TRV
“The Sheep and the Goats”· Matthew 25:31–46
Translation
Complete Jewish Bible
When did we see you a stranger and make you our guest, or needing clothes and provide them?
American Standard Version
And when saw we thee a stranger, and took thee in? or naked, and clothed thee?
World English Bible Messianic
When did we see you as a stranger, and take you in; or naked, and clothe you?
Geneva Bible (1599)
And when sawe we thee a stranger, and tooke thee in vnto vs? or naked, and clothed thee?
Young's Literal Translation
and when did we see thee a stranger, and we received? or naked, and we put around?
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Historical interpretation
Eleven Centuries of Reception
13 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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"Have you seen," says Scripture, "a brother? you have seen your Lord; " -especially "a stranger," lest perhaps he be "an angel.
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 25:38 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. Specifically, it belongs to the Parable of the Sheep and the Goats (Matthew 25:31-46), 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), 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, 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).
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, "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
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.
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.
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.
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
FAQ
Does this parable, particularly Matthew 25:38, teach that salvation is earned by good works?
No, the Parable of the Sheep and the Goats, and specifically the question in Matthew 25:38, 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). 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?
In the context of the parable, particularly Matthew 25:40, "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). He became the ultimate "stranger" on earth, born in a manger, without a place to lay His head (Matthew 8:20), 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). 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).