Matthew 25:38

KJV

When saw we thee a stranger, and took [thee] in? or naked, and clothed [thee]?

KJV (with Strong's)

{G1161} When {G4219} saw we {G1492} thee {G4571} a stranger {G3581}, and {G2532} took thee in {G4863}? or {G2228} naked {G1131}, and {G2532} clothed {G4016} thee?

Complete Jewish Bible

When did we see you a stranger and make you our guest, or needing clothes and provide them?

Berean Standard Bible

When did we see You a stranger and take You in, or naked and clothe You?

American Standard Version

And when saw we thee a stranger, and took thee in? or naked, and clothed thee?

Commentary

### SUMMARY
Matthew 25:38 captures the humble astonishment of the righteous in Jesus' Parable of the Sheep and the Goats, as they question the King about when they ever saw Him in a state of need—as a stranger requiring hospitality or as one lacking clothing—and offered Him aid. This rhetorical question underscores their genuine, selfless acts of compassion, performed without conscious recognition that their service to the most vulnerable was, in fact, service rendered directly to Christ Himself, revealing the true nature of a transformed heart.

### CONTEXT
* **Literary Context:** This verse is an integral part of Jesus' climactic eschatological discourse, often referred to as the Olivet Discourse, found in [Matthew 24-25](/matthew/24 "Matthew 24-25 - The Olivet Discourse"). Specifically, it belongs to the Parable of the Sheep and the Goats ([Matthew 25:31-46](/matthew/25-31-46 "Matthew 25:31-46 - The Judgment of the Nations")), which immediately follows the Parable of the Ten Virgins and the Parable of the Talents, all illustrating aspects of preparedness for the Lord's return and the final judgment. In the preceding verses ([Matthew 25:34-37](/matthew/25-34-37 "Matthew 25:34-37 - The King's Commendation")), the King has just commended the "sheep" for their compassionate acts towards Him in His hunger, thirst, nakedness, sickness, imprisonment, and as a stranger. Verse 38, along with [Matthew 25:39](/matthew/25-39 "Matthew 25:39 - The Righteous' Further Question"), presents the righteous' bewildered response, highlighting their humility and the unexpected nature of the King's identification with the needy.
* **Historical & Cultural Context:** In the ancient Near East, hospitality (`xenia` in Greek culture) was not merely a social custom but a moral and religious imperative. To "take in" a stranger (`xénos`) was a profound act of charity, offering shelter, food, and protection to someone vulnerable and without support in a world where travel was perilous and inns were scarce or dangerous. The concept of "naked" (Greek _gymnós_) in this context did not necessarily imply complete nudity but rather a state of being poorly clothed, inadequately covered, or destitute, signifying extreme poverty and vulnerability to the elements and social shame. Jewish law and tradition, from the Torah onward, consistently emphasized the care for the vulnerable, including the stranger, the widow, and the orphan, as a reflection of God's own character and a requirement for a righteous community (e.g., [Deuteronomy 10:18-19](/deuteronomy/10-18-19 "Deuteronomy 10:18-19 - God's Love for the Stranger")).
* **Key Themes:** This verse powerfully contributes to several overarching themes within the parable and Matthew's Gospel. Firstly, it emphasizes **Practical Righteousness and Compassion**, demonstrating that genuine faith is evidenced by tangible acts of love and mercy towards others, particularly the marginalized. Secondly, it highlights **Jesus' Profound Identification with the Needy**, a central and revolutionary aspect of His teaching. His declaration in [Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Identification with the Least of These"), "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me," is the interpretive key to the entire parable. Thirdly, the verse underscores the **Humility and Unconscious Service** of the righteous. Their question reveals that their acts were not performed for recognition or to earn salvation, but flowed spontaneously from a heart transformed by grace, embodying a selfless love that did not even realize it was serving the King directly.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **stranger (Greek, _xénos'_):** This term refers to someone foreign, alien, or by implication, a guest or an entertainer. In the context of hospitality, it denotes an individual outside their familiar community, vulnerable and dependent on the kindness of others for shelter and sustenance. The act of welcoming a _xénos_ was a significant demonstration of compassion and adherence to ancient social and religious norms.
* **took thee in (Greek, _synágō'_):** Literally meaning "to lead together" or "collect," this verb, in this specific context, carries the specialized meaning "to entertain (hospitably)." It signifies the act of gathering someone into one's home, providing shelter, food, and care, embodying the full scope of ancient hospitality.
* **naked (Greek, _gymnós'_):** While it can mean "nude," in this biblical context, _gymnós_ more commonly refers to being poorly clothed, ill-clad, or lacking adequate covering. It signifies a state of extreme poverty, destitution, and vulnerability to the elements, highlighting a profound material need.

#### Verse Breakdown
* **"When saw we thee a stranger, and took [thee] in?"**: This clause expresses the genuine bewilderment and humility of the righteous. They are being commended for acts of hospitality towards the King, but they cannot recall a specific instance where they recognized Him as a vulnerable stranger requiring their aid. Their service was not calculated or performed with the conscious aim of serving Christ directly, but rather flowed from an inherent compassion for those in need.
* **"or naked, and clothed [thee]?"**: This parallel clause continues the righteous' questioning, extending their surprise to the act of providing clothing to the King when He was "naked" (i.e., poorly clothed or destitute). Like the previous question, it emphasizes their lack of awareness that their acts of charity to the most vulnerable were, in essence, acts of clothing Christ Himself. It highlights the spontaneous and unselfconscious nature of their mercy.

#### Literary Devices
Matthew 25:38, as part of the larger narrative, employs several significant literary devices. The entire passage is a **Parable**, a narrative teaching tool used by Jesus to convey profound spiritual truths through relatable, earthly scenarios. The verse itself is a **Rhetorical Question**, posed by the righteous, which serves not to elicit information but to express surprise and underscore a point—in this case, the unexpected identification of Christ with the "least of these." There is also a strong element of **Irony** present: those who have truly served the King are unaware of the profound significance of their actions, while those who claim to have served Him (the "goats" in subsequent verses) are revealed to have neglected Him. Finally, **Symbolism** is pervasive, with "sheep" representing the righteous and "goats" the unrighteous, and the "King" symbolizing Christ, who profoundly identifies with the "least of these" as His "brethren," making their needs His own.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 25:38 powerfully illustrates that true faith is not merely intellectual assent or ritualistic observance, but is fundamentally expressed through active, compassionate love for others, especially the vulnerable. The righteous' surprise underscores a profound theological truth: genuine righteousness is often an outflow of a transformed heart, leading to selfless acts that are not performed for personal gain or recognition, but simply out of love for humanity, which God counts as love for Himself. This verse challenges believers to re-evaluate their understanding of service, revealing that the mundane acts of kindness to those in need carry eternal weight and are seen by Christ as personal acts of devotion. It connects the horizontal dimension of love for neighbor directly to the vertical dimension of love for God, demonstrating that these two are inseparable.

* [James 2:15-16](/james/2-15-16 "James 2:15-16 - Faith Without Works is Dead")
* [Proverbs 19:17](/proverbs/19-17 "Proverbs 19:17 - Lending to the Lord")
* [Hebrews 13:2](/hebrews/13-2 "Hebrews 13:2 - Hospitality to Strangers")

### REFLECTION AND APPLICATION
Matthew 25:38 is a profound call to reorient our perspective on everyday acts of kindness and service. It compels us to look beyond the immediate person in need—the stranger, the hungry, the naked, the sick, the imprisoned—and to recognize the very presence of Christ in them. This verse challenges us to cultivate a heart of genuine compassion that is not motivated by a desire for commendation or reward, but by an authentic love for God that naturally overflows into love for our neighbor. Our seemingly small, unnoticed acts of generosity, hospitality, and care for the marginalized are, in the eyes of the King, direct acts of worship and service to Him. It encourages a lifestyle of proactive empathy, where we actively seek opportunities to alleviate suffering and extend grace, understanding that in doing so, we are participating in God's redemptive work in the world and demonstrating the reality of our faith.

#### Questions for Reflection
* **How does the humility of the righteous in Matthew 25:38 challenge my own motivations for serving others?**
* **In what practical ways can I cultivate a greater awareness of Christ's presence in "the least of these" in my daily life?**
* **What specific acts of compassion, perhaps overlooked or undervalued, might God be calling me to engage in as a direct expression of my love for Him?**

### FAQ

**Does this parable, particularly Matthew 25:38, teach that salvation is earned by good works?**

Answer: No, the Parable of the Sheep and the Goats, and specifically the question in [Matthew 25:38](/matthew/25-38 "Matthew 25:38 - The Righteous' Question"), does not teach salvation by works. Rather, it illustrates that genuine faith, which is the basis of salvation, inevitably produces good works as its fruit. The righteous are not surprised because they earned their salvation, but because they did not consciously realize their acts of mercy were directed at Christ Himself. Their works are evidence of a transformed heart, not the means of earning God's favor. Scripture consistently teaches that salvation is a gift of God's grace, received through faith in Jesus Christ, not by human effort ([Ephesians 2:8-9](/ephesians/2-8-9 "Ephesians 2:8-9 - Salvation by Grace Through Faith")). The parable emphasizes that true faith manifests in active love and compassion, which will be recognized at the final judgment as the natural outflow of a redeemed life.

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

Answer: In the context of the parable, particularly [Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Identification with the Least of These"), "the least of these my brethren" refers to those who are most vulnerable, marginalized, and in need, whom Jesus identifies with Himself. While some interpretations limit this to fellow believers who are suffering for their faith, the broader and more widely accepted understanding is that it encompasses all people who are hungry, thirsty, strangers, naked, sick, or imprisoned. Jesus' profound identification with the suffering and marginalized underscores the universal call to compassion and justice for all humanity, reflecting God's heart for the poor and oppressed. Our treatment of the most vulnerable among us is, in essence, our treatment of Christ Himself.

### CHRIST-CENTERED FULFILLMENT
Matthew 25:38, with the righteous' bewildered question, points profoundly to the Christ-centered nature of true compassion and the Incarnation itself. Jesus, the King who stands in judgment, is the very one who emptied Himself, taking the form of a servant, and was born into humble circumstances, identifying fully with humanity in its weakness and vulnerability ([Philippians 2:5-8](/philippians/2-5-8 "Philippians 2:5-8 - Christ's Humility and Obedience")). He became the ultimate "stranger" on earth, born in a manger, without a place to lay His head ([Matthew 8:20](/matthew/8-20 "Matthew 8:20 - The Son of Man Has Nowhere to Lay His Head")), and ultimately "naked" on the cross, stripped of His garments and dignity. His entire earthly ministry was characterized by compassion for the sick, the outcast, and the marginalized, demonstrating His complete solidarity with "the least of these." Therefore, the surprise of the righteous in Matthew 25:38 is a beautiful reflection of Christ's own humility and His radical identification with humanity's deepest needs. Our acts of service to others are not merely good deeds, but an echo of the self-giving love of Christ, who, though rich, for our sake became poor, so that by His poverty we might become rich ([2 Corinthians 8:9](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Poverty for Our Riches")). In serving the vulnerable, we are not only following His example but are, in a mystical and profound way, serving the One who perfectly understands and sympathizes with our weaknesses, for He was tempted in every respect as we are, yet without sin ([Hebrews 4:15](/hebrews/4-15 "Hebrews 4:15 - Jesus Our Sympathetic High Priest")).

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.