TRV
“The Sheep and the Goats”· Matthew 25:31–46
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Young's Literal Translation
and when did we see thee infirm, or in prison, and we came unto thee?
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Historical interpretation
Nine Centuries of Reception
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 25:39 captures the bewildered response of those condemned in Jesus' Parable of the Sheep and the Goats, who question when they ever saw the King in a state of sickness or imprisonment and failed to minister to Him. This rhetorical question highlights their profound spiritual blindness and lack of recognition of Christ's radical identification with the most vulnerable members of society, revealing a critical disconnect between their self-perception and the true nature of discipleship as defined by selfless service.
Context
Literary Context
Matthew 25:39 is situated within the climactic "Olivet Discourse" (Matthew 24-25), Jesus' final major teaching before His passion. Specifically, it forms part of the Parable of the Sheep and the Goats (Matthew 25:31-46), which immediately follows the parables of the Ten Virgins and the Talents. These three parables collectively emphasize the necessity of watchfulness, faithful stewardship, and active, compassionate service in anticipation of the King's return. The question in verse 39 is posed by the "goats" (the unrighteous) in response to the King's accusation that they neglected Him in His various states of need, underscoring their utter surprise and incomprehension regarding the basis of their condemnation.
Historical & Cultural Context
The parable reflects the social realities of first-century Judea, where poverty, illness, and imprisonment were common. Imprisonment often resulted from debt, political dissent, or religious persecution, and those incarcerated were typically dependent on family or community for basic necessities. There was no state welfare system, making personal acts of charity and hospitality crucial for survival. Jesus' teaching would have resonated deeply with His audience, who understood the precariousness of life for the marginalized. Furthermore, the concept of a final judgment, where a divine figure separates humanity based on their deeds, was a familiar theme in Jewish apocalyptic literature, though Jesus' specific criteria for judgment—radical identification with the "least of these"—would have been revolutionary.
Key Themes
This verse, embedded within the parable, powerfully contributes to several overarching themes in Matthew's Gospel and biblical theology. Foremost is the theme of radical identification, where Jesus equates service to the vulnerable with service to Himself, as explicitly stated in Matthew 25:40. This challenges conventional notions of religious piety by emphasizing practical compassion over mere ritual or intellectual assent. Another key theme is eschatological judgment, where the ultimate separation of humanity is based not on professed faith alone, but on the tangible fruits of that faith in loving action (or inaction). The "goats'" surprise highlights the theme of spiritual blindness—their failure to perceive Christ's presence in the suffering and their consequent missed opportunities for genuine discipleship. This parable, and verse 39 in particular, serves as a profound commentary on the nature of true righteousness and the demands of the Kingdom of God, echoing the ethical demands found throughout the Sermon on the Mount.
Exposition and Analysis
Key Word Analysis
This verb primarily means "to see" (literally or figuratively) and, by implication, "to know" (especially in the perfect tense). In Matthew 25:39, the past tense "saw" (aorist active indicative) indicates a completed action. The "goats" are claiming they never perceived Jesus in such a state. This suggests not just a physical lack of sight, but a profound spiritual blindness—a failure to "know" or recognize Christ's presence in the suffering, which is the core of their condemnation.
This adjective describes someone as "strengthless," "feeble," "impotent," or "weak." It emphasizes a state of physical vulnerability and inability to care for oneself. The inclusion of "sick" alongside "hungry," "thirsty," "stranger," "naked," and "in prison" highlights the comprehensive nature of human need that Jesus identifies with, extending beyond merely economic or social deprivation to include physical affliction.
This noun refers to a "guarding" or "guard," but concretely, it signifies a "place of guarding," hence a "prison" or "imprisonment." In the context of the parable, it denotes physical confinement and the associated vulnerability, isolation, and dependence on others for care. The "goats'" failure to visit those in prison speaks to a lack of compassion for individuals in one of the most dire and often forgotten states of human suffering.
Verse Breakdown
"Or when saw we thee sick"
This clause initiates the "goats'" bewildered response. The interrogative "when" (G4219, póte) underscores their genuine surprise and perceived lack of opportunity to serve Christ in this specific condition. Their question implies that if they had seen Him sick, they would have ministered to Him, revealing a self-justifying posture rooted in ignorance of Christ's identification with the vulnerable.
"or in prison"
This phrase continues the list of conditions in which the King was supposedly neglected. The conjunction "or" (G2228, ḗ) links "sick" and "in prison," emphasizing that their failure extended to various forms of human suffering and confinement. The "in" (G1722, en) denotes a state of being within the confines of a prison, highlighting the specific vulnerability of incarceration.
"and came unto thee?"
This final clause completes the rhetorical question, emphasizing their claimed lack of action. The verb "came" (G2064, érchomai) implies a proactive movement towards someone to offer help or comfort. Their question suggests that such an act of compassion was never prompted because they never recognized the King in such a state. This reveals their spiritual blindness and the profound disconnect between their understanding of faith and its practical outworking in love for others.
Literary Devices
Matthew 25:39, as part of the Parable of the Sheep and the Goats, employs several potent literary devices. The primary device is Rhetorical Question, where the "goats" ask a question not for information, but to express their profound surprise and to implicitly deny the King's accusation. This device effectively highlights their spiritual blindness and the stark contrast between their self-perception and the divine judgment. Irony is also present, as the very people who claim to be ignorant of Christ's suffering are condemned for their inaction, while those who acted compassionately did so without explicitly knowing they were serving Christ. This underscores the unexpected nature of true discipleship. Furthermore, the entire parable functions as an Allegory, where the "King" represents Jesus, the "sheep" represent the righteous, and the "goats" represent the unrighteous. The specific conditions (hungry, thirsty, stranger, naked, sick, in prison) serve as Symbolism for the universal human experience of vulnerability and need, through which Christ reveals His presence.
Theological and Thematic Connections
Matthew 25:39, within the broader parable, fundamentally redefines piety and judgment, shifting the focus from religious observance to radical compassion. It asserts that genuine faith is not merely intellectual assent or ritualistic practice, but an active, tangible love that recognizes and responds to the needs of the marginalized. The "goats'" surprise reveals a profound theological error: a failure to grasp Christ's solidarity with the suffering, which is a core tenet of incarnational theology. Their question implicitly asks, "How could we have known that serving the least of these was serving You?" The parable's answer is that true love doesn't wait for explicit recognition but flows from a heart aligned with God's own compassion for the broken world. This passage serves as a powerful reminder that our treatment of the vulnerable is a direct reflection of our love for God and a crucial indicator of our spiritual state.
Reflection and Application
Matthew 25:39 serves as a piercing mirror, inviting us to examine the depth of our own understanding of discipleship. The "goats'" bewildered question, "Or when saw we thee sick, or in prison, and came unto thee?" should prompt us to consider if we, too, might be missing opportunities to serve Christ by overlooking the suffering around us. It challenges us to move beyond a passive faith to an active, empathetic engagement with the world's pain. True Christian living is not just about what we believe, but profoundly about how we embody that belief in practical acts of love and mercy. This means intentionally seeking out those on the margins, extending compassion to the forgotten, and recognizing that in every act of kindness to the vulnerable, we are ministering to the very heart of God. Our actions, or inactions, in these moments reveal the true condition of our hearts and our understanding of Christ's presence in the world.
Questions for Reflection
FAQ
What is the significance of the "goats'" surprise in Matthew 25:39?
The "goats'" surprise is highly significant because it reveals their profound spiritual blindness and self-deception. They genuinely did not perceive that their neglect of the hungry, thirsty, strangers, naked, sick, and imprisoned was a direct neglect of Christ Himself. This highlights a critical disconnect between their outward religious identity (implied by their presence at the judgment) and their inner spiritual reality. Their question, "Or when saw we thee sick, or in prison, and came unto thee?" shows they were unaware of Christ's radical identification with the vulnerable, underscoring that true faith is demonstrated through tangible acts of love and compassion, not merely through intellectual assent or religious ritual. It serves as a stark warning that genuine discipleship requires an active, empathetic heart that recognizes Christ's presence in the suffering of others.
Christ-Centered Fulfillment
Matthew 25:39, though spoken by those who failed to recognize Christ, profoundly points to Christ's unique and radical identification with humanity, particularly its most vulnerable members. This passage is not merely about good deeds, but about the very nature of the King who judges. Jesus, the Son of Man who comes in glory (Matthew 25:31), is the one who emptied Himself, taking the form of a servant (Philippians 2:7), and who perfectly embodied the love He now demands. His life was a testament to serving the sick, the marginalized, and the outcast (e.g., Matthew 9:35). The "goats'" failure to see Christ in the suffering is a failure to grasp the very essence of the Incarnation, where God became flesh and dwelt among us, identifying with our humanity in its weakness and need (John 1:14). Ultimately, the judgment described in this parable is a reflection of Christ's own character and mission: to seek and save the lost (Luke 19:10) and to call His followers to participate in that same redemptive work by loving those whom He loves, especially the "least of these." Thus, Christ is not only the judge but also the one who, through His life, death, and resurrection, makes such radical identification and compassionate service possible for His redeemed people (Romans 5:8).