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“The Sheep and the Goats”· Matthew 25:31–46
Translation
American Standard Version
and he shall set the sheep on his right hand, but the goats on the left.
World English Bible Messianic
He will set the sheep on his right hand, but the goats on the left.
Young's Literal Translation
and he shall set the sheep indeed on his right hand, and the goats on the left.
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Historical interpretation
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12 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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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.)
Since the first coming of the Lord was not with glory but with dishonor and indignity, He says, "When He shall come in His glory." For at the second coming He will come with glory, escorted by angels. First He will divide the saints from the sinners, delivering them from tribulations, and set them on His right, and then speak to them. He calls the saints "sheep" on account of their gentleness, and because they yield fruit and useful things for us, as do sheep, providing wool, which is divine and spiritual protection, and milk, which is the sustenance that is needed. The goats are the sinners, for they walk along the precipices and are unruly and fruitless.
(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 25:33, a pivotal verse within Jesus' "Parable of the Sheep and the Goats," vividly portrays the ultimate separation of humanity at the final judgment. It describes the Son of Man, acting as the divine Judge, meticulously dividing individuals into two distinct groups: the "sheep" positioned on His right hand, signifying honor and favor, and the "goats" on His left, indicating disfavor and condemnation. This immediate and decisive division sets the stage for the subsequent criteria of judgment based on acts of compassion and service, underscoring the profound and eternal consequences of one's earthly life.
Context
Literary Context
This verse is an integral part of Jesus' eschatological discourse on the Mount of Olives, delivered shortly before His crucifixion. It forms the opening scene of the "Parable of the Sheep and the Goats" in Matthew 25:31-46, which immediately follows the parables of the Ten Virgins (Matthew 25:1-13) and the Talents (Matthew 25:14-30). All three parables collectively emphasize the critical importance of readiness, faithfulness, and responsible stewardship in anticipation of the Son of Man's glorious return. Matthew 25:33 specifically establishes the visual and symbolic framework for the judgment, highlighting the clear and irreversible nature of the coming separation.
Historical & Cultural Context
The imagery of sheep and goats was deeply familiar to Jesus' agrarian audience in ancient Israel. Shepherds routinely separated these animals for various practical reasons, such as feeding, breeding, or preparing them for market. Sheep were generally perceived as docile, communal, and valuable for wool and meat, often symbolizing God's people in the Old Testament (e.g., Psalm 100:3). Goats, while also valuable, were often seen as more independent, stubborn, or even mischievous, and were sometimes associated with sin offerings or scapegoats in sacrificial rituals. The act of separation would have been understood as a natural, necessary, and decisive process, making the metaphor of divine judgment immediately comprehensible and impactful.
Key Themes
Matthew 25:33 contributes significantly to several overarching themes within the Gospel of Matthew and broader biblical theology. Firstly, it powerfully illustrates the theme of Divine Judgment and Separation, asserting that a definitive and irreversible division of humanity will occur based on divine assessment. Secondly, it introduces the theme of Righteousness and Unrighteousness as defined by practical, compassionate action, rather than mere profession of faith. The "sheep" represent those whose faith is evidenced by love for "the least of these" (Matthew 25:40), while the "goats" represent those who neglected such acts. Finally, the verse reinforces the Ultimate Authority and Sovereignty of the Son of Man (Jesus Christ) as the appointed Judge, a role underscored in passages like John 5:27). This highlights Christ's central role in determining eternal destinies.
Exposition and Analysis
Key Word Analysis
This verb signifies "to stand" or "to cause to stand," implying an act of placing, appointing, or establishing. In this context, it conveys the deliberate and authoritative action of the Son of Man in arranging or positioning the two groups. It is not a passive sorting but an active, judicial placement.
Referring to a quadruped that walks forward, specifically a sheep. Symbolically, as used throughout Scripture, sheep often represent God's people, those who follow the Shepherd, are docile, and are part of His flock. Here, they represent the righteous, those who have lived in accordance with God's will, particularly through acts of compassion.
This term refers to a kidling or young goat. Symbolically, as explicitly stated in the Strong's data, it represents a "wicked person." In contrast to the sheep, the goats symbolize the unrighteous, those who have neglected to demonstrate practical love and mercy, thus failing to embody true faith.
This refers to the right side or hand. In biblical and ancient Near Eastern cultures, the right hand consistently symbolized honor, favor, blessing, power, and authority. To be placed on the right hand of the judge or ruler was to be in a position of privilege, approval, and ultimate vindication.
Verse Breakdown
"And he shall set the sheep on his right hand"
This clause introduces the divine Judge, the Son of Man, and His authoritative act of separation. The "sheep" represent those who are righteous, characterized by their genuine faith expressed through compassionate deeds. Their placement "on his right hand" immediately signifies a position of honor, favor, and ultimate salvation. This is the place of approval and blessing in the eschatological judgment.
"but the goats on the left"
This contrasting clause presents the second group and their fate. The conjunction "but" (Greek, dé) highlights the stark opposition. The "goats" symbolize the unrighteous, those who, despite perhaps outward religious observance, failed to demonstrate active love and mercy towards others. Their placement "on the left" signals disfavor, condemnation, and exclusion from the blessings bestowed upon those on the right. In ancient cultures, the left was often associated with less honor or even ill omen, making this a clear indicator of negative judgment.
Literary Devices
Matthew 25:33 employs several powerful literary devices. The most prominent is Symbolism, where "sheep" and "goats" serve as potent symbols for two distinct categories of humanity at the final judgment: the righteous and the unrighteous, respectively. This agricultural imagery would have been immediately accessible and impactful to Jesus' audience. Juxtaposition is also central, as the verse starkly contrasts the "right hand" and the "left," creating a clear binary opposition that emphasizes the absolute and irreversible nature of the separation. This spatial Metaphor of right and left effectively conveys the differing destinies of the two groups, with the right signifying honor and the left signifying disfavor. The verse also utilizes Foreshadowing, as this initial separation sets the stage for the detailed explanation of the criteria for judgment and the eternal destinies that follow in the subsequent verses of the parable.
Theological and Thematic Connections
Matthew 25:33 stands as a profound theological statement on divine judgment, emphasizing that a clear and ultimate separation of humanity will occur based on one's relationship with God, as evidenced by their actions. It underscores the active role of Christ as the Judge and the decisive nature of the final reckoning. This separation is not arbitrary but rooted in the outworking of one's faith—or lack thereof—in tangible acts of love and service, particularly towards the vulnerable. The verse highlights God's justice and the reality of eternal consequences, serving as a sober reminder that every life will be evaluated.
Reflection and Application
Matthew 25:33 compels us to a serious self-examination, prompting us to consider not just our stated beliefs, but the tangible evidence of our faith in our daily lives. The image of the Son of Man meticulously separating humanity should instill both a healthy fear of the Lord and a profound motivation to live in alignment with His kingdom values. It challenges us to reflect on whether our lives are characterized by active love, compassion, and service towards others, especially "the least of these," as these are the very acts that Jesus identifies as expressions of true devotion to Him. This verse serves as a powerful call to live with an eternal perspective, recognizing that our earthly choices have eternal ramifications and that genuine faith is always accompanied by works of mercy and justice.
Questions for Reflection
FAQ
What is the significance of the "right hand" and "left hand" in this verse?
In biblical and ancient Near Eastern cultures, the "right hand" consistently symbolized honor, favor, blessing, power, and authority. To be placed on the right hand of a king or judge was to be in a position of privilege and approval. Conversely, the "left hand" was often associated with disfavor, less honor, or even condemnation. Therefore, the placement of the "sheep" on the right hand signifies divine approval and entrance into eternal blessing, while the "goats" on the left signify divine disapproval and a different, negative outcome. This spatial distinction is a powerful visual metaphor for the ultimate separation and judgment described in the parable of Matthew 25:31-46.
Christ-Centered Fulfillment
Matthew 25:33, while depicting Christ as the ultimate Judge, finds its Christ-centered fulfillment not merely in His judicial role, but in the very nature of His redemptive work and the criteria for judgment He establishes. The "sheep" are those who have ministered to Christ by ministering to others (Matthew 25:40), demonstrating a faith that is alive and active through love, a love that flows from their relationship with Him. This echoes the New Testament's emphasis that true faith in Christ is never barren but produces the fruit of the Spirit (Galatians 5:22-23) and good works prepared beforehand by God (Ephesians 2:10). Ultimately, Christ's judgment is not arbitrary but perfectly just, reflecting His own character as the Good Shepherd who lays down His life for His sheep (John 10:11). The separation reveals those who have genuinely received and embodied His transforming grace, aligning their lives with His kingdom values, and thus are truly His own, destined to inherit the kingdom prepared for them from the foundation of the world (Matthew 25:34).