TRV
“The Sheep and the Goats”· Matthew 25:31–46
Translation
King James Version
I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.
Complete Jewish Bible
a stranger and you did not welcome me, needing clothes and you did not give them to me, sick and in prison and you did not visit me.'
Berean Standard Bible
I was a stranger and you did not take Me in, I was naked and you did not clothe Me, I was sick and in prison and you did not visit Me.’
American Standard Version
I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not.
World English Bible Messianic
I was a stranger, and you didn’t take me in; naked, and you didn’t clothe me; sick, and in prison, and you didn’t visit me.’
Geneva Bible (1599)
I was a stranger, and ye tooke me not in vnto you: I was naked, and ye clothed me not: sicke, and in prison, and ye visited me not.
Young's Literal Translation
a stranger I was, and ye did not receive me; naked, and ye put not around me; infirm, and in prison, and ye did not look after me.
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Historical interpretation
Ten Centuries of Reception
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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It follows, I was an hungred, and ye gave me no meat. It is written to the believers, Ye are the body of Christ. (1 Cor. 12:27.) As then the soul dwelling in the body, though it hungers not in respect of its spiritual substance, yet hungers for the food of the body, because it is yoked to the body; so the Saviour suffers whatever His body the Church suffers, though He Himself be impassible. And observe how in speaking to the righteous He reckons up their good deeds under their several kinds, but to the unrighteous He cuts short the description under the one head, I was sick and in prison, and ye visited me not, because it was the part of a merciful Judge to enlarge and dwell upon men's good deeds, but to pass lightly and cursorily over their evil deeds.
But to the others He saith, "Depart from me, ye cursed," (no longer of the Father; for not He laid the curse upon them, but their own works), "into the everlasting fire, prepared," not for you, but "for the devil and his angels." For concerning the kingdom indeed, when He had said, "Come, inherit the kingdom," He added, "prepared for you before the foundation of the world;" but concerning the fire, no longer so, but, "prepared for the devil." I, saith He, prepared the kingdom for you, but the fire no more for you, but "for the devil and his angels;" but since ye cast yourselves therein, impute it to yourselves. And not in this way only, but by what follows also, like as though He were excusing Himself to them, He sets forth the causes.
"For I was an hungered, and ye gave me no meat." For though He that came to thee had been thine enemy, were not His sufferings enough to have overcome and subdued even the merciless? hunger, and cold, and bonds, and nakedness, and sickness, and to wander everywhere houseless? These things are sufficient even to destroy enmity. But ye did not these things even to a friend, being at once friend, and benefactor, and Lord. Though it be a dog we see hungry, often we are overcome; and though we behold a wild beast, we are subdued; but seeing the Lord, art thou not subdued? And wherein are these things worthy of defense?
But mark them, how they are destitute not of one or two things only, but of all. For not only did they fail to feed the hungry, or clothe the naked; but not even did they visit the sick, which was an easier thing.
And mark how easy are His injunctions. He said not, "I was in prison, and ye set me free; I was sick, and ye raised me up again;" but, "ye visited me," and, "ye came unto me." And neither in hunger is the thing commanded grievous. For no costly table did He seek, but what is needful only, and His necessary food, and He sought in a suppliant's garb, so that all things were enough to bring punishment on them; the easiness of the request, for it was bread; the pitiable character of Him that requesteth, for He was poor; the sympathy of nature, for He was a man; the desirableness of the promise, for He promised a kingdom; the fearfulness of the punishment, for He threatened hell. The dignity of the one receiving, for it was God, who was receiving by the poor; the surpassing nature of the honor, that He vouchsafed to condescend so far; His just claim for what they bestowed, for of His own was He receiving. But against all these things covetousness once for all blinded them that were seized by it; and this though so great a threat was set against it.
For further back also He saith, that they who receive not such as these shall suffer more grievous things than Sodom; and here He saith, "Inasmuch as ye did it not unto one of the least of these my brethren, ye did it not unto me." What sayest Thou? they are Thy brethren; and how dost Thou call them least? Why, for this reason they are brethren, because they are lowly, because they are poor, because they are outcast. For such doth He most invite to brotherhood, the unknown, the contemptible, not meaning by these the monks only, and them that have occupied the mountains, but every believer; though he be a secular person, yet if he be hungry, and famishing, and naked, and a stranger, His will is he should have the benefit of all this care. For baptism renders a man a brother, and the partaking of the divine mysteries.
So for this cause, while the one are punished justly, the others are crowned by grace. For though they had done ten thousand things, the munificence were of grace, that in return for services so small and cheap, such a heaven, and a kingdom, and so great honor, should be given them.
Wouldest thou do honor to Christ's body? Neglect Him not when naked; do not while here thou honorest Him with silken garments, neglect Him perishing without of cold and nakedness. For He that said, "This is my body," and by His word confirmed the fact, this same said, "Ye saw me an hungered, and fed me not;" and, "Inasmuch as ye did it not to one of the least of these, ye did it not to me." For This indeed needs not coverings, but a pure soul; but that requires much attention.
Let us learn therefore to be strict in life, and to honor Christ as He Himself desires. For to Him who is honored that honor is most pleasing, which it is His own will to have, not that which we account best. Since Peter too thought to honor Him by forbidding Him to wash his feet, but his doing so was not an honor, but the contrary.
Even so do thou honor Him with this honor, which He ordained, spending thy wealth on poor people. Since God hath no need at all of golden vessels, but of golden souls.
(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.)
(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.
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 25:43 is a pivotal statement from Jesus within His discourse on the final judgment, specifically in the Parable of the Sheep and the Goats. It articulates the condemnation of those who failed to demonstrate practical compassion and hospitality to the vulnerable, highlighting their neglect of strangers, the naked, the sick, and those in prison. This verse underscores the profound spiritual significance of tangible acts of mercy, revealing that indifference to human suffering is a grave spiritual failing and a direct affront to Christ Himself.
Context
Literary Context
Matthew 25:43 is part of Jesus' extensive Olivet Discourse, delivered on the Mount of Olives shortly before His crucifixion. This discourse, spanning Matthew 24-25, focuses on eschatological themes, including the destruction of the temple, signs of the end times, and the parables of preparation for the Lord's return. Verse 43 is embedded within the "Parable of the Sheep and the Goats" (Matthew 25:31-46), which describes the separation of humanity at the final judgment. While Matthew 25:35-36 commends the "sheep" for their acts of mercy, verse 43 explicitly details the omissions of the "goats," emphasizing that their condemnation stems not from active malice, but from a passive failure to act. This parable serves as the culmination of Jesus' teaching on preparedness for His return, linking genuine faith to active, compassionate service.
Historical & Cultural Context
In ancient Near Eastern societies, hospitality (xenia) was a sacred duty and a cornerstone of social life. To deny a stranger shelter, food, or clothing was a severe breach of cultural and moral norms, often seen as an offense against God. Travelers were particularly vulnerable, and without a robust social safety net, the sick and imprisoned were often utterly dependent on the charity of others. Prisons were not places of rehabilitation but often held individuals awaiting trial or punishment, and conditions were typically squalid and inhumane, making visits from family or community members crucial for survival. Jesus' audience would have understood the profound implications of neglecting these basic acts of human kindness, as such neglect would have been considered a failure of fundamental communal responsibility, rooted in the Mosaic Law's commands to care for the vulnerable, such as the sojourner, the orphan, and the widow (Deuteronomy 10:18-19).
Key Themes
Matthew 25:43 contributes significantly to several overarching themes in Matthew's Gospel and biblical theology. Foremost is the theme of Identification with Christ, where Jesus unequivocally states that acts done (or not done) to "the least of these" are done (or not done) to Him directly (Matthew 25:40 and Matthew 25:45). This elevates human compassion to a divine encounter. Another crucial theme is Active Compassion and Mercy, highlighting that true faith is not merely intellectual assent or ritualistic observance but must manifest in tangible acts of love and service to those in need. The verse also underscores Judgment by Deeds, emphasizing that while salvation is by grace through faith, genuine faith produces the fruit of good works, which serve as evidence of one's transformed heart. This aligns with other New Testament teachings that faith without works is dead (James 2:17). Finally, the verse powerfully illustrates The Sin of Neglect, demonstrating that inaction in the face of suffering can be as spiritually damning as active wrongdoing, challenging believers to proactive engagement rather than passive indifference.
Exposition and Analysis
Key Word Analysis
This word, translated "stranger," refers to someone foreign, alien, or unknown. In the context of hospitality, it implies someone without a home, family, or social network in a particular place, making them highly vulnerable. To "take in" a xénos was a profound act of charity and protection, offering not just shelter but also a sense of belonging and safety. The failure to do so was a rejection of a fundamental human and divine obligation.
Translated "took... in" (from the phrase "ye took me not in"), this verb means "to lead together," "to collect," or "to convene." In this specific context, it carries the specialized meaning of "to entertain hospitably" or "to receive into one's home." It denotes an active, intentional welcoming and gathering of someone who is outside, bringing them into a place of warmth, provision, and community. The negative "ye took me not in" signifies a deliberate refusal of this vital act of hospitality.
Rendered "visited" (from "ye visited me not"), this word implies more than a casual call. It means "to inspect," "to look out for," or "to go to see with the purpose of relieving or caring for." It denotes a purposeful, compassionate visit aimed at providing aid, comfort, and practical support to those who are sick or imprisoned. The omission of this act indicates a profound lack of genuine concern and practical love for those in distress.
Verse Breakdown
"I was a stranger, and ye took me not in"
Jesus identifies with the vulnerable outsider, the one without a home or community. The failure to "take in" (receive hospitably) this stranger reveals a lack of compassion and a closed heart towards those in need of basic shelter, safety, and belonging. This is a direct indictment of the absence of radical hospitality.
"naked, and ye clothed me not"
This clause speaks to the failure to provide for fundamental physical needs. "Naked" could mean literally unclothed, or inadequately clothed, exposed to the elements and shame. The refusal to clothe indicates a neglect of basic human dignity and a failure to extend practical help to those suffering from destitution and exposure.
"sick, and in prison, and ye visited me not"
Here, Jesus highlights two distinct but equally vulnerable groups. The "sick" are those suffering physically, often isolated and unable to care for themselves. Those "in prison" are confined, often unjustly, and cut off from society, dependent on external support for sustenance and comfort. The failure to "visit" (care for, inspect, relieve) these individuals signifies a profound absence of active empathy and practical care for suffering and marginalized members of society.
Literary Devices
Matthew 25:43 employs several powerful literary devices to convey its message. The primary device is Parallelism, specifically Antithetical Parallelism, as this verse directly contrasts with the preceding verses (Matthew 25:35-36) that describe the positive actions of the "sheep." The structure of "I was X, and ye did not Y" is repeated three times, creating a strong Anaphora and a rhythmic, memorable condemnation. This repetition emphasizes the consistent pattern of neglect. Furthermore, the entire passage relies on Metonymy and Identification, where Jesus uses the suffering of "the least of these" as a stand-in for Himself. This is a profound theological statement, making acts of charity not merely humanitarian gestures but direct interactions with the divine. The cumulative effect of these neglected actions builds a powerful case for the judgment, highlighting the pervasive nature of their indifference.
Theological and Thematic Connections
Matthew 25:43 profoundly shapes Christian understanding of discipleship, linking genuine faith inextricably to active love for one's neighbor. It reveals that God's justice is not merely about punishing overt sin, but also about holding individuals accountable for their omissions—the good they failed to do. The verse challenges any notion of a passive or purely intellectual faith, asserting that true righteousness is demonstrated through tangible acts of mercy and compassion, especially towards the most vulnerable members of society. This passage underscores the biblical truth that our love for God is intrinsically tied to our love for humanity, particularly those who are marginalized and suffering. It serves as a stark reminder that indifference to human need is a serious spiritual condition, reflecting a heart that is not aligned with God's own heart of compassion.
Reflection and Application
Matthew 25:43 serves as a profound and challenging mirror for every believer. It compels us to move beyond mere sentimentality or intellectual agreement with biblical principles and into proactive, tangible expressions of love and mercy. This verse forces us to consider not only what we do that might be wrong, but also what good we fail to do. In a world still rife with strangers, the naked, the sick, and those in prison (whether literal or figurative, such as the socially isolated or emotionally confined), Jesus' words demand a radical reorientation of our priorities. We are called to cultivate a heart that actively seeks out opportunities to serve, recognizing that in every act of compassion towards another human being, we are ministering directly to Christ. Our compassion, or lack thereof, is not a peripheral issue but a central indicator of our spiritual health and the authenticity of our faith. It challenges us to open our homes, our resources, and our time to those in need, understanding that such service is not optional but foundational to following Christ.
Questions for Reflection
FAQ
Does Matthew 25:43 teach salvation by works?
No, Matthew 25:43, within the broader context of the Parable of the Sheep and the Goats, does not teach salvation by works in the sense of earning one's way into heaven. Instead, it illustrates that genuine faith, which is the basis of salvation by grace through Christ, inevitably produces good works as its fruit. The "sheep" are not saved because of their works, but their works demonstrate that they are truly Christ's disciples, indwelt by His Spirit. The "goats," on the other hand, show no evidence of such faith through their actions, indicating that their hearts were not aligned with God's. This parable emphasizes that our actions reveal the true condition of our hearts and our relationship with Christ, serving as evidence of whether we have truly received Him and His transforming grace. As James 2:17 states, "faith by itself, if it does not have works, is dead."
Christ-Centered Fulfillment
Matthew 25:43 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is the one who, though God, "emptied himself, by taking the form of a servant" (Philippians 2:7), becoming the ultimate "stranger" in a fallen world, not recognized or received by many (John 1:11). He was "naked" on the cross, stripped of dignity and covered in our shame, that we might be clothed in His righteousness (2 Corinthians 5:21). Throughout His earthly ministry, Jesus consistently identified with the sick, the marginalized, and the outcasts, healing the diseased, befriending tax collectors and sinners, and proclaiming good news to the poor and liberty to the captives (Luke 4:18-19). He Himself was "in prison" and unjustly condemned, ultimately suffering on our behalf. His life was a perfect embodiment of the compassion He demands, and His atoning death on the cross is the ultimate act of self-giving love, making it possible for us to receive mercy and, in turn, extend it to others. Thus, when we serve "the least of these," we are not only obeying His command but participating in the very character and mission of Christ, who perfectly fulfilled all righteousness through His life of selfless service and His sacrificial death.