy Spirit.
And all nations shall be gathered before Him. These words prove that the resurrection of men shall be real.
And it is to be noted, that the Lord here enumerates six works of mercy which whoso shall study to accomplish shall be entitled to the kingdom prepared for the chosen from the foundation of the world.
(Mor. xxvi. 27.) These, to whom as they stand on His right hand the Judge at His coming shall say, I was an hungred &c. are they who are judged on the side of the elect, and who reign; who wash away the stains of their life with tears; who redeem former sins by good deeds following; who, whatever unlawful thing they have at any time done, have covered it from the Judge's eyes by a cloak of alms. Others indeed there are who are not judged, yet reign, who have gone even beyond the precepts of the Law in the perfection of their virtue.
(ubi sup.) They to whom this is said are the wicked believers, who are judged and perish; others, being unbelievers, are not judged and perish; for there is no examination of the condition of such as appear before the face of an impartial Judge already condemned by their unbelief; but those who hold the profession of the faith, but have not the works of their profession, are convicted that they may be condemned. These at least hear the words of their Judge, because they have at least kept the words of His faith. The others hear no words of their Judge pronouncing sentence of condemnation, because they have not paid Him honour even in word. For a prince who governs an earthly kingdom punishes after a different manner the rebellion of a subject and the hostile attempts of an enemy; in the former case, he recurs to his prerogative; against an enemy he takes arms, and does not ask what penalty the law attaches to his crime.
After the parables concerning the end of the world the Lord proceeds to describe the manner of the judgment to come.
Or, they are called blessed, to whom an eternal blessing is due for their good deserts. He calls it the kingdom of His Father, ascribing the dominion of the kingdom to Him by whom Himself the King was begotten. For by His royal power, with which He shall be exalted alone in that day, He shall pronounce the sentence of judgment, Then shall the King say.
Mystically, He who with the bread of the word and the drink of wisdom refreshes the soul hungering and thirsting after righteousness, or admits into the home of our mother the Church him who is wandering in heresy or sin, or who strengthens the weak in faith, such an one discharges the obligations of true love.
Lord, when sate we thee &c. This they say not because they distrust the Lord's words, but they are in amaze at so great exaltation, and at the greatness of their own glory; or because the good which they have done will seem to them to be so small according to that of the Apostle, For the sufferings of this present time are not worthy to be compared to the glory that shall be revealed in us. (Rom. 8:18.)
(non occ.) Under the figure of a sheep in Scripture is signified simplicity and innocence. Beautifully then in this place are the elect denoted by sheep.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Matthew 25:37 captures the profound surprise of the righteous within Jesus' Parable of the Sheep and the Goats. Having been commended by the King for their compassionate service, they humbly and genuinely question when they ever ministered to Him in His states of hunger, thirst, or other need. This verse powerfully underscores their selfless motivations and sets the stage for the King's revelation that service to the vulnerable is service rendered directly to Him.
Context
Literary Context
This verse is an integral part of Jesus' eschatological discourse, specifically the Parable of the Sheep and the Goats (Matthew 25:31-46). It immediately follows the King's declaration to the "sheep" (the righteous) that they are blessed and have inherited the Kingdom prepared for them, precisely because they provided for Him when He was hungry, thirsty, a stranger, naked, sick, or in prison (Matthew 25:34-36). The righteous's bewildered response is crucial; it highlights their genuine humility and lack of self-serving motives, setting up the climactic revelation in Matthew 25:40 that service to "the least of these" is service to Christ Himself. This parable concludes a series of parables in Matthew 24-25 that emphasize vigilance, faithful stewardship, and readiness for the Lord's return.
Historical & Cultural Context
The parable reflects a societal context where hospitality and care for the vulnerable were paramount virtues, especially in the ancient Near East. Travelers, the poor, and the sick often relied on the charity of others for survival. Jewish law and tradition, deeply rooted in the Torah, commanded compassion for the stranger, the orphan, and the widow (e.g., Deuteronomy 10:18-19). Jesus' teaching here elevates these common acts of human kindness to a divine level, linking them directly to His own person. The imagery of a king judging his people was familiar, drawing on both Old Testament prophetic traditions (e.g., Ezekiel 34) and contemporary Roman imperial judgment scenes, but Jesus subverts expectations by making the criteria for judgment not ritual observance or political allegiance, but rather tangible acts of mercy.
Key Themes
This verse contributes significantly to several overarching themes within Matthew's Gospel and the broader biblical narrative. It underscores the nature of true righteousness, which is not merely adherence to external laws but an internal disposition of love and compassion that manifests in practical deeds. It powerfully articulates the theme of identification with the vulnerable, revealing that Christ Himself is present in the "least of these" (as explicitly stated in Matthew 25:40). Furthermore, it highlights the eschatological judgment, where deeds of mercy become the surprising criterion for inheriting the Kingdom, emphasizing that genuine faith is active and expressed through tangible love for others, echoing the call to bear good fruit found throughout Matthew's Gospel.
Exposition and Analysis
Key Word Analysis
This term (G1342) describes those who are equitable in character and act, innocent, and holy. In this context, it refers to those whose lives are aligned with God's will, not merely by external adherence to law, but by an internal disposition that produces acts of justice and mercy. Their "righteousness" is demonstrated by their compassionate actions, even if they did not consciously perceive them as service to the King.
This word (G2962) signifies supreme authority and mastery, used here as a respectful title for the King, who is revealed to be Jesus Himself. The righteous address Him with reverence, yet their question reveals their lack of full comprehension regarding His unique identification with the suffering. Their use of "Lord" acknowledges His authority, while their question highlights their humility and the unexpected nature of His revelation.
This verb (G1492) means "to see" literally or figuratively, and by implication, "to know" or "perceive." The righteous's question, "when saw we thee?", implies a lack of conscious awareness or recognition. They did not "see" or "know" that it was the Lord Himself they were serving, underscoring that their acts were not performed for personal gain or recognition from the King, but out of pure, uncalculating compassion.
Verse Breakdown
"Then shall the righteous answer him, saying,"
This clause sets the scene for the response of those who have been blessed and invited into the Kingdom. Their "answer" (Greek, apokrínomai') is not a retort but a humble, surprised inquiry, indicating their genuine bewilderment at the King's commendation. It underscores their lack of self-awareness regarding the profound significance of their actions.
"Lord, when saw we thee an hungred, and fed [thee]?"
The righteous address the King with the respectful title "Lord," yet their question reveals their profound humility and lack of conscious intent to serve Him directly. The phrase "an hungred" (Greek, peináō') and "fed [thee]" (Greek, tréphō') refers to providing food to someone starving. Their question is not one of denial, but of genuine surprise, implying that their acts of kindness were so natural and unassuming that they did not register them as extraordinary service to the divine.
"or thirsty, and gave [thee] drink?"
This continues the pattern of their bewildered inquiry, extending it to the act of providing water to the thirsty (Greek, dipsáō' for thirsty, potízō' for gave drink). The use of "or" (Greek, ḗ') indicates a continuation of the same type of question, covering another specific act of mercy. It reinforces the idea that their compassionate deeds were spontaneous and without expectation of divine recognition.
Literary Devices
The primary literary device at play in Matthew 25:37 is Irony, specifically Dramatic Irony. The audience (and Jesus' disciples) understands the King's identity and the significance of His words, but the "righteous" characters within the parable do not. Their question, "Lord, when saw we thee...?", is ironic because they did minister to Him, though unknowingly. This device serves to highlight the unexpected nature of true righteousness and the King's identification with the marginalized. Another device is Rhetorical Question, used by the righteous not to elicit information they genuinely lack, but to express their astonishment and humility. The King's subsequent answer (in Matthew 25:40) then provides the profound theological revelation.
Theological and Thematic Connections
Matthew 25:37 is a pivotal verse that reveals a profound theological truth: acts of genuine compassion and service to the most vulnerable members of society are considered by Jesus as direct service to Himself. This challenges the notion that spiritual service is limited to overtly religious activities, expanding it to encompass every tangible expression of love for neighbor. The surprise of the righteous underscores that true piety is often unassuming, motivated by pure love rather than a desire for recognition or reward. It teaches that God values the heart behind the action, and that authentic faith is inherently active, manifesting in practical care for humanity, especially those in need.
Reflection and Application
Matthew 25:37 serves as a powerful mirror for believers today, prompting us to examine the motivations and manifestations of our faith. The righteous's surprise is a testament to their genuine humility and selfless love; they served not to earn favor or recognition, but because it was the natural outflow of their transformed hearts. This challenges us to move beyond a transactional view of faith, where good deeds are performed with an eye towards reward, and instead cultivate a spirit of spontaneous, uncalculating compassion. It encourages us to intentionally seek out opportunities to serve those who are overlooked, marginalized, or suffering, recognizing that in their faces, we encounter Christ Himself. Our faith is not merely a set of beliefs, but a living, active force that compels us to alleviate suffering and extend mercy, demonstrating the authentic love of God to a world in need.
Questions for Reflection
FAQ
What is the significance of the righteous being "surprised" by the King's commendation?
The surprise of the righteous is highly significant because it underscores their genuine humility and the purity of their motives. They were not performing acts of charity to gain favor or recognition from the King, nor did they consciously realize they were serving Him directly. Their service was a natural, uncalculated outflow of their compassionate character, demonstrating that their righteousness was authentic and deeply ingrained, rather than a performance for reward. This highlights that true faith produces good works spontaneously, without seeking human or even divine applause. It emphasizes that God values the heart and the genuine love behind the actions, rather than the conscious intent to "earn" salvation or reward.
Christ-Centered Fulfillment
Matthew 25:37, while depicting a future judgment scene, powerfully foreshadows and illuminates the very heart of Christ's earthly ministry and His ongoing work through His body, the Church. The King's identification with the hungry, thirsty, and imprisoned reveals Jesus as the ultimate servant, who Himself "emptied himself, by taking the form of a servant" (Philippians 2:7). His entire life was an embodiment of this principle, as He ministered to the sick, fed the multitudes (Matthew 14:13-21), and consistently associated with the marginalized and outcast. The surprise of the righteous is fulfilled in the New Covenant understanding that our acts of love are not merely good deeds, but an extension of Christ's own compassion, empowered by the Holy Spirit. When believers, indwelt by Christ, serve others, they are quite literally acting as His hands and feet in the world (1 Corinthians 12:27). Therefore, the King's declaration in Matthew 25:40 is not just a surprising revelation for the righteous, but a profound theological truth for all believers: in serving the "least of these," we are participating in the very mission of Christ, who came "not to be served but to serve, and to give his life as a ransom for many" (Mark 10:45).