Exegetical and Hermeneutical Commentary of Matthew 25:35
For I was hungry, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:
35, 36. There is a climax in this enumeration. The first three are recognised duties, the last three are voluntary acts of self-forgetting love. Common humanity would move a man to relieve his bitterest foe when perishing by hunger or by thirst (see Rom 12:20). Oriental custom required at least a bare hospitality. But to clothe the naked implies a liberal and loving spirit, to visit the sick is an act of spontaneous self-sacrifice, to go to the wretched outcasts in prison was perhaps an unheard of act of charity in those days; it was to enter places horrible and foul beyond description; Sallust, speaking of the Tullianum (the state prison at Rome), says “incultu, tenebris, odore fda atque terribilis ejus facies est.”
Fuente: The Cambridge Bible for Schools and Colleges
I was an hungered – The union between Christ and his people is the most tender and endearing of all connections. It is represented by the closest unions of which we have knowledge, Joh 15:4-6; Eph 5:23-32; 1Co 6:15. This is a union – not physical, but moral; a union of feelings, interests, plans, destiny; or, in other words, he and his people have similar feelings, love the same objects, share the same trials, and inherit the same blessedness, Joh 14:19; Rev 3:5, Rev 3:21; Rom 8:17. Hence, he considers favors shown to his people as shown to himself, and will reward them accordingly, Mat 10:40, Mat 10:42. They show attachment to him, and love to his cause. By showing kindness to the poor, the needy, and the sick, they show that they possess his spirit, for he did it when on earth; they evince attachment to him, for he was poor and needy; and they show that they have the proper spirit to outfit them for heaven, 1Jo 3:14, 1Jo 3:17; Jam 2:1-5; Mar 9:41.
Was a stranger – The word stranger means a foreigner or traveler; in our language, one unknown to us. To receive such to the rites of hospitality was, in Eastern countries, where there were few or no public houses, a great virtue. See Gen 18:1-8; Heb 8:2.
Took me in – Into your house. Received me kindly.
Naked – Poorly clothed. Among the Jews they were called naked who were clad in poor raiment, or who had on only the tunic or inner garment, without any outer garment. See the Mat 5:40 note; also Act 19:16 note; Mar 14:51-52 notes; Job 22:6 note; Isa 58:7 note.
Fuente: Albert Barnes’ Notes on the Bible
Verse 35. I was an hungered, and ye gave me meat] Every thing which is done to a follower of Christ, whether it be good or evil, he considers as done to himself, see Mt 25:40; Ac 9:4-5; Heb 6:10. Of all the fruits of the Spirit, none are mentioned here but those that spring from love, or mercy; because these give men the nearest conformity to God. Jesus had said, Blessed are the merciful, for they shall obtain mercy; and he here shows how this promise shall be fulfilled. The rabbins say: “As often as a poor man presents himself at thy door, the holy blessed God stands at his right hand: if thou give him alms, know that he who stands at his right hand will give thee a reward. But if thou give him not alms, he who stands at his right hand will punish thee.” Vaiyikra Rabba, s. 34, fol. 178.
A stranger, and ye took me in] , ye entertained me: Kypke has fully proved that this is the meaning of the original. Literally, signifies to gather together. Strangers are sometimes so destitute as to be ready to perish for lack of food and raiment: a supply of these things keeps their souls and bodies together, which were about to be separated through lack of the necessaries of life. The word may also allude to a provision made for a poor family, which were scattered abroad, perhaps begging their bread, and who by the ministry of benevolent people are collected, relieved, and put in a way of getting their bread. O blessed work! to be the instruments of preserving human life, and bringing comfort and peace into the habitations of the wretched!
While writing this, (Nov. 13, 1798,) I hear the bells loudly ringing in commemoration of the birth-day of E. Colson, Esq., a native of this city, (Bristol,) who spent a long life and an immense fortune in relieving the miseries of the distressed. His works still praise him in the gates; his name is revered, and his birth-day held sacred, among the inhabitants. Who has heard the bells ring in commemoration of the birth of any deceased hero or king? Of so much more value, in the sight even of the multitude, is a life of public usefulness than one of worldly glory or secular state. But how high must such a person rank in the sight of God, who, when Christ in his representatives was hungry, gave him food; when thirsty, gave him drink; when naked clothed him; when sick and in prison, visited him! Thou blessed of my Father! come. Thou hast been faithful in the unrighteous mammon, and now thou shalt eternally enjoy the true riches.
The Supreme God is represented in the Bhagvat Geeta as addressing mankind, when he had just formed them, thus: “Those who dress their meat but for themselves, eat the bread of sin.” Geeta, p. 46.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The recompences of the last judgment are according to the tenor of our good works, and the desert of evil works. The King here gives the reason of his gracious rewarding sentence,
For I was an hungred, and ye gave me meat. This doth not imply any desert, much less any worthiness of equality between the work and the reward; but that evangelical works, the products of unfeigned faith and love, qualify us by the covenant of grace to receive it. The causes of the reward are either, the original cause, the most free and rich mercy of God, or the meritorious, the most perfect righteousness and sacrifice of Christ; and the good works here recited are infallible signs that the performers of them are the objects of the Divine favour in predestination, and are truly united to Christ. Besides, in the gospel, which is the law of grace, God has established a necessary connection between faith, that works by love, and the blessed reward; and accordingly evangelical works are the condition of our title, that qualifies us to obtain the kingdom of glory, freely promised for Christs sake to obedient believers. And in this respect the dispensing the reward may be said to be an act of justice, namely, in the faithful performance of the promise; as in the forgiving sins, which is an act of pure mercy, God is said to be faithful and just, 1Jo 1:9. Our Lord here reckons but one species of good works, instead of many, as is usual in Scripture, and he rather chooseth to instance in works of charity than of piety.
1. He knows the hardness of mens hearts; and;
2. That the poor they should have always with them, especially such as would live godly, and so be more than others out of favour with the world.
3. He knew how acceptable these were to his Father, and had a mind the world should know it, Isa 58:7; Eze 18:7; Mic 6:8; Mat 9:13; 1Jo 3:17. And hereby declares, that acts of charity to the souls makes us fit subjects for the Divine mercy in the day of judgment, 2Ti 1:18.
The answer, Mat 25:37, Then shall the righteous answer him, saying, &c., only teacheth us this, That at the great day the best of men shall blush and be ashamed to hear God speak of any good works they have done, and be swallowed up in the admiration of Gods free and infinite grace, in rewarding any thing which they have done at so liberal a rate.
And the King shall answer and say unto them, &c. This only confirmeth what we had, Mat 10:42, that Christ looketh upon acts of kindness done to the meanest godly persons, and will reward them, as if they had been done unto himself; so that though our charity must not be limited only there, yet it must be chiefly shown to those of the household of faith: other charity may be showed in obedience to the command of God, and have its reward, but none can so properly be said to be done to Christ, as that which is done to those who are his true members.
Fuente: English Annotations on the Holy Bible by Matthew Poole
35. For I was an hungered . . .thirsty . . . a stranger, &c.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For I was an hungered and ye gave me meat….. This, and the following, are not mentioned as causes of the kingdom being prepared for them, or of their being entitled to it, or of their being put into the possession of it; but as descriptive of their characters, and as testimonies and evidences of the grace of God in them; by which it appeared, that they were the blessed of his Father, having his special grace vouchsafed unto them; and that they were the children of God, to whom the inheritance of the kingdom belonged, and for whom it was prepared: for what was done by them in time, could never be the cause of what was done for them in eternity, or before, or from the foundation of the world; nor is there any proportion between a kingdom, and such services as here mentioned: and besides, this kingdom is by inheritance, and not, merit; is prepared by God, and not procured by men, and was got ready for them before they had a being; and therefore could not be caused by any actions of theirs: what is here, and in the following instances, said to be done to Christ, is not to be understood of him personally, but mystically, of the members of his body, as he himself explains it, Mt 25:40, and the sense is, that when some of the servants of Christ, ministers, or private Christians, were in distress for want of the necessaries of life, these gracious souls supplied them with food; which to do, especially in a time of persecution, showed not only love to Christ, but great faith in him, and that they were not ashamed of him, and their profession of him, nor of his poor ministers and members; for this was done by them, not as the effect of mere humanity to the poor in general, but as an instance of affection to Christ’s poor; and was done for his sake, and because they belonged to him, were preachers of his Gospel, and professors of his name; and therefore was considered as if done to himself personally:
I was thirsty, and ye gave me drink; not gall and vinegar, as the Jews did, but a cup of cold water in the name of a disciple, prophet, and righteous person, and because belonging to Christ: this is taken notice of with acceptance by him; and such shall not lose the reward of grace. The Targumist g has a passage which may be compared with this:
“Solomon said, by a spirit of prophecy from before the Lord; the Lord of the world shall say to all the righteous in the presence of everyone, go taste, with joy, thy bread which is returned unto thee, for thy bread which thou hast given to the poor and needy, who were hungry; and drink with a good heart the wine which is laid up for thee in paradise, instead of thy wine, which thou hast mingled for the poor and needy, who were thirsty; for, lo! now are thy works accepted before the Lord.”
I was a stranger, and ye took me in, or “gathered me”: an Hebraism; see 2Sa 11:27, and the Septuagint there. Such servants of Christ as were obliged to quit their habitations through the violence of persecution, and were scattered abroad, or went about preaching the Gospel; such were by these righteous ones taken into their houses, and provided for with food and lodging, and every convenience of life; as they were by Gaius, and others.
g Zohar in Eccl. ix. 7.
Fuente: John Gill’s Exposition of the Entire Bible
Ye took me in [ ] . Tynd., I was harbourless and ye lodged me. The preposition sun implies along with. Ye took me with you into the household circle.
Fuente: Vincent’s Word Studies in the New Testament
35. For I was hungry. If Christ were now speaking of the cause of our salvation, the Papists could not be blamed for inferring that we merit eternal life by good works; but as Christ had no other design than to exhort his people to holy and upright conduct, it is improper to conclude from his words what is the value of the merits of works. With regard to the stress which they lay on the word for, as if it pointed out the cause, it is a weak argument; for we know that, when eternal life is promised to the righteous, the word for does not always denote a cause, but rather the order of procedure. (173) But we have another reply to offer, which is still more clear; for we do not deny that a reward is promised to good works, but maintain that it is a reward of grace, because it depends on adoption. Paul boasts (2Ti 4:8) that a crown of righteousness is laid up for him; but whence did he derive that confidence but because he was a member of Christ, who alone is heir of the heavenly kingdom? He openly avows that the righteous Judge will give to him that crown; but whence did he obtain that prize but because by grace he was adopted, and received that justification of which we are all destitute? We must therefore hold these two principles, first, that believers are called to the possession of the kingdom of heaven, so far as relates to good works, not because they deserved them through the righteousness of works, or because their own minds prompted them to obtain that righteousness, but because God justifies those whom he previously elected, (Rom 8:30.) Secondly, although by the guidance of the Spirit they aim at the practice of righteousness, yet as they never fulfill the law of God, no reward is due to them, but the term reward is applied to that which is bestowed by grace.
Christ does not here specify every thing that belongs to a pious and holy life, but only, by way of example, refers to some of the duties of charity, by which we give evidence that we fear God. For though the worship of God is more important than charity towards men, and though, in like manner, faith and supplication are more valuable than alms, yet Christ had good reasons for bringing forward those evidences of true righteousness which are more obvious. If a man were to take no thought about God, and were only to be beneficent towards men, such compassion would be of no avail to him for appeasing God, who had all the while been defrauded of his right. Accordingly, Christ does not make the chief part of righteousness to consist in alms, but, by means of what may be called more evident signs, shows what it is to live a holy and righteous life; as unquestionably believers not only profess with the mouth, but prove by actual performances, that they serve God.
Most improperly, therefore, do fanatics, under the pretext of this passage, withdraw from hearing the word, and from observing the Holy Supper, and from other spiritual exercises; for with equal plausibility might they set aside faith, and bearing the cross, and prayer, and chastity. But nothing was farther from the design of Christ than to confine to a portion of the second table of the Law that rule of life which is contained in the two tables. The monks and other noisy talkers had as little reason to imagine that there are only six works of mercy, because Christ does not mention any more; as if it were not obvious, even to children, that he commends, by means of a synacdoche, all the duties of charity. For to comfort mourners, to relieve those who are unjustly oppressed, to aid simple-minded men by advice, to deliver wretched persons from the jaws of wolves, are deeds of mercy not less worthy of commendation than to clothe the naked or to feed the hungry.
But while Christ, in recommending to us the exercise of charity, does not exclude those duties which belong to the worship of God, he reminds his disciples that it will be an authentic evidence of a holy life, if they practice charity, agreeably to those words of the prophet,
I choose mercy, and not sacrifice, (Hos 6:6😉
the import of which is, that hypocrites, while they are avaricious, and cruel, and deceitful, and extortioners, and haughty, still counterfeit holiness by an imposing array of ceremonies. Hence also we infer, that if we desire to have our life approved by the Supreme Judge, we must not go astray after our own inventions, but must rather consider what it is that He chiefly requires from us. For all who shall depart from his commandments, though they toil and wear themselves out in works of their own contrivance, will hear it said to them at the last day, Who
hath required those things at your hands? (Isa 1:12.)
(173) “ Elle ne touche pas tousjours la cause et le fondement de salut, mais plustost l’ordre et la procedure que Dieu y tient;” — “it does not always refer to the cause and foundation of salvation, but rather to the order and procedure which God observes in regard to it.”
Fuente: Calvin’s Complete Commentary
(35) I was an hungred.The passage furnishes six out of the list of the seven corporal works of mercy in Christian ethics, the seventh being found in the care and nurture of the fatherless.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
35. For A reason why they, and not others, do inherit this kingdom. Works of mercy and of love are the testimonies in their favour, that the faith and the spirit of Christ have dwelt in their hearts. All they have done has been done in his name and for him.
Because deeds only are named as grounds of reward, some reasoners have argued that the doctrine of justification by faith is here ignored; and others have even inferred thence that not the judgment day, but the destruction of Jerusalem is the subject. But,
1. The same argument would prove that the destruction of Jerusalem is not the subject; for numerous passages prove that Jerusalem was destroyed for want of faith in Christ, and her rejection of him as Messiah. Mat 23:37; Rom 9:32; Rom 11:20.
2 . That no complete enumeration of the grounds of reward is intended is plain from this: only a few deeds of physical benevolence are named, and those performed solely to Christ and to “these my brethren.” And this, indeed, gives the true key, and shows that faith underlies the grounds of approval. For, 3. These my brethren are the apostles of the Lord Jesus Christ, to whom he is now delivering these discourses, and to whom he had said, “He that receiveth you receiveth me,” (Mat 10:40,) which is precisely parallel with the closing clauses of Mat 25:40; Mat 25:45 here. The same phrase is by inference applicable to all the messengers of Christ in all ages. Whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you he shall not lose his reward. And these are specific acts of faith. (See notes on Mat 10:40-42.) The receiving the apostles was the receiving their message and their Gospel; and that, by faith, producing these works in them.
4 . The reason thence appears why our Lord’s statement of the ground of condemnation and approval in this passage are so incomplete. He takes that special view which suits the case of his apostles present. It was saying to these the preachers of his Gospel in all the world Whosoever, of mankind, from faith in my name, receives and gives you aid in the hunger, thirst, imprisonment, and exile you are called upon to suffer, will find in the day of judgment that I am his rewarder.
Fuente: Whedon’s Commentary on the Old and New Testaments
“For I was hungry, and you gave me to eat; I was thirsty, and you gave me drink; I was a stranger, and you took me in; naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came to me.”
The reason for His verdict is given. It lies in what they have revealed themselves to be (compare especially Isa 58:7; Eze 18:5-9). They have revealed their love for Him by how they have behaved towards ‘His brothers’. By their behaviour they have revealed that they are true sons of their Father (Mat 5:42-48). Compare Act 9:1; Act 9:4-5 for this idea that what people do to Jesus’ disciples is done to Him, because they are a part of Him (Joh 15:1-6; Joh 17:20-21; 1Co 12:12 onwards).
There is an interesting parallel in the Egyptian Book of the Dead, ‘I have given bread to the hungry, water to the thirsty, clothes to the naked, a ferry boat to the boatless’. But these are the more obvious needs of the poor, and together with hospitality, were widely practised (Rom 12:13; 1Pe 4:9). It is the other two which are more distinctive and are very much seen as Christian responsibilities (see Heb 13:2-3; Jas 5:14; Act 28:8; but see also Sir 7:35 ). Nevertheless the whole was a reminder by Jesus of the future that many of His people would face.
As mentioned above this behaviour parallels God’s behaviour towards His own in the Old Testament. Thus by doing this they are being perfect even as their Father in Heaven is perfect (Mat 5:48). It also parallels the behaviour of God’s Coming One (Isa 35:5-6; Isa 42:6-7; Isa 49:6; Isa 49:10; Isa 61:1-3), thus making them like Himself.
We can compare how this epitomises the early church as seen in the book of Act 2:45; Act 4:34 where food, drink and clothing was ensured for all by the sacrifices of some among them, because they had first ‘believed’ (Act 2:44; Act 4:32). And that would also soon develop into prison visiting, which would be very necessary because prisoners depended on outsiders to provide their food (Act 8:3). It could, however, be very dangerous, especially in times of persecution, for it associated the visitor with the prisoner. The reception for strangers was important because there were few inns, but Christians became famed for their hospitality.
Fuente: Commentary Series on the Bible by Peter Pett
Mat 25:35-36. For I was an hungered, &c. Or, I was hungry: and so Mat 25:42. In Mat 25:36 instead of, And ye visited me, Heylin and Doddridge read, And ye looked after me: , which signifies in general to take the oversight and care of any thing; an office which requires diligent inspection and attendance, Compare Jam 1:27. And it strongly intimates, that such an attendance on the poor in their illness, is a very acceptable charity, and is what many may have an opportunity of doing, who have very little money to spare. Our Lord’s words may be thus paraphrased: “In the whole of your conduct you have imitated the goodness and benevolence of my Father; and therefore I now declare you blessed and beloved of him, and appoint you to inherit his kingdom. Moreover, that you may know how acceptable acts of kindness and charity, flowing from genuine love, (for the motive must be good,) are to me, I assure you that I reckon every thing of this sort as done to myself. It was I who was hungry and thirsty; a stranger, and naked, and sick, and in prison. It was I whom you clothed, and lodged and visited, and comforted; coming to condole with me in my sufferings, and to relieve my necessities in confinement and afflictions,” See the next note.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 25:35 f. ] ye have taken me along with, introduced me, that is, into your family circle along with the members of your family. This meaning, but not that of Fritzsche: “simul convivio adhibuistis,” is involved in the idea of . For , as used with reference to a single individual who is gathered in along with others, comp. Xen. Cyrop . v. 3. 11; LXX. Deu 22:2 ; 2Sa 11:27 ; Jdg 19:18 ; Sir 13:15 . For instances of Rabbinical promises of paradise in return for hospitality, see Schoettgen and Wetstein.
] “Qui male vestitum et pannosum vidit, nudum se vidisse dicit,” Seneca, de benef . v. 3; Jas 2:15 . Comp. on Joh 21:7 ; Act 19:16 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1399
THE IMPORTANCE OF CHARITABLE EXERTIONS
Mat 25:35-40. I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in Prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungered, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.
THE solemnities of the Day of Judgment can never be too attentively considered: and we have reason to be thankful that they are here so plainly set before us. The coming of the Judge, the summoning of the universe before his tribunal, the separation of the righteous and the wicked, and the sentence that shall be passed on all the human race, are exhibited, as it were, in this passage before our eyes. But there is one thing here specified, which is more peculiarly interesting to us, inasmuch as it either divests that day of all its horrors, or must cause us to look forward to it with inexpressible dread; I mean, the ground upon which the decision will be formed, and the doom of every individual be fixed. That the whole of our principles and conduct will be taken into consideration, there can be no doubt; but there is one point which will be inquired into, and will be regarded as a certain evidence of all the rest, namely, our activity in doing good to our fellow-creatures for Christs sake: and, according as we shall be found to have abounded, or been defective, in that, will our definitive sentence be passed. This is asserted by the Judge himself: and the terms in which he has expressed it lead me to shew,
I.
The proper exercises of Christian benevolence
Love is the distinguishing feature of a true Christian
[God is love; and every one that is born of God, is created anew after his image. The natural selfishness of the human heart is subdued and mortified by the grace of God; and the new creature desires to live no more unto himself, but unto that Saviour who died for him. What shall I render to the Lord for all his benefits? is his daily inquiry. To requite the Saviour he finds impossible: and therefore he looks out for others to be the representatives of his Lord, that through them he may manifest his sense of the mercies vouchsafed unto him. He is not contented with cultivating devout affections in his heart, but endeavours to render them substantially operative towards man. In a word, he exercises faith; but it is a faith that worketh by love.]
The poor and afflicted are the more peculiar objects of that love
[Doubtless love, in its most extended sense, comprehends much more than mere benevolence to the poor: but it is shewn in this particularly; and, wherever it exists, will manifest itself in this in a more abundant measure. We have a bright example of this in the person of Job [Note: Job 29:11-16.]. So highly did he esteem these duties, that, if he had been remiss in them, he would have accounted himself deserving of the heaviest judgments [Note: Job 31:16-20; Job 31:22.]. The conduct of the first Christians is not precisely of the kind we are considering; nor is it of necessity to be imitated by us: but it proves to what an extent the principle of love will carry us, if occasion require it at our hands [Note: Act 4:32-35.]. But the example of the Macedonian Churches comes home fully to the point; and shews us, that not even the deepest poverty, or the severest affliction, will preclude the exercise of self-denying kindness, when love has a just ascendant over our hearts [Note: 2Co 8:1-4.]. We lay the more stress on this, because it was proposed for the imitation of the whole Corinthian Church; and because the formation of such a principle, and the production of such a conduct, is the main scope and intent of the Gospel. The particulars specified in our text attest this as does also that saying of the Apostle, Bear ye one anothers burthens, and so fulfil the law of Christ [Note: Gal 6:2.].]
To such exertions we may well be stimulated, if we consider,
II.
The acceptableness of them to the Lord Jesus
The Lord Jesus identifies himself with his afflicted people
[He has sympathized with them in every period of the world. What was it but compassion that caused him to undertake the cause of fallen man? When Israel was in Egypt, he heard their cries, and pitied their sorrows [Note: Exo 3:7.]. Whilst they sojourned in the Wilderness, in all their afflictions he was afflicted. In his state of humiliation, he made himself poor for their sakes, that they through his poverty might be rich: and now, in his exalted state, he considers their cause his own. Are they persecuted? he, as he told the persecuting Saul, is the person injured [Note: Act 9:4-5.]. Whoso toucheth them, toucheth the apple of his eye. Are they relieved? he tells us in the text, that every office of love shewn to men for his sake he accepts, as shewn to him. He esteems the meanest of his people as a brother, and will acknowledge him as such before the assembled universe: or rather, he esteems him as a member of his own body; in the prosperity and happiness of which the Head is no less interested than the member itself.]
What a fund has this one declaration laid up for them in every age of the world!
[We cannot conceive any other thing which could have so forcibly interested the mind of man. The obligations which we owe to Christ infinitely exceed any thing which words can express, or imagination can conceive. Were he therefore to command any thing, the hope of pleasing him would be a strong incentive to his believing people to obey him: but when he declares, that he will accept as done for himself whatsoever is done for others in his name, methinks the diligence of all in serving him should so anticipate the wants and wishes of mankind, as almost to banish misery from the world. But, though the greatness of human miseries, and the fewness of the Lords people, preclude the hope of such an event as this, yet this one consideration, of administering to the Lord Jesus Christ in the person of his people, animates thousands to the most ardent zeal, and carries them through the most self-denying exertions.]
If we need any further stimulus to such exercises, let us consider,
III.
The importance of them to ourselves
The issue of the final judgment depends altogether upon them. In that day they will be brought forth,
1.
As an evidence of our state
[As God has taught us to judge of the tree by its fruits, so will he himself do in the day of judgment: and, whatever may have been our professions of faith and love, he will judge of them only by the fruits which they have produced. The fruits after which he will inquire, and by which he will be determined, are those spoken of in the text. Where they are found, there must a living faith and real piety have existed [Note: Jam 1:27.]: and, where they are not found, there must have been an entire absence of true love to God [Note: 1Jn 3:17.]. By this test, therefore, shall every man be tried; and, according to this shall he stand or fall [Note: Jam 2:13.].]
2.
As a justification of our sentence
[The day of judgment is emphatically called the day of the revelation of the righteous judgment of God [Note: Rom 2:5.]: and it is appointed, not so much for the awarding of happiness or misery to the sons of men, as for the display of Gods equity in these decisions. Much is spoken in the Scriptures of Gods having chosen men to salvation, and predestinated them to the adoption of children: and, beyond all doubt, the whole glory of mans salvation must be given to him: but still he will evince to the whole assembled universe that there is an equity in his proceedings, and that the destinies of all exactly correspond with their moral characters. The labours of love, in which the righteous had abounded, are here produced; and those whom Christ here speaks of as his brethren, are ready to attest the truth of his assertions. On the other hand, the neglect imputed to the others is obvious: and though they attempt to extenuate their guilt, it is brought home to them in the completest manner; nor have they one word to utter in arrest of judgment. Thus is the righteousness of God made manifest; he is justified in what he speaks, and clear in the judgment which he passes [Note: Psa 51:4.].]
3.
As a measure of our reward
[We must not imagine that men are saved on account of any merit of their own. It is not possible that their works of love should ever purchase so great a reward as will then be given them. Indeed, the surprise which they express, When saw we thee, &c.? clearly shews, that they had not founded their hopes upon their own works: they had been redeemed to God by the precious blood of Christ; and in Christ they had trusted as the only Saviour of the world: but God is pleased to notice the works which they had done for his sake, and to bestow on them a reward of grace: nor is even a cup of cold water, which had been given to a disciple for his sake, suffered to pass without an appropriate reward. Hence we see that the more we abound in works of charity, the more exalted will be our happiness in heaven: whilst, on the other hand, the more means and opportunities of doing good we have neglected, the heavier will be our condemnation to all eternity.]
We would further improve this subject
1.
For our instruction in general
[If such be the particular objects to be inquired into, how little prepared are most of us to meet our God! The generality think it sufficient if they do not occasion sorrow, though they never exert themselves diligently to relieve it: but let it be known and peculiarly marked, that the omission of these duties is of itself sufficient to condemn us; and that the sentence of condemnation that is here denounced against the wicked, refers, not to any thing which they have done, but to what they have left undone. I know, indeed, that all have not the same ability, or the same opportunity to relieve their afflicted neighbours: but have we availed ourselves of the opportunities that have been afforded us? If we have, though our efforts have been few and weak, they shall be accepted; for if there be in us a willing mind, it is accepted according to that a man hath, and not according to that he hath not: but if we have not, let us not deceive ourselves with vain hopes; for, as unprofitable servants, we shall be cast into outer darkness, where is weeping, and wailing, and gnashing of teeth.]
2.
In reference to the occasion before us
[The charity for which we plead has a near affinity with that described in our text [Note: The particular objects of the Charity should be here stated.] We call upon you then to assist it, by personal exertions, if you can, but at all events by liberal contributions. What would you do if Christ himself were now present, and soliciting your assistance? Would you send him away unpitied and unrelieved? Would you not rather vie with each other, who should be most forward, and most liberal in his relief? Know then that he is present, and will accept at your hands whatever you do for him. Know also, that the harvest which you will reap shall be proportioned to the seed you sow [Note: 2Co 9:6.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
35 For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:
Ver. 35. For I was an hungred ] “For” in this place denoteth not the cause, but the evidence. It is all one as if I should say, This man liveth, for behold he moveth. Where it will easily be yielded, that motion is not the cause of life, but the evidence and effect of it. So here. Merit is a mere fiction, since there can be no proportion between the work and the wages.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
35. ] , sc. , or , a meaning confined to the LXX and N.T. received me with hospitality took me in ; the idea is, ‘numbered me among your own circle.’
Fuente: Henry Alford’s Greek Testament
Mat 25:35 . , , : hungry, thirsty, a stranger. The claims created by these situations are universally recognised though often neglected; to respond to them is a duty of “common humanity”. , ye received me (into your house) ( cf. Jdg 19:18 , ) Meyer, Weiss, and others, with stricter adherence to the literal meaning of the word, render: ye gathered me into the bosom of your family; Fritzsche: ye admitted me to your table (“simul convivio adhibuistis”).
Fuente: The Expositors Greek Testament by Robertson
an hungred = hungry.
Fuente: Companion Bible Notes, Appendices and Graphics
35.] , sc. , or ,-a meaning confined to the LXX and N.T.-received me with hospitality-took me in; the idea is, numbered me among your own circle.
Fuente: The Greek Testament
Mat 25:35. , …, ye have given, etc.[1100]) Of all good and bad actions, those will be especially mentioned which have been performed to the saints, which presuppose faith and love towards Jesus Christ and His brethren, and involve confession of His name, which are most frequent, and remarkable, and conspicuous; and then, from the manifest glory of the Lord, the dignity of His brethren, and the character of good and evil actions towards them, will be manifest; cf. ch. Mat 10:40-41. This discourse exhibits simultaneously the former misery and excellence of the saints, the former ability and wickedness of the ungodly, and the most righteous recompense of both. Of the works of mercy, however, those only which have been done to the body are mentioned, which are both more despised in the world, and will then be a more evident specimen of faith, inasmuch as a man in them expends somewhat of his material resources and trouble (whereas those which concern the spirit are without expense), and will come more sensibly under the observation of the wicked. Nor was it suitable to the Judge to say: I have erred, I have sinned, and you have recalled me,[1101] etc.-, to Me) This presupposes faith, for the faithful perform acts of kindness on this ground.-, …, I was thirsty, etc.) Such is the condition of the faithful in this life: hunger, thirst, nakedness, captivity, etc.-, ye took (Me) in) The LXX. use the same verb in Jdg 19:15; Jdg 19:18.
[1100] Oh what a vast recompense (Vergeltung)! An eternal kingdom in return for such insignificant acts of kindness (gegen solche Wohltaten)!-B. G. V.
[1101] That is to say, The judge decides by the love, or absence of love, which existed towards Him. He could not speak of spiritual benefits done to Him, inasmuch as He was holy and sinless: He therefore mentions temporal and corporeal benefits.-ED.
Fuente: Gnomon of the New Testament
I was an: Mat 25:40, Mat 10:40-42, Mat 26:11, Deu 15:7-11, Job 29:13-16, Job 31:16-21, Psa 112:5-10, Pro 3:9, Pro 3:10, Pro 11:24, Pro 11:25, Pro 14:21, Pro 14:31, Pro 19:17, Pro 22:9, Ecc 11:1, Ecc 11:2, Isa 58:7-11, Eze 18:7, Eze 18:16, Dan 4:27, Mic 6:8, Mar 14:7, Luk 11:41, Luk 14:12-14, Joh 13:29, Act 4:32, Act 9:36-39, Act 10:31, Act 11:29, 2Co 8:1-4, 2Co 8:7-9, 2Co 9:7-14, Eph 4:28, 1Ti 6:17-19, Phm 1:7, Heb 6:10, Heb 13:16, Jam 1:27, 1Pe 4:9, 1Pe 4:10, 1Jo 3:16-19
thirsty: Mat 25:42, Pro 25:21, Rom 12:20
I was a: Mat 25:43, Gen 18:2-8, Gen 19:1-3, Act 16:15, Rom 12:13, Rom 16:23, 1Ti 5:10, Heb 13:1-3, 1Pe 4:9, 3Jo 1:5-8
Reciprocal: Lev 25:35 – a stranger Jdg 19:15 – no man Rth 2:10 – seeing 1Sa 30:11 – gave him 1Ki 17:11 – as she was going 1Ki 18:4 – fed them 1Ki 18:13 – fed them 2Ch 28:15 – clothed Job 31:32 – The stranger Son 5:2 – my head Isa 16:3 – hide Isa 23:18 – for them Mat 5:42 – General Mat 24:45 – to give Luk 16:9 – Make Act 16:33 – washed 2Ti 1:16 – Lord Heb 13:2 – not Jam 2:15 – General 1Pe 1:8 – ye love Rev 14:13 – and their
Fuente: The Treasury of Scripture Knowledge
5:35
See the comments at chapter 13:3 on the scope of the parables. In the present one Jesus had only one point to impress which will be brought out as the comments proceed. But as it is in most of them, the whole story must be told to make the point of application clear. Administering food to the hungry and drink to the thirsty would be classed among “good works” as that term is commonly used. Hospitality is likewise so considered according to Heb 13:2.
Fuente: Combined Bible Commentary
Mat 25:35. For. The evidence that they are the blessed of my Father; since the proceedings are judicial. The real ground lies deeper than the good deeds themselves (see Mat 25:40). Those addressed had been prepared for the kingdom prepared for them. Such works are the fruit of Divine grace (Mat 25:34); charity is the daughter of faith, and faith is wrought by the Holy Spirit. That the verdict turns upon works, and not upon faith, is no proof that believers are not included; judgment must in all cases be according to works, which in Christians are distinguished, but not divided, from faith.
Hungered, etc. Heubner: The acts of love here named are not such as require merely an outlay of money, but such as involve also the sacrifice of time, strength, rest, comfort, etc.
Stranger. A foreigner or traveller. In the East such an one was dependent upon private hospitality.
Fuente: A Popular Commentary on the New Testament
Here our Saviour sets forth, not the meritorious cause of his saints’ happiness, but the infallible signs of such as should inherit that happiness, the character of the persons that might expect it. Such as fed him, clothed and visited him, in his members.
Where note, 1. That the godly having their sins forgiven in this world, some would gather that there should no mention be made of them in the day of judgment.
For they observe, that Christ here only mentions the good works of his saints: ye fed me, ye clothed me, not a word of their failings.
Observe, 2. That they are not the duties of the first, but of the second table, which here Christ mentions, because works of charity are more visible to the world than works of piety.
Learn hence, 1. That at the great day every man’s sentence shall be pronounced according to his works.
2. That works of charity done out of love to Christ, shall be particularly observed, and bountifully rewarded, by Christ at the great day. The question will be, not only how have you heard, prayed, or preached, but whom have you fed, clothed, and visited.
3. That whatever good or evil is done to the poor members of Christ, Christ reckons it as done unto himself, I was an hungered, and ye gave me meat. Christ personal is not the object of our pity and charity, but Christ mystical is exposed to want and necessity; he feels hunger and thirst, cold and nakedness, in his members, and is refreshed and comforted in their refreshments and comforts. He takes it as a courtesy, who might demand it by authority.
How can we be close-handed or hard-hearted to the necessitous Christians, did we steadily believe that in administering to them, we minister refreshments to Christ himself, who parted with the glory of heaven, yea, with his heart’s blood, for us?
Fuente: Expository Notes with Practical Observations on the New Testament
Mat 25:35-36. I was a hungered, and ye gave me meat, &c. All the works of outward mercy here mentioned suppose faith and love, and must needs be accompanied with works of spiritual mercy, such as instructing the ignorant, alarming the careless, encouraging the disconsolate, comforting the distressed, strengthening the weak, confirming the wavering, reclaiming the wicked, edifying the righteous. But works of this kind could not be mentioned by the Judge in the same manner: he could not say, I was ignorant, and you instructed me; I was in error, and you recalled me to the truth; I was in sin, and you brought me to repentance. But how astonishing is it to hear the great Judge declaring, that all the good offices which men have ever performed, supposing they performed them in obedience to his will, and with a single eye to his glory, were done to him! It is as if he had said, In the whole of your conduct you have imitated the goodness and benevolence of my Father, and therefore I now declare you blessed and beloved of him, and appoint you to inherit this kingdom. Moreover, that you may know how acceptable acts of kindness and charity are to me, I assure you that I reckon every thing of this kind as done to myself. It was I who was a hungered and athirst, and a stranger and naked, and sick and in prison. It was I whom you clothed and lodged, and visited and comforted in prison. The word , rendered, ye visited, properly signifies to take the oversight and care of any thing that requires diligent inspection and attendance; (compare Jas 1:27;) and it strongly intimates that such an attendance on the poor in their illness is a very acceptable charity: and this is what many may have an opportunity of doing, who have very little money to spare.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Jesus clarified the basis for judgment then. It would be reception or rejection of the King as seen in people’s reception or rejection of the King’s brothers. The King’s brothers are probably His faithful disciples who fulfill His will by preaching the gospel of the kingdom during the Tribulation (cf. Mat 12:48-49; Mat 28:10; Isa 58:7). Most of these will be Jews, including the 144,000, though some may be Gentile converts as well (cf. Rev 7:1-8; Rev 14:1-5). They will have become believers following the Rapture since all believers alive on the earth when the Rapture happens will go to be with Jesus then. [Note: Toussaint, Behold the . . ., pp. 290-91; Feinberg, Israel in . . ., p. 46; Allen, p. 265; Gaebelein, 2:246-47; Darby, 3:133; Hodges, "Possessing the . . .," 1:3 (November-December 1991):1, 4; and 2:1 (Spring 1992):1, 4.] Other interpreters have identified these brethren as all the needy of the world, [Note: E.g., David R. Catchpole, "The Poor on Earth and the Son of Man in Heaven: A Re-appraisal of Matthew xxv. 31-46," Bulletin of the John Rylands Library 61 (1978-79):355-97.] all Jews, [Note: E.g., Walvoord, Matthew: . . ., p. 201; Barbieri, p. 81; and Donald Grey Barnhouse, Romans. Vol. I: Man’s Ruin. God’s Wrath, 2:38-39.] or Christian apostles and missionaries. [Note: E.g., J. R. Michaels, "Apostolic Hardships and Righteous Gentiles," Journal of Biblical Literature 84 (1965):27-37; and Peters, 2:376.]
"Those described here are people who have lived through the great tribulation, a time of unparalleled anti-Semitism, when the majority of Jews in the land will be killed. Under these circumstances, if a Gentile befriends a Jew to the extent of feeding and clothing and visiting him, it could only mean that he is a believer in Jesus Christ and recognizes the Jews as the chosen people." [Note: Walvoord, Matthew: . . ., p. 202.]
The least of Jesus’ brothers are probably Jewish Tribulation martyrs. [Note: See Eugene W. Pond, "Who Are ’the Least’ of Jesus’ Brothers in Mat 25:40?" Bibliotheca Sacra 159:636 (October-December 2002):436-48.]