TRV
“The Sheep and the Goats”· Matthew 25:31–46
Translation
King James Version
Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?
KJV (with Strong's)
Then G5119 shall they G846 also G2532 answer G611 him G846, saying G3004, Lord G2962, when G4219 saw we G1492 thee G4571 an hungred G3983, or G2228 athirst G1372, or G2228 a stranger G3581, or G2228 naked G1131, or G2228 sick G772, or G2228 in G1722 prison G5438, and G2532 did G1247 not G3756 minister G1247 unto thee G4671?
Complete Jewish Bible
Then they too will reply, `Lord, when did we see you hungry, thirsty, a stranger, needing clothes, sick or in prison, and not take care of you?'
Berean Standard Bible
And they too will reply, ‘Lord, when did we see You hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to You?’
American Standard Version
Then shall they also answer, saying, Lord, when saw we thee hungry, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?
World English Bible Messianic
“Then they will also answer, saying, ‘Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and didn’t help you?’
Geneva Bible (1599)
Then shall they also answere him, saying, Lord, when sawe we thee an hungred, or a thirst, or a stranger, or naked, or sicke, or in prison, and did not minister vnto thee?
Young's Literal Translation
`Then shall they answer, they also, saying, Lord, when did we see thee hungering, or thirsting, or a stranger, or naked, or infirm, or in prison, and we did not minister to thee?
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Ten Centuries of Reception
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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He could have said to the unrighteous, "I was sick, and you did not visit me; I was in prison, and you did not come to me." Instead he abbreviated his discourse and compressed both phrases into one, saying, "I was sick and in prison, and you did not visit me," for it was proper for a merciful judge to embellish the good deeds of people but to skim over their evil deeds. The righteous, however, dwell on each word, saying, "When did we see you hungry, and feed you; or thirsty, and give you drink?" And "when did we see you a stranger, and take you in; or naked, and clothe you?" Or "when did we see you sick or in prison, and come to you?" For it is characteristic of the righteous, out of humility, studiously to make light of each of their good deeds held up to them. It is as though to the Lord's words, "This, that and the other good thing you did to me," they disavowingly reply, "Neither this, that nor the other thing did we do to you." The unrighteous do not treat each item individually but are quick to say, "When did we see you hungry, or thirsty, or a stranger, or naked, or sick or in prison, and did not minister to you, for we ministered the word to you." They refer to everything they did and tend to play down their evil actions, which might appear worse if enumerated one by one, for it is characteristic of wicked people to mention their faults, by way of excuse, as being either nonexistent or few and far between.
Mark how the righteous dwell upon each word, while the unrighteous answer summarily, and not going through the particular instances; for so it becomes the righteous out of humility to disclaim each individual generous action, when imputed to them publicly; whereas bad men excuse their sins, and endeavour to prove them few and venial. And Christ's answer conveys this. And to the righteous He says, In that ye did it to my brethren, to show the greatness of their good deeds; to the sinners He says only, to one of the least of these, not aggravating their sin. For they are truly His brethren who are perfect; and a deed of mercy shown to the more holy is more acceptable to God than one shown to the less holy; and the sin of overlooking the less holy is less than of overlooking the more holy.
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 25:44 captures the bewildered response of those condemned in Jesus' parable of the Sheep and the Goats, as they express incredulity at the charge of neglecting Christ. Their question—"Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?"—reveals a profound lack of awareness regarding their failure to serve the marginalized, underscoring the parable's central message that true discipleship is evidenced by practical, compassionate action toward the "least of these."
Context
Literary Context
This verse is situated within Jesus' eschatological discourse on the Mount of Olives, specifically as part of the Parable of the Sheep and the Goats, which concludes the series of parables in Matthew 25. Preceding this verse, Jesus has already pronounced judgment upon the "goats" in Matthew 25:41-43, enumerating their failures to provide basic care to those in need: the hungry, thirsty, stranger, naked, sick, and imprisoned. The question posed in verse 44 is their direct, astonished reply to this condemnation, highlighting their complete ignorance of the spiritual implications of their inaction. This immediate context emphasizes the King's identification with the suffering and the unexpected nature of the judgment for those who neglected them.
Historical & Cultural Context
The parable reflects the agrarian society of ancient Israel, where shepherds separated sheep from goats, a common practice that served as a vivid metaphor for divine judgment. Hospitality to strangers (xenia) was a deeply ingrained cultural value, rooted in Old Testament commands like Deuteronomy 10:19 and exemplified by figures like Abraham. Neglecting the poor and vulnerable was considered a serious offense against God's law and covenant, as seen in prophetic condemnations (e.g., Amos 2:6-7). Imprisonment, often for debt or political reasons, meant extreme vulnerability, as prisoners relied entirely on external support. Jesus' teaching here elevates these common acts of human compassion to a divine standard, revealing that such care is not merely social etiquette but a direct expression of one's relationship with God.
Key Themes
Matthew 25:44 contributes significantly to several key themes within the broader chapter and the Gospel of Matthew. The most prominent is Judgment by Action, where salvation or condemnation is revealed through concrete deeds of mercy, rather than mere verbal profession. This aligns with Jesus' teaching that "not everyone who says to me, ‘Lord, Lord,' will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven" (Matthew 7:21). Another crucial theme is Christ's Radical Identification with the Marginalized, where Jesus explicitly states that ministering to "the least of these my brethren" is ministering to Him directly (Matthew 25:40). The "goats'" question in this verse highlights their Unrecognized Neglect, demonstrating a profound spiritual blindness to the divine presence in the suffering of others, a blindness that proves fatal in the final judgment.
Exposition and Analysis
Key Word Analysis
From the same root as "poor," this word signifies to famish, to be in a state of extreme hunger, whether literally or figuratively. It speaks to a fundamental human need and vulnerability.
This term denotes being nude or poorly clothed, implying a state of extreme poverty and exposure. It highlights a basic human need for protection and dignity.
Meaning "to be an attendant," "to wait upon," or "to serve," this verb implies practical, hands-on service, often in a humble capacity. It is the root from which the word "deacon" derives, emphasizing active, compassionate care rather than passive observation.
Verse Breakdown
"Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison"
This clause captures the astonished and incredulous response of the condemned. Their question reveals a profound disconnect between their perception of their actions and the King's judgment. They cannot recall a time when they directly encountered Jesus in such vulnerable states, indicating their spiritual blindness to His presence in the suffering of others. The repetition of "or" emphasizes the comprehensive nature of the neglected needs.
"and did not minister unto thee?"
This concluding phrase is the core of their bewildered query. It highlights their denial of the accusation of neglect. They genuinely believe they have not failed to serve Christ, because they did not recognize Him in the guise of the "least of these." Their question underscores the parable's central point: failure to act compassionately towards the vulnerable is, in essence, a failure to serve Christ Himself.
Literary Devices
The verse employs Rhetorical Question to emphasize the "goats'" profound ignorance and surprise. Their question is not seeking information but expressing disbelief, highlighting their spiritual blindness. The Parallelism in the list of needs (hungred, athirst, stranger, naked, sick, in prison) creates a comprehensive picture of human vulnerability and underscores the breadth of their neglect. This list also functions as Synecdoche, where specific instances of suffering stand in for all forms of human need, making the parable's application broad and universal. Furthermore, the entire exchange demonstrates Dramatic Irony, as the audience (and Jesus) understands the profound identification of Christ with the suffering, while the "goats" remain tragically unaware until the point of judgment.
Theological and Thematic Connections
Matthew 25:44 profoundly challenges the notion that spiritual devotion can exist in isolation from practical compassion. It reveals that the ultimate judgment is not merely based on theological assent or religious rituals, but on the tangible expression of love for one's neighbor, particularly the most vulnerable. The "goats'" surprise highlights a common human tendency to compartmentalize faith, separating belief from behavior, and failing to recognize the divine mandate embedded in acts of mercy. This verse underscores the radical truth that Christ is intimately present in the suffering of humanity, making every act of kindness or neglect towards "the least of these" an act directed towards Him.
Reflection and Application
Matthew 25:44 serves as a stark and sobering mirror for self-examination, urging us to consider the true nature of our faith and its practical outworking. The "goats'" bewildered question is a warning against a faith that is intellectual or ritualistic but lacks active, empathetic engagement with human suffering. It compels us to cultivate a spiritual vision that perceives Christ not only in grand theological concepts or sacred spaces but also in the face of the hungry, the thirsty, the marginalized, the sick, and the imprisoned. Our response to human need is not merely an ethical choice but a profound theological statement about our relationship with God. This verse calls us to move beyond passive observation or abstract sympathy to active, sacrificial service, recognizing that every act of compassion is an opportunity to minister directly to our Lord.
Questions for Reflection
FAQ
What is the significance of the "goats'" surprise in Matthew 25:44?
The surprise of the "goats" is profoundly significant because it highlights their complete spiritual blindness and self-deception. They genuinely did not realize that their neglect of the vulnerable was tantamount to neglecting Christ Himself. This reveals that true faith is not merely a verbal profession or a set of beliefs, but a lived reality expressed through compassionate action. Their question, "Lord, when saw we thee... and did not minister unto thee?", underscores that they had a distorted view of what it meant to serve God, failing to connect their spiritual life with their ethical responsibilities to others, especially the marginalized. This serves as a powerful warning that genuine discipleship involves recognizing and responding to Christ in the needs of our neighbors, as articulated in Matthew 25:40.
Christ-Centered Fulfillment
Matthew 25:44, though spoken by those condemned, points powerfully to the Christ who identifies with the suffering, foreshadowing His ultimate act of solidarity with humanity on the cross. The King's declaration that "inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me" (Matthew 25:40) reveals the very heart of the Incarnation: God becoming flesh to dwell among us, experiencing human vulnerability and suffering (John 1:14). Jesus, the Son of Man, did not merely teach about serving the hungry and thirsty; He Himself experienced hunger in the wilderness (Matthew 4:2) and thirst on the cross (John 19:28). He was a stranger with no place to lay His head (Matthew 8:20), was stripped naked before His crucifixion (Matthew 27:28), was "sick" unto death in Gethsemane (Matthew 26:38), and was imprisoned and unjustly condemned (Matthew 27:1-2). Thus, the judgment described in Matthew 25 is not arbitrary but flows from the very nature of Christ's redemptive work, where He fully entered into human suffering, making acts of mercy toward others a direct response to His own sacrificial love and identification with humanity. His call to serve the vulnerable is a call to participate in His ongoing mission of compassion and redemption, reflecting the love of the One who "came not to be served but to serve, and to give his life as a ransom for many" (Mark 10:45).