Matthew 25:37

Mat 25:37-40. Then shall the righteous answer, &c. — The righteous, with great surprise, ask, with reverence and humility, when all this happened, since they never had seen him in want of their assistance, nor could remember that they had ever bestowed aught upon him. It cannot be supposed, however, that either the righteous or the wicked should answer in the very words here mentioned. But what we learn here from is, That neither of them have the same estimation of their own works which the Judge hath. And the King shall answer — Inasmuch as, &c. — “This is unspeakably astonishing! The united wisdom of men and angels could not have thought of any thing more proper to convey an idea of the warmth and strength of the divine benevolence to men, or offer a more constraining motive to charity, than that the Son of God should declare from the judgment-seat, in presence of the whole universe assembled, that such good offices as are done to the afflicted are done to him. Having in the days of his flesh suffered injuries and afflictions unspeakable, he considers all the virtuous distressed as members of his body, loves them tenderly, and is so much interested in their welfare, that when they are happy he rejoices; when they are distressed he is grieved: Ye have done it unto me — O wonderful condescension of the Son of God! O astonishing stupidity of men, who neglect altogether, or are persuaded with difficulty to do good to Christ! That Jesus should call the poor, even among the heathen, his brethren, is a great honour to the human nature, and shows the divine benignity in an amiable light. This happy relation arises from the manhood which he still possesses in common with men, and from the poverty, affliction, and other miseries of mankind, that he was exposed to while he lived in the world. He calls good men, more especially, his brethren, because they are children of the same Father, (namely, God,) after whose image they are formed by the influence of his Spirit. It is this conformity of natures, human and divine, which makes men Christ’s brethren; for which reason, in whatever person it is found, he will acknowledge the relation, without regard to any circumstance whatever that is out of the person’s power.” — Macknight.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

25:37 These righteous ones (see 5:6, 20) are those who do God’s will as taught by Jesus, expressed most clearly in deeds of love (7:12; 9:9-13; 22:34-40; 25:35-40).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 25:37. Πότε Σὲ εἴδομεν, κ.τ.λ., when saw we Thee, etc.[1102]) The faithful do not estimate their good deeds, nor the wicked their bad (Mat 25:44), in the same manner as the Judge.

[1102] In like manner, many of the righteous, who have conferred benefits on each other in this world, remain mutually unknown.—B. G. V.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_25:37 ff. Not mere modesty (not even, according to Olshausen, unconscious modesty), but an actual declining with humility, on the ground that they have never rendered the loving services in question to Christ Himself; for they do not venture to estimate the moral value of those services according to the lofty principle of Christs unity with His people, Mat_18:5, Mat_10:40. The Lord Himself then explains what He means, Mat_25:40. Hence it does not follow from this passage that these δίκαιοι have not as yet been consciously leading the New Testament life (Auberlen, Cremer). Bengel well remarks: Fideles opera bona sua, impii mala Mat_25:44, non perinde aestimant ut judex.

πότε σὲ εἴδομεν] three times, earnestly, honestly.

ἐφʼ ὅσον] in quantum, inasmuch as; see on Rom_11:13.

ἐποιήσατε] ye have done it, namely, the things previously mentioned.

ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων] to a single one of these my brethren, and that of the most insignificant of them. Those words, which are referred by Keil, Olshausen, Georgii, Hilgenfeld, Keim (see on Mat_25:31 f.), to Christians in general; by Cremer, to the elect; by Luthardt, to the Christian church in its distress; by Auberlen, to their poor miserable fellow-men (comp. de Wette, Ullmann in the Stud. u. Krit. 1847, p. 164 ff.),do not admit of being also referred to the apostles (Mat_28:10; 1Co_4:13), to whom, as surrounding His judgment-throne, Christ is supposed to point; for the amount of love shown to the apostles cannot be taken as the universal standard of judgment; and though the apostles themselves, appearing here, as they do, in their relation to the rest of Christians, may well be called the brethren of Christ (Mat_28:10; Joh_20:17); yet they would certainly not be described by Him as the least of such brethren. No; as during His earthly life Christ is always surrounded by the obscure and despised (the poor, the humble, publicans and sinners, and such like), who seek their salvation through Him; so He also represents Himself as still surrounded by such as these on the occasion of the judgment (comp. Ewald, p. 420). In consequence of their longing after Him, and of their love for Him, and the eternal salvation to be found in Him (as ἠγαπηκότες τὴν ἐπιφάνειαν αὐτοῦ, 2Ti_4:8), they here come crowding around the throne of His glory; and to these He now points. They are the πτωχοί, πενθοῦντες, πρᾳεῖς, δεδιωγμένοι of the Sermon on the Mount, who are now on the point of receiving the promised bliss.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 25:37 . κύριε : not necessarily spoken by disciples supposed to know or believe in Jesus (Weiss). The title fits the judicial dignity of the person addressed by whomsoever used. In disclaiming the praise accorded, those who call the Judge κύριος virtually deny personal acquaintance with Him.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 37. Lord, when saw we thee an hungered, c.] This barbarous expression, an hungered, should be banished out of the text, wheresoever it occurs, and the simple word hungry substituted for it. Whatever is done for Christ's sake, is done through Christ's grace and he who does the work attributes to Jesus both the will and the power by which the work was done, and seeks and expects the kingdom of heaven not as a reward, but as a gift of pure unmerited mercy. Yet, while workers together with his grace, God attributes to them that which they do through his influence, as if they had done it independently of him. God has a right to form what estimate he pleases of the works wrought through himself: but man is never safe except when he attributes all to his Maker.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(37) When saw we thee an hungred?—It is clear that this question of surprise could not be asked by any who, as believers in Christ, have come under this teaching. They know, even now, the full significance of their acts of mercy, and that knowledge is as their strongest motive. But in the lips of the heathen who stand before the judgment-seat such a question will be natural enough. They have acted from what seemed merely human affection towards merely human objects, and they are therefore rightly represented as astonished when they hear that they have, in their ministrations to the sons of men, been ministering to the Son of Man.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Then shall the righteous answer him,.... From whence it appears, that only such shall be at the right hand of Christ, who are righteous persons, who have the righteousness of Christ imputed to them; and, in consequence of which, are created anew unto righteousness and true holiness; and, under the influence of divine grace, live soberly, righteously, and godly: and those, upon hearing such works ascribed unto them, will, with wonder and astonishment, reply,

saying, Lord, when saw we thee an hungered, and fed thee? or thirsty, and gave thee drink? which answer arises partly from not attending to, or thoroughly understanding the words of Christ, which they seem to take in such sense, as if he meant these things were personally done to him; whereas the far greater part of them had never seen him in the flesh, and much less in such circumstances as required such things to be done to him; and partly from surprise and astonishment, that he should take notice of such mean actions, and so highly extol them, and graciously reward them; as also from a forgetfulness of them, their left hand not knowing what their right hand had done: which shows, that they had put no confidence in their works, or depended upon them for their justification before God, and acceptance, with him; these were out of sight, and mind; their only trust being in the person, blood, righteousness, and sacrifice of Christ.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

37 Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?

Ver. 37. Then shall the righteous, &c.] Not that there shall be then any such dialogism (say divines) at the last day: but Christ would hereby give us to understand that the saints rising again, and returning to themselves, can never sufficiently set forth such a bounty in Christ, whereby he taketh all they do to their poor necessitous brethren, in as good part as done to his sacred self.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Then shall the righteous ... - This answer is indicative of humility - a deep sense of their being unworthy such commendation. They will feel that their poor acts of kindness have come so far short of what they should have been that they have no claim to praise or reward. It is not, however, to be supposed that in the day of judgment this will be actually “said” by the righteous, but that this would be a proper expression of their feelings.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

37. Then shall the righteous answer — The great principle of the inadequacy of all creature merit to so high a reward is here put into the mouths of the saints, where it most beautifully belongs. It is a truth which their deep humility prompts them to express.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 37-39. Shall the righteous answer him. The righteous are those on the right hand, those who have passed through earthly probation, and have come forth holy and pure. Their reply (which is given before the Lord"s explanation) is contained in three verses, which recapitulate the deeds specified by the Lord, with some slight variation in the wording. When saw we thee, etc.? If this reply is conceived as spoken by the followers of Christ, who most be supposed to know what he had said, (Mat_10:40-42, "He that receiveth you receiveth me," etc.) it must be considered as expressive, not so much of surprise, as profound humility, which had never hitherto realized the grand idea. They had done so little, they had rendered him no service personally, they were unworthy so to do how could they merit such a reward? If the answer is taken as given by non-Christians, it shows ignorance of the high value of their service, and astonishment that, in following the dictates of conscience and charity, they had unwittingly had the supreme honour of serving Christ. Mediaeval legends have exemplified the identity of Christ and his suffering members by telling how saints have seen him in those whom they relieved. Such stories are told of Saints Augustine, Christopher, Martin, and others. And fed thee (eyreqamen). Instead of "gave me to eat" (ver. 35). Sick or in prison, and came unto thee. Instead of "sick, and ye visited me; in prison," etc. The Lord could not more emphatically have recommended works of mercy as having the highest value in his estimation. "There is a mystery in many of the actions of men, which needs the interpretation of the Master" (Morison).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Then shall the righteous answer - It cannot be, that either the righteous or the wicked should answer in these very words. What we learn herefrom is, that neither of them have the same estimation of their own works as the Judge hath.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

righteous

(See Scofield "Rom 10:10")

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Here we have a dialogue or interchangeable discourse betwixt Christ and his faithful servants at the great day.

Where observe, Their question and his reply. Their question, Lord, when did we feed thee, clothe, or visit thee? We have forgot the time, though such is thy goodness to remember it.

Learn thence, That Christ keeps a faithful record of all our acts of pious charity, when we have forgotten them. If we remember to do good, Christ will be sure to remember the good we have done; aye, and reward it as well as remember it.

Again, this question of theirs may proceed from admiration and wonder, and from an humble sense of their own nothingness, and from the greatness of Christ’s condescension, in taking notice of such mean services, and requiting them with such a transcendent reward.

Learn hence, That when Christ comes to reward his children and people, they will wonder and be astonished at the poverty and meanness of their own services, and at the transcendency and greatness of his rewards.

Observe next, Our Lord’s reply, In as much as ye did it to the least of these my brethren, ye did it unto me.

Where observe, 1. The title put by Jesus Christ upon his poorest and meanest members, My brethren.

2. The resentment of the kindness showed to his brethren, as shown unto himself: In as much as ye did it to them, ye have done it to me.

Learn thence, That such is the endearing intimacy between Christ and his members, that whatsoever is done to any of them, is esteemed by him as done unto himself.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

37, 38, 39. Then shall the righteous answer him, saying, Lord, when saw we thee, etc. The saints in all ages, in lands unknown when Christ was on earth, saints who had never seen him when he was in the flesh, he commends for feeding, visiting and entertaining him whom they had never seen in person. What more natural than for them to exclaim: “When saw we thee? When did we entertain thee?” etc.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

the righteous

This can be stated as an adjective. AT: "the righteous people" (See: Nominal Adjectives)

Or thirsty ... Or naked

The understood information can be stated clearly. AT: "Or when did we see you thirsty ... Or when did we see you naked" (See: Ellipsis)

the King

This is another title for the Son of Man. Jesus is speaking about himself in the third person. (See: First, Second, or Third Person)

say to them

"say to those at his right hand"

Truly I say to you

"I tell you the truth." This emphasizes what the King says next.

one of the least

"one of the least important"

these brothers of mine

Here "brothers" refers to anyone, male or female, who obeys the King. AT: "my brothers and sisters here" or "these who are like my brothers and sisters" (See: When Masculine Words Include Women)

you did it for me

"I consider that you did it for me"

translationWords

righteous

lord

amen

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

37-40.] The answer of these δίκαιοι appears to me to shew plainly (as Olshausen and Stier interpret it) that they are not to be understood as being the covenanted servants of Christ. Such an answer it would be impossible for them to make, who had done all distinctly with reference to Christ, and for his sake, and with his declaration of ch. 10:40-42 before them. Such a supposition would remove all reality, as indeed it has generally done, from our Lord’s description. See the remarkable difference in the answer of the faithful servants, vv. 20, 22. The saints are already in his glory—judging the world with Him (1Co 6:2)—accounted as parts of, representatives of, Himself (ver. 40)—in this judgment they are not the judged (Joh 5:24: 1Co 11:31). But these who are the judged, know not that all their deeds of love have been done to and for Christ—they are overwhelmed with the sight of the grace which has been working in and for them, and the glory which is now their blessed portion. And notice, that it is not the works, as such, but the love which prompted them—that love which was their faith,—which felt its way, though in darkness, to Him who is Love,—which is commended.

τῶν ἀδελφ.] Not necessarily the saints with Him in glory—though primarily those—but also any of the great family of man. Many of those here judged may never have had opportunity of doing these things to the saints of Christ properly so called.

In this is fulfilled the covenant of God to Abraham, ἐνευλογηθήσονται ἐν τῷ σπέρματί σου πάντα τὰ ἔθνη τῆς γῆς. Gen 22:18.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

37. Then the righteous shall answer Him, saying, Lord, when saw we Thee hungry, and fed Thee? or thirsty, and gave Thee to drink?]

(L)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.