TRV
“The Sheep and the Goats”· Matthew 25:31–46
Translation
King James Version
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:
Complete Jewish Bible
All the nations will be assembled before him, and he will separate people one from another as a shepherd separates sheep from goats.
Berean Standard Bible
All the nations will be gathered before Him, and He will separate the people one from another, as a shepherd separates the sheep from the goats.
American Standard Version
and before him shall be gathered all the nations: and he shall separate them one from another, as the shepherd separateth the sheep from the goats;
World English Bible Messianic
Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats.
Geneva Bible (1599)
And before him shalbe gathered all nations, and he shall seperate them one from another, as a shepheard separateth the sheepe from ye goates.
Young's Literal Translation
and gathered together before him shall be all the nations, and he shall separate them from one another, as the shepherd doth separate the sheep from the goats,
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Historical interpretation
Eleven Centuries of Reception
12 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Why, do you yourself, when introducing into the church, for the purpose of melting the brotherhood by his prayers, the repentant adulterer, lead into the midst and prostrate him, all in haircloth and ashes, a compound of disgrace and horror, before the widows, before the elders, suing for the tears of all, licking the footprints of all, clasping the knees of all? And do you, good shepherd and blessed father that you are, to bring about the (desired) end of the man, grace your harangue with all the allurements of mercy in your power, and under the parable of the "ewe" go in quest of your goats? do you, for fear lest your "ewe" again take a leap out from the flock-as if that were no more lawful for the future which was not even once lawful-fill all the rest likewise full of apprehension at the very moment of granting indulgence? And would the apostle so carelessly have granted indulgence to the atrocious licentiousness of fornication burdened with incest, as not at least to have exacted from the criminal even this legally established garb of repentance which you ought to have learned from him? as to have uttered no commination on the past? no allocution touching the future? Nay, more; he goes further, and beseeches that they "would confirm toward him affection," as if he were making satisfaction to him, not as if he were granting an indulgence! And yet I hear (him speak of) "affection," not "communion; "as (he writes) withal to the Thessalonians "But if any obey not our word through the epistle, him mark; and associate not with him, that he may feel awed; not regarding (him) as an enemy, but rebuking as a brother.
Or, we need not understand this of a local gathering together, but that the nations shall be no more dispersed in divers and false dogmas concerning Him. For Christ's divinity shall be manifested so that not even sinners shall any longer be ignorant of Him. He shall not then show Himself as Son of God in one place and not in another; as He sought to express to us by the comparison of the lightning. So as long as the wicked know neither themselves nor Christ, or the righteous see through a glass darkly, (1 Cor. 13:12.) so long the good are not severed from the evil, but when by the manifestation of the Son of God all shall come to the knowledge of Him, then shall the Saviour sever the good from the evil; for then shall sinners see their sins, and the righteous shall see clearly to what end the seeds of righteousness in them have led. They that are saved are called sheep by reason of that mildness which they have learnt of Him who said, Learn of me, for I am meek and lowly, (Mat. 11:29.) and because they are ready to go even to death in imitation of Christ, who was led as a sheep to the slaughter. (Isa. 53:7.) The wicked, are called goats, because they climb rough and rugged rocks, and walk in dangerous places.
"When the Son of Man shall come in His glory." For now is He come in dishonor, now in affronts and reproaches; but then shall He sit upon the throne of His glory.
And continually doth He make mention of glory. For since the cross was near, a thing that seemed to be matter of reproach, for this cause He raises up the hearer; and brings before his sight the judgment seat, and setteth round him all the world.
And not in this way only doth He make His discourse awful, but also by showing the Heavens opened. For all the angels will be present with Him, He saith, themselves also to bear witness, in how many things they had ministered, when sent by the Lord for the salvation of men.
And everything will help to render that day fearful. Then, "shall be gathered together," He saith, "all nations," that is, the whole race of men. "And He shall separate them one from another, as the shepherd his sheep." For now they are not separated, but all mingled together, but the division then shall be made with all exactness. And for a while it is by their place that He divides them, and makes them manifest; afterwards by the names He indicates the dispositions of each, calling the one kids, the other sheep, that He might indicate the unfruitfulness of the one, for no fruit will come from kids; and the great profit from the other, for indeed from sheep great is the profit, as well from the milk, as from the wool, and from the young, of all which things the kid is destitute.
But while the brutes have from nature their unfruitfulness, and fruitfulness, these have it from choice, wherefore some are punished, and the others crowned.
(Hom. lxxix.) To this most sweet section of Scripture which we cease not continually to ponder, let us now listen with all attention and compunction of spirit, for Christ does indeed clothe this discourse with more terrors and vividness. He does not accordingly say of this as of the others, The kingdom of heaven is like, but shows of Himself by direct revelation, saying, When the Son of man shall come in his majesty.
For all his Angels shall be with him to bear witness to the things wherein they have administered to men's salvation at His bidding.
Or, He calls the one sheep and the other goats, to denote the unprofitableness of the one, and the fruitfulness of the other, for sheep are greatly productive in fleece, milk, and lambs.
Then He separates them in place.
Observe that He says not 'Receive,' but possess, or inherit, as duo to you from of old.
For what the Saints obtain the boon of this heavenly kingdom He shows when He adds, I was an hungred, and ye gave me to eat.
But if they are His brethren, why does He call them the least? Because they are lowly, poor, and outcast. By these He means not only the monks who have retired to the mountains, but every believer though he should be secular, though an hungred, or the like, yet He would have him obtain merciful succours, for baptism and communication of the Divine mysteries makes him a brother.
Observe how they had failed in mercifulness, not in one or two respects only, but in all; not only did they not feed Him when He was hungry, but they did not even visit Him when He was sick, which was easier. And look how light things He enjoins; He said not, I was in prison, and ye did not set me free, but, and ye visited me not. Also His hunger required no costly dainties, but necessary food. Each of these counts then is enough for their punishment. First, the slightness of His prayer, viz. for bread; secondly, the destitution of Him who sought it, for He was poor; thirdly, the natural feelings of compassion, for He was a man; fourthly, the expectation of His promise, for He promised a kingdom; fifthly, the greatness of Him who received, for it is God who receives in the poor man; sixthly, the preeminent honour, in that He condescended to take of men; and, seventhly, the righteousness of so bestowing it, for what He takes from us is our own. But avarice blinds men to all these considerations.
Thus convicted by the words of the Judge, they make answer submissively, Lord, when saw we thee &c.
He who was within two days to celebrate the passover, to be delivered to the cross, and mocked by men, fitly now holds out the glory of His triumph, that He may overbalance the offences that were to follow by the promise of reward. And it is to be noted, that He who shall be seen in majesty is the Son of Man.
Also the goat is a salacious animal, and was the offering for sins in the Law; and He says not 'she goats' which can produce young, and come up shorn from the washing. (Song of Solomon 4:2.)
This prepared for you from the foundation, of the world, is to be understood as of the foreknowledge of God, with whom things to come are as already done.
It were indeed free to us to understand that it is Christ in every poor man whom we feed when he is hungry, or give drink to when he is thirsty, and so of other things; but when He says, In that ye have done it to one of the least of these my brethren, He seems tome not to speak of the poor generally, but of the poor in spirit, those to whom He pointed and said, Whosoever shall do the will of my Father which is in heaven, the same is my brother. (Matt. 12:50.)
(Verse 31 onwards) But when the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory. And all the nations will be gathered before him, and he will separate them from one another, as a shepherd separates the sheep from the goats. And he will place the sheep on his right hand, but the goats on the left. Then the king will say to those on his right hand, 'After two days I will celebrate the Passover, be handed over to the cross, mocked by men, and be given vinegar and gall to drink, for he rightly precedes the glory of the triumpant, so that he may compensate for the scandals that will follow with the reward of his promise.' And it should be noted that the one who is to be seen in majesty is the Son of Man. And what follows: He will set the sheep on his right hand, but the goats on the left, understand this according to what you read elsewhere: The heart of the wise is in his right hand, but the heart of a fool is in his left (Eccl. 10:2). And above in this same Gospel: Let your left hand not know what your right hand does (Matt. 6:3). The sheep are commanded to stand on the right side of the righteous: the goats, that is, sinners, on the left, who are always offered for sin in the Law (Exod. 12). And he did not say, the goats, which can have offspring, and when they are shorn they come out of the bath, all with twin offspring, and there is none sterile among them (Canon 4); but the kids, a lustful and playful animal, and always eager for copulation.
(in Joan. Tr. 21.) The wicked and they also who shall be set on His right hand shall see Him in human shape, for He shall appear in the judgment in that form which He took on Him from us; but it shall be afterwards that He shall be seen in the form of God, for which all the believers long.
(de Civ. Dei, xx. 24.) He shall come down with the Angels whom He shall call from heavenly places to hold judgment.
(Serm. 351, 8.) Or, by Angels here He means men who shall judge with Christ; for Angels are messengers, and such we rightly understand all who have brought tidings of heavenly salvation to men.
(de Civ. Dei, xx. 24.) This gathering shall be executed by the ministry of Angels, as it is said in the Psalm, Gather to him his saints. (Ps. 50:5.)
(de Civ. Dei, xx. 9.) Besides that kingdom of which He will say in the end, Inherit the kingdom prepared for you, though in a very inferior manner, the present Church is also called His kingdom, in the which we are yet in conflict with the enemy until we come to that kingdom of peace, where we shall reign without an enemy.
(Serm. 351. 8.) But one will say, I desire not to reign, it is enough for me that I be saved. Wherein they are deceived, first, because there is no salvation for those whose iniquity abounds; and, secondly, because if there be any difference between those that reign, and those that do not reign, yet must all be within the same kingdom, lest they be esteemed for foes or aliens, and perish while the others reign. Thus all the Romans inherit the kingdom of Rome, though all do not reign in it.
(de Civ. Dei, xxi. 10.) It is hence clear, that the same fire will be appropriated to the punishment of men and of dæmons. If then it inflicts pain by corporeal touch, so as to produce bodily torment, how will there be in it any punishment for the evil spirits, unless the dæmons have, as some have thought, bodies composed of gross and fluid air. But if any man asserts that the dæmons have no bodies, we would not pugnaciously contend the point. For why may we not say, that truly, though wonderfully, even incorporeal spirit can feel pain of corporeal fire? If the spirits of men, though themselves incorporeal, can be now inclosed in bodily limbs, they can then be inseparably attached to the bonds of body. The dæmons then will be united to a body of material fire, though themselves immaterial, drawing punishment from their body, not giving life to it. And that fire being material will torture such bodies as ours with their spirits; but the dæmons are spirits without bodies.
(de Civ. Dei, xx. 1.) He is now treating of the last judgment, when Christ shall come from heaven to judge the quick and dead. This day of the Divine judgment we call the Last Day, that is, the end of time; for we cannot tell through how many days that judgment will be prolonged; but day, as is the use of holy Scripture, is put for time. And we therefore call it the last or latest judgment, because He both now judges and has judged from the beginning of the human race, when He thrust forth the first man from the tree of life, and spared not the Angels that sinned. But in that final judgment both men and Angels shall be judged together, when the Divine power shall bring each man's good and evil deeds in review before his memory, and one intuitive glance shall present them to the perception, so that at once we shall be condemned or acquitted in our consciences.
How can he be the Son of man when he is God and will come to judge all nations? He is the Son of man because he appeared on earth as a man and was persecuted as a man. Therefore this person who they said was a man will raise all nations from the dead and judge every person according to his works. Every race on earth will see him, both those who rejected him and those who despised him as a man. They will see him then, but not everyone in the same way: some will see him in punishment and others in heavenly bliss. All nations will be gathered together by the angels from the foundation of the world, beginning first with Adam and Eve down to the last person on earth—whoever experienced human birth. “And he will separate them one from another as a shepherd separates the sheep from the goats.” He, our Lord, who knows our thoughts, who foresees all human works and knows how to judge righteously, will separate them according to the merits of each person, as a shepherd separates the sheep from the goats.
These words overthrow the error of those who said that the Lord should not continue in the same form of a servant. By his majesty, He means His divinity, in which He is equal to the Father and the Holy Spirit.
And all nations shall be gathered before Him. These words prove that the resurrection of men shall be real.
And it is to be noted, that the Lord here enumerates six works of mercy which whoso shall study to accomplish shall be entitled to the kingdom prepared for the chosen from the foundation of the world.
(Mor. xxvi. 27.) These, to whom as they stand on His right hand the Judge at His coming shall say, I was an hungred &c. are they who are judged on the side of the elect, and who reign; who wash away the stains of their life with tears; who redeem former sins by good deeds following; who, whatever unlawful thing they have at any time done, have covered it from the Judge's eyes by a cloak of alms. Others indeed there are who are not judged, yet reign, who have gone even beyond the precepts of the Law in the perfection of their virtue.
(ubi sup.) They to whom this is said are the wicked believers, who are judged and perish; others, being unbelievers, are not judged and perish; for there is no examination of the condition of such as appear before the face of an impartial Judge already condemned by their unbelief; but those who hold the profession of the faith, but have not the works of their profession, are convicted that they may be condemned. These at least hear the words of their Judge, because they have at least kept the words of His faith. The others hear no words of their Judge pronouncing sentence of condemnation, because they have not paid Him honour even in word. For a prince who governs an earthly kingdom punishes after a different manner the rebellion of a subject and the hostile attempts of an enemy; in the former case, he recurs to his prerogative; against an enemy he takes arms, and does not ask what penalty the law attaches to his crime.
After the parables concerning the end of the world the Lord proceeds to describe the manner of the judgment to come.
Or, they are called blessed, to whom an eternal blessing is due for their good deserts. He calls it the kingdom of His Father, ascribing the dominion of the kingdom to Him by whom Himself the King was begotten. For by His royal power, with which He shall be exalted alone in that day, He shall pronounce the sentence of judgment, Then shall the King say.
Mystically, He who with the bread of the word and the drink of wisdom refreshes the soul hungering and thirsting after righteousness, or admits into the home of our mother the Church him who is wandering in heresy or sin, or who strengthens the weak in faith, such an one discharges the obligations of true love.
Lord, when sate we thee &c. This they say not because they distrust the Lord's words, but they are in amaze at so great exaltation, and at the greatness of their own glory; or because the good which they have done will seem to them to be so small according to that of the Apostle, For the sufferings of this present time are not worthy to be compared to the glory that shall be revealed in us. (Rom. 8:18.)
(non occ.) Under the figure of a sheep in Scripture is signified simplicity and innocence. Beautifully then in this place are the elect denoted by sheep.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Matthew 25:32 introduces the climactic scene of the final judgment, where Jesus Christ, as the divine judge, will gather all humanity before Him. This verse vividly portrays the absolute authority of Christ to discern and divide individuals, employing the familiar imagery of a shepherd separating sheep from goats, thereby setting the stage for the subsequent explanation of the criteria for this definitive and eternal separation.
Context
Literary Context
This verse is a pivotal statement within Jesus' Olivet Discourse, a comprehensive prophetic teaching delivered on the Mount of Olives (Matthew 24-25). Following warnings about the destruction of the temple and signs of the end times (Matthew 24), Jesus transitions to parables emphasizing the need for watchfulness and faithful stewardship, such as the Parable of the Ten Virgins (Matthew 25:1-13) and the Parable of the Talents (Matthew 25:14-30). Matthew 25:31-46, often called the Parable of the Sheep and the Goats, serves as the grand culmination of this discourse, describing the ultimate judgment. Verse 32 specifically functions as the introduction to this final judgment scene, establishing the universal scope and the definitive nature of the separation that will occur.
Historical & Cultural Context
The imagery of a shepherd separating sheep from goats was deeply resonant and immediately understood by Jesus' first-century audience in ancient Israel. Shepherding was a common and essential occupation, and the practice of pasturing sheep and goats together during the day was widespread. However, at night, or for specific purposes like milking, shearing, or preparing for market, the two animals were routinely separated. Goats, being more agile and destructive to crops, were often kept in different enclosures or managed differently than sheep. This daily agricultural reality provided a powerful and accessible metaphor for the clear, practical, and necessary division that Jesus describes, making the abstract concept of final judgment concrete and relatable.
Key Themes
Matthew 25:32 contributes significantly to several overarching themes within the Olivet Discourse and the broader book of Matthew. First, it underscores the theme of Universal Judgment, emphasizing that the judgment will encompass "all nations" (G1484, éthnos), signifying a global and comprehensive accountability, not limited to Israel alone. Second, it highlights the Divine Authority of Jesus Christ as the ultimate judge, before whom all will be gathered. This reinforces Matthew's portrayal of Jesus as the promised King and Messiah. Third, the verse introduces the theme of Definitive Separation, illustrating that at the consummation of the age, there will be a clear and irreversible division between humanity, leading to eternal destinies. This separation is further elaborated in the subsequent verses (Matthew 25:34-46), where the basis for this division is revealed to be the practical demonstration of love and service to "the least of these" (Matthew 25:40).
Exposition and Analysis
Key Word Analysis
Meaning "a race (as of the same habit), i.e. a tribe; specially, a foreign (non-Jewish) one (usually, by implication, pagan):--Gentile, heathen, nation, people." In this context, éthnos signifies all peoples, ethnic groups, and nations of the world, extending beyond the Jewish people to encompass all humanity. This emphasizes the universal scope of the final judgment, where no one will be exempt.
Meaning "to set off by boundary, i.e. (figuratively) limit, exclude, appoint, etc.:--divide, separate, sever." This word conveys a decisive and definitive act of division. It suggests a clear demarcation, a setting apart based on distinct criteria, implying an irreversible outcome. The separation is not arbitrary but a judicial act of distinguishing between two fundamentally different groups.
Meaning "a shepherd (literally or figuratively):--shepherd, pastor." The use of "shepherd" here is highly significant. In biblical tradition, shepherds are figures of care, guidance, and authority, but also of discernment. Jesus often identifies Himself as the Good Shepherd (John 10:11), and here He acts in that capacity, not only to gather His flock but also to distinguish between those who truly belong to Him and those who do not.
Verse Breakdown
"And before him shall be gathered all nations:"
This opening clause establishes the setting and scope of the judgment. "Him" refers to the Son of Man, Jesus Christ, as indicated in the preceding verse (Matthew 25:31). The phrase "all nations" signifies the universal nature of this gathering, indicating that every individual from every people group throughout history will stand before Christ for judgment. This is a scene of immense scale and ultimate accountability.
"and he shall separate them one from another,"
This clause declares the active role of Christ as the judge. He is not merely observing but actively performing the separation. The phrase "one from another" underscores the distinct and fundamental division that will occur, highlighting that there will be no ambiguity in the final discernment. This separation is not a self-selection but a divine act of distinction.
"as a shepherd divideth [his] sheep from the goats:"
This powerful simile provides a vivid and culturally relevant illustration of the separation. The shepherd's action of dividing sheep from goats was a common, necessary, and clear task. Sheep and goats, though often pastured together, possess different natures and needs, making their separation essential. This analogy implies that the criteria for separation, though not yet stated in this verse, are as clear and discernible to the divine judge as the differences between sheep and goats are to a human shepherd. It foreshadows a judgment based on distinct characteristics and behaviors.
Literary Devices
Matthew 25:32 masterfully employs several literary devices to convey its profound message. The most prominent is the Simile, explicitly stated in "as a shepherd divideth [his] sheep from the goats." This comparison draws on a familiar agricultural practice to illustrate the abstract concept of divine judgment, making it tangible and easily understood. Complementing the simile is powerful Symbolism: the "sheep" universally symbolize the righteous, those who belong to Christ and are destined for eternal life, while the "goats" symbolize the unrighteous, those who are separated from Him and face condemnation. This symbolism is deeply rooted in biblical imagery, where sheep often represent God's people. Furthermore, the verse utilizes Antithesis by presenting a stark, binary opposition: "sheep" versus "goats," representing two mutually exclusive groups and destinies. This clear contrast emphasizes the absolute and irreversible nature of the final judgment, leaving no room for a middle ground.
Theological and Thematic Connections
Matthew 25:32 serves as a profound theological statement on the nature of final judgment, affirming Christ's supreme authority as the universal judge and the definitive, eternal separation that will occur. It underscores the biblical truth that all humanity will ultimately stand accountable before God, and that this accountability will result in a clear division based on one's relationship with Christ and the practical outworking of that relationship. This verse sets the stage for understanding that salvation is not merely a profession of faith but is evidenced by a life transformed by love and service, particularly towards the vulnerable. The imagery of the shepherd also connects to Christ's role as the Good Shepherd, who knows His own and will ultimately gather them to Himself, while those who are not His will be separated.
Other passages describing future judgment include:
Reflection and Application
Matthew 25:32 confronts us with the solemn reality of a future, universal judgment, urging us to consider our standing before the divine Judge. The vivid imagery of the shepherd separating sheep from goats compels us to examine our lives not merely by outward appearance or religious affiliation, but by the genuine disposition of our hearts and the practical outworking of our faith. This verse serves as a powerful call to introspection: Am I living in a way that aligns with the character of the "sheep," demonstrating active love and compassion, or am I exhibiting the characteristics of the "goats," marked by indifference or self-interest? It reminds us that our actions, particularly how we treat others, are not incidental but are deeply significant in God's eyes, reflecting our true relationship with Christ. This truth should motivate us to live with intentionality, seeking to embody the love of Christ in all our interactions, knowing that our eternal destiny hinges on our response to Him and His call to love.
Questions for Reflection
FAQ
Who is the "him" before whom all nations shall be gathered?
The "him" in Matthew 25:32 refers to the Son of Man, which is a title Jesus frequently used for Himself, emphasizing both His humanity and His divine authority as the appointed judge. The preceding verse, Matthew 25:31, explicitly states, "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." This clearly identifies Jesus Christ as the one who will preside over this ultimate judgment.
What is the significance of separating "sheep" from "goats"?
The separation of "sheep" from "goats" is a powerful and culturally relevant simile used by Jesus to illustrate the definitive and clear division that will occur at the final judgment. In ancient Near Eastern shepherding, sheep and goats were often pastured together but separated for various practical reasons (e.g., different dietary needs, shelter requirements at night, or preparation for market). This common practice provided a vivid metaphor for a clear, non-negotiable distinction. Theologically, the "sheep" represent the righteous, those who have responded to Christ in faith and demonstrated that faith through acts of love and compassion, particularly towards "the least of these" (Matthew 25:34-40). The "goats" represent the unrighteous, who failed to show such love and compassion, thereby demonstrating a lack of genuine faith and relationship with Christ (Matthew 25:41-45).
Christ-Centered Fulfillment
Matthew 25:32 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who is not only the subject of this prophecy but also its divine executor. The "him" before whom all nations are gathered is the same Jesus who, as the Lamb of God, took away the sin of the world, and who, as the Good Shepherd, lays down His life for His sheep. This verse reveals Christ as the sovereign King and Judge, fulfilling Old Testament prophecies of a coming Messiah who would rule and judge the nations (Psalm 2:8-9; Daniel 7:13-14). His authority to gather and separate stems from His redemptive work and His resurrection, which established Him as Lord of both the living and the dead. The separation itself, though solemn, is a necessary act of divine justice, ensuring that those who are truly His, purchased by His blood and transformed by His Spirit, are eternally distinguished from those who rejected Him. Thus, this judgment scene ultimately highlights Christ's complete triumph over sin and death, establishing His eternal kingdom and bringing His redemptive plan to its glorious consummation, where His sheep will enter into the joy of their Lord (Matthew 25:21).