Matthew 25:40Meaning & Commentary from the Church Fathers

Love for God is inherently connected to love for one's neighbor, as those who truly love God cannot look down upon their brethren or prioritize wealth over human connection. Instead, they will endeavor to perform every act of kindness, recalling the words: ‘Inasmuch as you did it to one of the least of these My brethren, you did it to Me.’ Recognizing that the service offered to others is regarded by the Lord of Hosts as a gift to Himself, individuals will approach these acts with great dedication, displaying remarkable generosity in their deeds of charity. They will not dwell on the misfortunes of those who seek their help but will focus on the magnificence of Him Who assures that He will acknowledge their actions toward the less fortunate.

He refers to either His disciples or all the impoverished as lesser siblings, as each person in need is a brother in Christ, who lived a life of humility and want. Observe the fairness of God as He honors the saints. Additionally, note their virtue; in their humility, they do not acknowledge that they have provided for the Lord Himself. Yet, the Lord claims as His own what they have done for those in need.

You have created these and the next (Matt. 25:40). I find myself reflecting deeply before the awe-inspiring appearance of the King, as depicted in the Gospel. Once again, my spirit trembles at the solemn words! It feels as though I can perceive the King of Heaven Himself, seated with authority, as the Sacred Text reveals, upon the throne of glory (Matt. 25:31). The glorious Throne, if such a Throne can hold the Uncontainable, witnesses the countless ranks of Angels surrounding the King; I behold the majestic sovereign, in His unfathomable magnificence, turning His gaze upon humanity and upon all generations from the dawn of time to this sobering event—witnessing the King gathering people to Himself, declaring judgment based on the worthiness of their earthly deeds. To those who have chosen righteousness in life, He grants them a place at His right hand, as written, while to the wrongdoers and unworthy, He assigns their fate according to their actions; delivering words of grace to the former: Come, ye blessed of My Father (Matt. 25:34), alongside a solemn and fearsome warning: Depart from Me, ye cursed (Matt. 25:41). The weight of what I’ve read has seized my soul to such a profound extent that my thoughts are consumed by the gravity of this subject, rendering me oblivious to the present and too preoccupied to deliberate on other matters, although understanding how the Eternal One will arrive is not without significance. Behold, I am with you, He assures, I am with you always (Matt. 28:20); yet, if He is truly with us, how can it be said that He shall come, as if He is not already present? For, as the apostle proclaims, In Him we live, and move, and have our being (Acts 17:28), thus it is impossible for Him, who encompasses all, to depart from those whom He sustains in Himself, unless He is not inherently present with those belonging to Him, or awaiting the end of days. Moreover, what throne does the incorporeal One occupy? What is the manifestation of the Invisible? What likeness can truly capture the Indescribable? How can the Ineffable be envisioned as seated on a Throne? I shall set aside such inquiries, as they are extraneous for the moment, but for the common benefit, I shall direct my speech as best I can toward how we should avoid being among the rejected. Much has the warning stirred within me, and I do not deny the turmoil within my soul. I pray that you too would not disregard fear; for blessed is the man who is in awe of everything (Proverbs 28:14), while he who dismisses it will face disdain (Proverbs 13:13), as Wisdom teaches us. Thus, before tribulation arrives, let us ensure that we do not encounter sorrow. What is the means of escaping these dreadful calamities? It is to embrace the path of life revealed to us through the Holy Word—a path of genuine and vibrant existence. What is this path? We find ourselves in distress, thirsty... I am a stranger; and: naked, and sick, and in prison.... For as much as you have done unto one of these, the least of these, you have done unto Me (Matthew 25:35-37, 40); hence He proclaims: Come, ye blessed of My Father (Matthew 25:34). What does this instruct us? That blessing emerges from adherence to commandments, while neglect results in condemnation. Let us cherish the blessing, and flee from the curse; for we possess the freedom to choose either path; what we earnestly seek will be ours. Therefore, let us humble ourselves before the Lord of blessings, who regards our care for the needy, especially in this present time when there is an overwhelming opportunity to fulfill this commandment. Many are in dire need, and countless individuals suffer from debilitating illnesses. As we show compassion toward them, let us strive to secure for ourselves a promising fate. I speak plainly concerning those whose bodies are marred by severe illness; the greater their suffering, the more profound the blessing for those who carry out the commandment's call. What, then, is to be done? We must not act against the commandment of the Holy Spirit, which teaches us not to distance ourselves from those who share our human nature, nor to mirror the behavior of those condemned in the Gospel—the priest and the Levite, who callously passed by a man in dire need, left half dead by robbers (see: Luke 10:30-37). If they were guilty for neglecting to notice the wounds of the naked, how can we, who replicate their fault, claim innocence? Consider the man who, affixed to a condition of grave illness, appears as if cursed into a beastly state, who has affixed wood to his hands in lieu of limbs, creating an extraordinary impression upon the pathways of humanity. Who would recognize from such marks that a person once traversed this way? A man, upright in frame, who looks heavenward—endowed with hands by nature for productive work—now bows to the earth, reduced to a quadrupedal state, lacking only a whisper to become mute. From his labored and sporadic breaths, there emanates a moaning more pitiable than that of the most voiceless creatures. For those mute beings generally retain their form from birth to death, not transforming through misfortune. But in this case, it appears as if nature itself has altered, giving birth to a different entity than what we have known; his hands have substituted for legs, his knees have become feet; his natural feet and ankles either have entirely vanished, or resemble detached vessels dragging aimlessly. If you witness a man in such dire straits, do you feel shame for your kinship with him, refuse to show compassion to your neighbor, and recoil from the very sight of his plight? Should you not consider that an angel touches you, a human being, and being incorporeal and immaterial, does not turn away from you, clothed in flesh and blood? Yet I speak not even of an angel! The Lord of Angels, the King of unspeakable glory, for your sake took on humanity and donned this loathsome and corruptible flesh to heal your infirmities with His presence. Yet you, who share the same nature as the afflicted one, turn away from your neighbor! No, dear brother, do not let malevolence lead you astray. Remember who you are and whom you judge. Humans! You, who possess nothing distinctive beyond the commonality of nature. Do not predict your fate. By condemning the suffering manifested in another's flesh, you render an unlimited judgment upon all of humanity. Yet you, too, are part of that very nature. Why does none among these individuals evoke in you any remorse? You see individuals wandering, like animals, searching for sustenance. The rags they wear serve as clothing; the sticks they carry are both weapons and support, bound to them by straps tied around their hands. A tattered bag or a piece of moldy bread constitutes their hearth, their home, their bedding, their table, and all that suffices for life. And will you not take thought for the one positioned in such a plight? A man, created in God’s image, designed to dominate the earth and govern animals, has fallen into such misfortune that his very appearance is bewildering; he shows no clear signs of being either a man or another creature. Can you equate him with humanity? Should you turn to compare with animals, none offer a parallel to the misery displayed. Beggars only tend to one another, huddled together due to the shared nature of their suffering; scorned by the world, they do not grow to despise each other. Displaced from everywhere, they flock to one another, forming a community of the unfortunate. Do you notice the sorrowful singers, that lamentable chorus? How they put forth their guileless forms, exposing the tragedies of their plight to evoke compassion amongst the gathered crowd! Poets of sorrowful songs, singers of bitter laments, authors of a new and heartrending tragedy not relying on others’ misfortunes to entertain, but narrating their own sufferings instead! What images and tales do we uncover from them? We hear of how they have been forsaken by their families without any wrongdoing on their part; how they are barred from public gatherings, festivals, and joyous occasions, considered like man-killers or father-killers condemned to perpetual exile; in truth, they suffer greater indignities than the latter, for murderers are often accepted among communities, while they alone are persecuted universally, treated as enemies of all; deemed unworthy of shelter, communal meals, or even shared vessels. Worse still, even common sources of water flow not for them; rivers are deemed contaminated by their affliction. If a dog with its blood-soaked tongue licks water, it is not branded as unclean; yet if a sick person ventures near, the water is instantly declared unsuitable. This is what they tell, this is what they mourn! Thus, these desperate souls are driven to the feet of passersby, pleading with every person they encounter. I have often wept at the sight of such sorrow, lamented the very nature of existence, and now this memory troubles my spirit. I witnessed a heart-wrenching scenario, saw tears of suffering! There were individuals lying on the road—better described as the wretched remnants of humanity—requiring some proof of their previous existence as people. They lack those natural signs that help us identify men; they alone among humanity loathe their own existence, they alone revile the day of their birth, justifiably blaming that day for bringing forth such a life. They are reluctant to claim this common title, fearful it might offend their shared nature. Throughout their miserable lives, they find endless reasons to grieve. No matter how they scrutinize their existence, the urge to weep overcomes them; they are bewildered about which part of their bodies to mourn, whether it be those lost or the ones that remain; whether to weep for their visible ailments, or those they cannot even perceive, having lost clarity through their afflictions; whether to lament the humble food they eat, or the torment of not being able to consume it due to sickness; whether they suffer the disgrace of sensing the sensations peculiar to mortality, or that they have been stripped of their senses altogether. Where is their sight? Where is their sense of smell? Where is their touch? Where are the other senses gradually corroded away by the advance of decay? Consequently, they walk about like speechless creatures, roaming wherever sustenance may be plentiful, carrying their anguish like currency to procure nourishment, spreading their illness to all rather than soliciting for help. With their ailments, they rely on others for guidance, and in their destitution, they support one another; thus, in suffering, each serves as a pillar for the other, and all avail themselves of each other's faculty to compensate for their deficiencies. They are not alone; affliction possesses wisdom regarding life—desiring to be seen together. Miserable themselves, they endeavor to amplify human compassion by pooling their collective sufferings, each contributing his share to the communal sorrow: one stretches out his mutilated hands, another reveals his swollen abdomen, yet another displays his distorted visage, or a decaying limb; each one showcasing the location of his affliction for attention. What then? Is it sufficient to grieve over the sufferings in our human condition, to soothe the illness with words and feel sympathy at the memory of it, to ensure that we do not violate the law of nature? Or must we also take action to substantiate our empathy and mutual love? What are vivid portrayals without real deeds? They are words devoid of action. The Lord does not place salvation in mere words, but within the execution of the works of grace (see: Luke 6:46-49). Therefore, we are called to engage fully in the commandment concerning them. Let no one assert that it suffices to provide sustenance to the poor through mere distance; such reasoning conveys nothing of genuine compassion and affection, serving merely as a convenient excuse to exclude the unfortunate from our lives altogether.

When your brother struggles in his endeavors, lend him a helping hand, ensuring you may receive from the Lord today the words, "What you have done for one of the least of these my brethren, you have done for me." Those who neglect the vulnerable provoke the Lord, and those who take pleasure in their brother's downfall face their own perilous decline.

It is quite clear to us that within every impoverished individual, Christ is present; the hungry receive nourishment, the thirsty are quenched, the wayfarer finds shelter, the unclothed are given garments, the ill are cared for, and those in confinement receive solace through companionship. However, based on the subsequent words: "If you did it to one of the least of these My brethren, you did it also to Me," it appears that this is not merely referring to the destitute in general, but rather to those who are humble in spirit. He extends His hand to those whom He identifies with, stating: "My mother and My brethren are those who hear the word of God and do it" (Mk. 3:34-35; Lk. 8:21).

Nothing facilitates righteousness as effortlessly, nor fosters worship and closeness to God like heartfelt compassion extended to those in need, done joyfully and willingly. The Word reveals that God desires acts of kindness, as illustrated in the scripture, “inasmuch as you did it to one of these least of My brethren, you did it to Me.” Thus, the Almighty, who has proclaimed this truth, will surely reveal Himself as the ultimate source of goodness, a benefactor by grace and fellowship, especially since such a person has keenly understood the nature and impact of divine generosity.

He referred to Himself as king, since all things fall under His dominion. This reflects the extent of His reign. He addressed the impoverished as brothers, either because He understood their condition and lowly state or because they shared in the same suffering and lack that He experienced.

All individuals, regardless of their faithfulness or station, whether humble or important, have a significant responsibility in this life. The unfaithful must seek truth and place their trust in God, the Creator and Sustainer of all. The faithful should strive to lead righteous lives that honor God through their good actions and words. Those in lesser positions are called to respect those in authority, in service to the Lord, while those in positions of power must regard the lesser ones as their own family, in line with the Lord’s command: “If you have done to one of the least of these my brethren, you have done to me” (Matt. 25:40).

He stated to them, “Truly, I say to you, whatever you have done for one of the least of these brothers of Mine, you have done for Me.” He used the term ‘least’ to denote their humble state and ‘brother’ because He Himself experienced earthly poverty in the flesh.

The question arises as to why He referenced only almsgiving when granting the blessing and the promise of the kingdom. Yet, for those who understand, it becomes apparent that He did not limit Himself to this alone; He referred to them as ‘sheep’, indicating their resemblance to Him and their embodiment of all virtues. They are always prepared to sacrifice themselves for righteousness, mirroring His own example, as it is written, “like a sheep to the slaughter, and like a lamb before its shearer is silent” (Isaiah 53:7).

The devout monks continually reflected on the words of Christ: "Amen I say to you, whatever you do to one of these least brothers of mine, you do to me." They did not consider whether their neighbor deserved honor or not, nor did they focus on the visible multitude of their faults. Instead, they were keenly aware that the neighbor bears the image of God, and that their actions towards others are regarded by Christ as actions done towards Him. The arrogant fallen angel despises this notion and employs all tactics to obscure it from Christians. This understanding is foreign to the earthly and mental wisdom of the fallen human condition, demanding special vigilance to keep it at the forefront of our minds.

Allow the love of Christ to guide your ministry work. Primarily, this will effect the miraculous transformation whereby your acts of service toward your suffering neighbors become acts of service directed to Jesus Christ Himself, Who imparted this authority when He stated, “If you will do unto one of these least brethren of Mine, you will do unto Me” (Matthew 25:40). What could be a greater, yet still concealed, honor, what joy surpasses this hidden bliss, what sweetness is there in the mere thought of serving Jesus Christ Himself?

Consider this: the God-Man, in His extraordinary humility, embodies the righteous, teaching us that the marginalized reflect His divine essence. Our actions toward those in need are actions toward Christ Himself: Amen I say unto you, What you have done to one of these least brethren, you have done unto Me. This affirmation is striking: Amen I say to you! I emphasize this well-known truth: whatever you do for the least of My brethren, you do for Me. He refers to the poor as brethren because the children share in flesh and blood, and He genuinely shares in this reality (Hebrews 2:14). What is the significance of this? Since He became fully human and sanctified human nature, He is not ashamed to call them brethren, declaring: I will proclaim Your name to My brethren (Matthew 25:11, 12).

WHEN DID WE ENCOUNTER YOU AS A STRANGER AND WELCOME YOU, OR SEE YOU WITHOUT CLOTHING AND PROVIDE FOR YOU? WHEN DID WE NOTICE YOU IN ILLNESS OR IN PRISON AND COME TO YOUR AID? With immeasurable love, the Lord, the Just Judge, will gaze upon His chosen ones: and He, the KING, shall reply, Truly I tell you, whatever you did for one of these least brothers of mine, you did for me. St. Philaret reflects on these Gospel words as a letter of acknowledgment from the Lord, recognizing His indebtedness to you for every act of kindness shown to those in need.

He will approach the righteous and say, "Come, beloved children of My Father, into the kingdom that has been prepared for you! For you offered me sustenance when I was hungry, provided drink to me when I was thirsty, welcomed me as a stranger, clothed me when I was in need, visited me when I was ill, and attended to me in prison." The authentic righteous, who perform acts of kindness quietly so that their left hand remains unaware of what their right hand is doing, are marked by a unique humility. They not only refrain from taking pride in their good works but also prefer that no one pays heed to their charitable actions; they recognize the triviality of their efforts compared to what they ought to have accomplished, which they fervently desire to achieve.

“My least brethren”: the Lord distinguished His genuine followers by designating them as His brethren, reflecting their closeness to Him in spirit, in character, and in shared suffering (cf. note on Matt. 12:50, Heb. 2:11). - ‘The least’: referring to the poor, the afflicted, the marginalized, the humble. ‘This is why they are considered lesser brethren: due to their poverty, their rejection; He especially invites such individuals into His fellowship, namely, the unnoticed and the scorned’ (Chrysostom, cf. Theophilus). - ‘They have done unto me’: the Lord’s connection with His true disciples is profoundly intimate (cf. Jn. 15:4-6, Eph. 5:23-32, 1 Cor. 6:15), a bond rooted in faith and love, in spirit and in deed. Thus, whatever He does to His neighbors or His followers He considers as done to Himself, rewarding them as though it were for His own actions (cf. Mt. 10:40-42).