Matthew 25:43
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.'
I was a stranger
The term "stranger" in the Greek is "xenos," which refers to a foreigner or someone who is not part of the community. In the ancient world, hospitality was a sacred duty, especially towards strangers who were vulnerable and without support. This phrase calls Christians to reflect on the biblical mandate to love and welcome the outsider, echoing the Old Testament laws that instructed Israel to care for the sojourner (Leviticus 19:34). It challenges believers to see Christ in the face of the unfamiliar and to extend grace and hospitality as an expression of their faith.

and you did not take Me in
The act of taking someone in, or "synagō" in Greek, implies more than just providing shelter; it involves offering protection, acceptance, and community. In the historical context, inns were rare and often unsafe, so travelers relied on the kindness of others. This phrase underscores the Christian duty to provide refuge and support, reflecting the heart of God who is a refuge for the oppressed (Psalm 9:9). It serves as a reminder that neglecting to care for others is akin to neglecting Christ Himself.

I was naked
"Naked," or "gymnos" in Greek, signifies a lack of clothing, which in biblical times was a sign of extreme poverty and vulnerability. Clothing the naked is a recurring theme in Scripture, symbolizing the covering of shame and the provision of dignity (Isaiah 58:7). This phrase calls believers to act with compassion and generosity, recognizing that providing for physical needs is a tangible expression of God's love and righteousness.

and you did not clothe Me
To "clothe" someone, "periballō" in Greek, means to wrap or cover them, offering warmth and protection. In the biblical narrative, clothing often represents God's provision and care, as seen when He clothed Adam and Eve (Genesis 3:21). This phrase challenges Christians to be the hands and feet of Jesus, meeting the practical needs of those around them and reflecting the character of God who clothes the lilies of the field (Matthew 6:28-30).

I was sick
The word "sick," or "asthenēs" in Greek, denotes weakness or infirmity. In the ancient world, illness often led to social isolation and despair. Jesus' ministry was marked by healing the sick, demonstrating God's power and compassion (Matthew 14:14). This phrase invites believers to engage in acts of mercy, offering care and comfort to the afflicted, and to be agents of healing in a broken world.

and in prison
"Prison," or "phylakē" in Greek, refers to a place of confinement. Prisons in biblical times were harsh, and prisoners were often forgotten by society. Visiting those in prison is a call to remember and care for the marginalized and forgotten, reflecting the heart of Christ who came to set the captives free (Luke 4:18). It challenges the church to extend grace and hope to those who are bound, both physically and spiritually.

and you did not visit Me
To "visit," or "episkeptomai" in Greek, means to look after or care for someone. This phrase emphasizes the importance of presence and relationship, reminding believers that ministry is not just about meeting physical needs but also about offering companionship and encouragement. It calls Christians to be intentional in their outreach, seeing each act of kindness as an opportunity to serve Christ Himself.

Persons / Places / Events
1. Jesus Christ
The speaker of this verse, presenting a parable about the final judgment.

2. The Sheep and the Goats
The groups being judged in the parable, representing the righteous and the unrighteous.

3. The Strangers, Naked, Sick, and Imprisoned
Symbolic of those in need whom the righteous are called to serve.

4. The Final Judgment
The event where Jesus separates the righteous from the unrighteous based on their actions.

5. The Disciples
The immediate audience of Jesus' teaching, representing all believers.
Teaching Points
The Call to Compassionate Action
Believers are called to actively demonstrate their faith through acts of kindness and service to those in need.

Recognizing Christ in Others
Serving others, especially the marginalized, is akin to serving Christ Himself. This perspective should motivate believers to act with love and compassion.

The Consequences of Inaction
Ignoring the needs of others can have eternal consequences, as demonstrated by the separation of the sheep and the goats.

Hospitality as a Christian Duty
Welcoming strangers and providing for those in need is a fundamental aspect of Christian living, reflecting God's love and grace.

Faith and Works in Harmony
True faith is evidenced by works. Believers should strive to align their actions with their professed beliefs.
Bible Study Questions
1. How does the parable of the sheep and the goats challenge your understanding of what it means to live out your faith?

2. In what ways can you actively serve "the least of these" in your community, and how does this reflect your relationship with Christ?

3. Reflect on a time when you may have overlooked an opportunity to help someone in need. What steps can you take to be more aware and responsive in the future?

4. How do the teachings in James 2:14-17 and 1 John 3:17-18 complement the message of Matthew 25:43?

5. What practical changes can you make in your daily life to ensure that you are living out the call to hospitality and service as described in Hebrews 13:2 and Isaiah 58:6-7?
Connections to Other Scriptures
Matthew 7:21-23
This passage emphasizes that not everyone who calls Jesus "Lord" will enter the kingdom of heaven, but only those who do the will of the Father, highlighting the importance of actions.

James 2:14-17
James discusses faith without works being dead, reinforcing the idea that true faith is demonstrated through actions.

Isaiah 58:6-7
This Old Testament passage speaks about true fasting, which includes sharing food with the hungry and providing shelter to the homeless, paralleling the actions Jesus describes.

Hebrews 13:2
Encourages hospitality to strangers, as some have entertained angels without knowing it, aligning with the call to welcome strangers.

1 John 3:17-18
Stresses the importance of loving not just in words but in actions and truth, echoing the call to care for those in need.
The Great AssizeJ.A. Macdonald Matthew 25:31-46
The JudgmentMarcus Dods Matthew 25:31-46
The Judgment of the NationsW.F. Adeney Matthew 25:31-46
A Call to GloryJ. Vaughan, M. A.Matthew 25:34-44
Charitable Actions Reveal an Inward GraceC. H. Spurgeon.Matthew 25:34-44
Charity Ministers to Self-EnjoymentT. Manton.Matthew 25:34-44
Christ Inviting His Saints to His KingdomC. Bradley.Matthew 25:34-44
Christ Reproaching the WickedMatthew 25:34-44
Christian BenevolenceAnon.Matthew 25:34-44
Christian SympathyJ. Gaskin, M. A.Matthew 25:34-44
Christ's RepresentativesTranslated from the German of Krummacher.Matthew 25:34-44
Destiny Determined by ServiceablenessJ. C. Jones.Matthew 25:34-44
Done to My Friends is Done to MeMatthew 25:34-44
God Rewards CharityT. Manton.Matthew 25:34-44
Hard to See Christ in the Poverty of the SaintsT. Manton.Matthew 25:34-44
HeavenJ. Leifchild, D. D.Matthew 25:34-44
Heaven Prepared Far the SaintsC. H. Spurgeon.Matthew 25:34-44
Judgment Upon WorksT. Manton.Matthew 25:34-44
Kindhess to Christ's ServantsMatthew 25:34-44
Necessity of Good WorksR. Winterbotham, M. A.Matthew 25:34-44
Practical Beneficence the True Christian LifeR. Veitch, M. A.Matthew 25:34-44
Relation of Good Works to ChristianityMartin Luther., F. B. Proctor, M. A.Matthew 25:34-44
Self-ForgetfulnessC. D. Bridgeman, D. D.Matthew 25:34-44
Sins of OmissionT. Manton.Matthew 25:34-44
The Blessed Sometimes Think Themselves Cursed, ForgottenJ. Cumming, D. D.Matthew 25:34-44
The Disabilities of SelfishnessH. Allon.Matthew 25:34-44
The Divine Law of CompassionT. R. Evans.Matthew 25:34-44
The Final SeparationC. H. Spurgeon.Matthew 25:34-44
The Final TestH. Melvill, B. D.Matthew 25:34-44
The Objects, Source, and Dignity of Christian LiberalityT. Robinson, M. A.Matthew 25:34-44
The Principle by Which Men Shall be JudgedA. Watson, D. D.Matthew 25:34-44
The Reasons for Christ's SentenceT. Manton.Matthew 25:34-44
The Reward of the RighteousC. H. Spurgeon.Matthew 25:34-44
The Surprise of the RighteousJ. W. Alexander.Matthew 25:34-44
The Tests of the Final JudgmentS. Robins, M. A., W. Clarke., A. MeCaul, D. D.Matthew 25:34-44
The Unavailing Declinatures of Praise and BlameM. Martin, M. A.Matthew 25:34-44
There is More in Our Deeds than We are Aware OfCanon Scott-Holland.Matthew 25:34-44
True Benevolence of ChristianityMatthew 25:34-44
People
Jesus
Places
Mount of Olives
Topics
Clothe, Clothed, Clothes, Clothing, Didn't, Homeless, Ill, Ill-clad, Infirm, Invite, Naked, Needed, Prison, Receive, Sick, Stranger, Visit, Visited, Wandering, Welcome
Dictionary of Bible Themes
Matthew 25:43

     5461   prisoners

Matthew 25:1-46

     2309   Christ, as judge

Matthew 25:14-46

     8344   servanthood, in believers

Matthew 25:31-46

     1075   God, justice of
     5006   human race, destiny
     5381   law, letter and spirit
     6026   sin, judgment on

Matthew 25:32-46

     1220   God, as shepherd
     2330   Christ, as shepherd

Matthew 25:41-43

     5972   unkindness

Matthew 25:41-45

     5851   excuse
     6125   condemnation, divine
     8446   hospitality, duty of

Matthew 25:41-46

     5562   suffering, innocent
     5942   security
     6712   propitiation
     9512   hell, experience

Matthew 25:42-43

     5568   suffering, causes

Library
The Surprise of the Righteous
Preached at Southsea for the Mission of the Good Shepherd. October 1871. St Matt. xxv. 34-37. "Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: 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: 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
Charles Kingsley—All Saints' Day and Other Sermons

November 16. "Watch Therefore, for Ye Know Neither the Day" (Matt. xxv. 13).
"Watch therefore, for ye know neither the day" (Matt. xxv. 13). Jesus illustrates the unexpectedness of His coming by the figure of a thief entering a house when the master was not there. Life, like the old Jewish night, may be divided into three watches, youth, maturity, old age. The summons to meet God may come to us in either of these watches. A writer tells us of his experience with a camping party, of which he was a member, and which, he tells us, always arranged to have watches at night. "We
Rev. A. B. Simpson—Days of Heaven Upon Earth

'They that were Ready'
'They that were ready went in with him to the marriage.' --MATT. xxv. 10. It is interesting to notice the variety of aspects in which, in this long discourse, Jesus sets forth His Second Coming. It is like the flood that swept away a world. It is like a thief stealing through the dark, and breaking up a house. It is like a master reckoning with his servants. These three metaphors suggest solemn, one might almost say alarming, images. But then this parable comes in and tells how that coming is like
Alexander Maclaren—Expositions of Holy Scripture

Dying Lamps
'Our lamps are gone out.'--MATT. xxv. 8. This is one of the many cases in which the Revised Version, by accuracy of rendering the tense of a verb, gives a much more striking as well as correct reproduction of the original than the Authorised Version does. The former reads 'going out,' instead of 'gone out,' a rendering which the Old Version has, unfortunately, relegated to the margin. It is clearly to be preferred, not only because it more correctly represents the Greek, but because it sets before
Alexander Maclaren—Expositions of Holy Scripture

The Waiting Maidens
'Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. 2. And five of them were wise, and five were foolish. 3. They that were foolish took their lamps, and took no oil with them: 4. But the wise took oil in their vessels with their lamps. 5. While the bridegroom tarried, they all slumbered and slept. 6. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. 7. Then all those virgins arose,
Alexander Maclaren—Expositions of Holy Scripture

Traders for the Master
'For the kingdom of heaven la as a man travelling into a far country, who called his own servants, and delivered unto them his goods. 15. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. 16. Then he that had received the five talents went and traded with the same, and made them other five talents. 17. And likewise he that had received two, he also gained other two. 18. But he that had received one
Alexander Maclaren—Expositions of Holy Scripture

The King on his Judgment Throne
'When the Son of Man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: 32. And before Him shall be gathered all nations: and He shall separate them one from another, as a shepherd divideth his sheep from the goats: 33. And He shall set the sheep on His right hand, but the goats on the left. 34. Then shall the King say unto them on His right hand, Come, ye blessed of My Father, inherit the Kingdom prepared for you from the foundation of the
Alexander Maclaren—Expositions of Holy Scripture

On the Words of the Gospel, Matt. xxv. 1, "Then Shall the Kingdom of Heaven be Likened unto Ten virgins. "
1. Ye who were present yesterday remember my promise; which with the Lord's assistance is to be made good to-day, not to you only, but to the many others also who have come together. It is no easy question, who the ten virgins are, of whom five are wise, and five foolish. Nevertheless, according to the context of this passage which I have wished should be read again to you to-day, Beloved, I do not think, as far as the Lord vouchsafes to give me understanding, that this parable or similitude relates
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xxv. 24, Etc. , Where the Slothful Servant who Would not Put Out the Talent He had Received, is Condemned.
1. My lords, my brethren, and fellow bishops have deigned to visit us and gladden us by their presence; but I know not why they are unwilling to assist me, when wearied. I have said this to you, Beloved, in their hearing, that your hearing may in a manner intercede for me with them, that when I ask them they also may discourse unto you in their turn. Let them dispense what they have received, let them vouchsafe to work rather than excuse themselves. Be pleased, however, to hear from me, fatigued
Saint Augustine—sermons on selected lessons of the new testament

The Two Talents
Now, there are some men in the world who have but few talents. Our parable says, "One had five, and another two. To them I shall address myself this morning; and I pray that the few pointed things I may say, may be blessed of God to their edification or rebuke. First, I shall notice the fact that there are many persons who have but few talents, and I will try to account for God's dispensing but few to them. Secondly, I shall remind them that even for these few talents they must be brought to account.
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

Tenth Chapter
An excellent sermon which this Doctor delivered in a convent after his illumination, concerning Christ the true Bridegroom of the soul, in the which he showed how she is to follow Him in true, shamefaced, humble, and patient resignation, and how Christ tries her beforehand in divers ways, and at last accepts her lovingly. Taken from these words--"Ecce sponsus venit, exite obviam ei" (Matt. xxv. 6). DEAR children, it may be now two years or more since I last preached. I spoke to you then of four-and-twenty
Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler

The Day of Judgment. Extracted from a Sermon by Hugh Latimer, Bishop of Worcester, and Martyr, 1555. (1)
LUKE XXI.(2) As we die so we shall rise again. If we die in the state of damnation, we shall rise in that same state. Again, if we die in the state of salvation, we shall rise again in that state, and come to everlasting felicity, both of soul and body. For if we die now in the state of salvation, then at the last general day of judgment we shall hear this joyful sentence, proceeding out of the mouth of our Saviour Christ, when he will say, "Come, ye blessed of my Father, possess that kingdom which
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

Conclusion of Our Lord's Discourse. Parables of virgins and Talents. The Final Judgment.
(Mount of Olives. Tuesday, April 4, a.d. 30.) ^A Matt. XXV. 1-46. ^a 1 Then [i. e., at the time of the Lord's coming. Jesus is still emphasizing the lesson of watchfulness, and proceeds to enforce it by two parables] shall the kingdom of heaven be likened unto ten [probably the usual number on such occasions] virgins, who took their lamps [small earthenware vessels, with flax wicks, and without glass chimneys], and went forth to meet the bridegroom. [The Oriental wedding began with a feast in the
J. W. McGarvey—The Four-Fold Gospel

Evening of the Third Day in Passion-Week-On the Mount of Olives-Last Parables: to the Disciples Concerning the Last Things-The Parable of the Ten virgins-The Parable Of
1. As might have been expected, the Parables concerning the Last Things are closely connected with the Discourse of the Last Things, which Christ had just spoken to His Disciples. In fact, that of the Ten Virgins, which seems the fullest in many-sided meaning, is, in its main object, only an illustration of the last part of Christ's Discourse. [5521] Its great practical lessons had been: the unexpectedness of the Lord's Coming; the consequences to be apprehend from its delay; and the need of personal
Alfred Edersheim—The Life and Times of Jesus the Messiah

Appendix xix. On Eternal Punishment, According to the Rabbis and the New Testament
THE Parables of the Ten Virgins' and of the Unfaithful Servant' close with a Discourse on the Last Things,' the final Judgment, and the fate of those Christ's Righ Hand and at His Left (St. Matt. xxv. 31-46). This final Judgment by our Lord forms a fundamental article in the Creed of the Church. It is the Christ Who comes, accompanied by the Angelic Host, and sits down on the throne of His Glory, when all nations are gathered before Him. Then the final separation is made, and joy or sorrow awarded
Alfred Edersheim—The Life and Times of Jesus the Messiah

Parable of the Talents (Matt. , xxv. , 14-30) Compared with that of the Pounds (Luke, xix. , 12).
The parable of the talents (Matt., xxv.) is evidently allied to that of the pounds [690] (Luke, xix., 12); but there are points of difference too striking to be ascribed to alterations in transmission. In the latter, each of the servants receives the same sum, one pound, and their position in the kingdom is assigned according to their gains. In the former, different sums are intrusted to the servants in proportion to their ability, and those who bring gains in the same proportion are rewarded accordingly.
Augustus Neander—The Life of Jesus Christ in Its Historical Connexion

The Ten virgins.
"Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their
William Arnot—The Parables of Our Lord

The Entrusted Talents.
"For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. Then he that had received the five talents went and traded with the same, and made them other five talents. And likewise he that had received two, he also gained other two. But he that had received one went and digged
William Arnot—The Parables of Our Lord

Of the Prerogatives which the Elect Shall Enjoy in Heaven.
By reason of this communion with God, the elect in heaven shall have four superexcellent prerogatives:-- 1. They shall have the kingdom of heaven for their inheritance (Matt. xxv.; 1 Pet. i. 4), and they shall be free denizens of the heavenly Jerusalem (Eph. ii. 19; Heb. xii. 22.) St. Paul, by being a free citizen of Rome (Acts xxi. 26), escaped whipping; but they who are once free citizens of the heavenly Jerusalem, shall ever be freed from the whips of eternal torments. For this freedom was bought
Lewis Bayly—The Practice of Piety

Works by J. G. Bellett.
The Patriarchs. Being meditations upon Enoch, Noah, Abraham, Isaac, Jacob, Joseph, and Job; with The Canticles, and Heaven and Earth. 435 pp. Cloth, post-paid,
F. C. Jennings—Old Groans and New Songs

"Thence He Shall Come to Judge the Quick and Dead. ...
12. "Thence He shall come to judge the quick and dead." The quick, who shall be alive and remain; the dead, who shall have gone before. It may also be understood thus: The living, the just; the dead, the unjust. For He judges both, rendering unto each his own. To the just He will say in the judgment, "Come, ye blessed of My Father, receive the kingdom prepared for you from the beginning of the world." [1793] For this prepare yourselves, for these things hope, for this live, and so live, for this
St. Augustine—On the Creeds

Letter Lvii to the Duke and Duchess of Lorraine
To the Duke and Duchess of Lorraine [87] He thanks them for having hitherto remitted customs [or tolls, but asks that they will see that their princely liberality is not interfered with by the efforts of their servants. To the Duke and Duchess of Lorraine, Bernard, Abbot of Clairvaux, sends greeting, and prays that they may so lovingly and purely rejoice in each other's affection that the love of Christ alone maybe supreme in them both. Ever since the needs of our Order obliged me to send for necessaries
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Letter Liii to Another Holy virgin of the Convent of S. Mary of Troyes
To Another Holy Virgin of the Convent of S. Mary of Troyes [84] He dissuades her from the rash and imprudent design which she had in her mind of retiring into some solitude. 1. I am told that you are wishing to leave your convent, impelled by a longing for a more ascetic life, and that after spending all their efforts to dissuade and prevent you, seeing that you paid no heed to them, your spiritual mother or your sisters, determined at length to seek my advice on the matter, so that whatever course
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

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