BiBLiOTHECA SACRA 159 (July-September 2002): 288-301

WHO ARE THE SHEEP

AND GOATS
IN MATTHEW 25:31-46?*
Eugene W. Pond

A
S DISCUSSED IN THE FIRST ARTICLE in this series, the judg
ment of the sheep and goats, recorded in Matthew 25:31-46,
will occur on the earth immediately after Christ r e t u r n s to
reign. 1 This second article discusses the identity of those who will
be judged, and the third will discuss the criterion of the judgment.

T H E SEPARATION BY THE S H E P H E R D

The Son of Man will judge , usually translated "all

the nations," which He will separate into two groups, the sheep and
the goats. The sheep will inherit God's kingdom, and the goats will
be dismissed to eternal torment. In separating sheep from goats
and placing the sheep in the place of favor and the goats in the
place of cursing (Matt. 25:32b-33), the Son of Man will be like a
2
shepherd, who proceeds with great care.

THE DISCERNING SEPARATION

The verb , a compound of and , suggests careful

consideration. Other t h a n its two occurrences in Matthew 25:32,
occurs eight times in the New Testament and means "to set

Eugene W. Pond is Director of Institutional Research and Planning, and Assistant

Professor of Bible Exposition, Dallas Theological Seminary, Dallas, Texas.
* This is article two in a three-part series, "A Study of the J u d g m e n t of the Sheep
and Goats in Matthew 25."
1
Eugene W. Pond, "The Background and Timing of the J u d g m e n t of the Sheep
and Goats," Bibliotheca Sacra 159 (April-June 2002): 201-20.
For a discussion of the shepherd imagery in the Old Testament and the Synoptic
Gospels see Eugene W. Pond, "Interpretive Issues Pertaining to t h e J u d g m e n t of
Sheep and Goats" (Ph.D. diss., Dallas Theological Seminary, 2001), 118-25.
 Who Are the Sheep and Goats in Matthew 25 31 -46? 289

a p a r t " for a particular use (Acts 13:2; Rom. 1:1; Gal. 1:15) or "to
separate" (Matt. 13:49; Luke 6:22; Acts 19:9; 2 Cor. 6:17; Gal. 2:12).
God set Paul apart for His use even before he was born (Gal. 1:15),
the Antioch church set apart Barnabas and Paul for God's mission
work (Acts 13:2), and Paul was set apart to the gospel of God (Rom.
1:1). Both meanings can be sensed in Matthew 25:32. The Son of
Man will separate , setting them apart into two groups with
opposite destinies. Jesus predicted t h a t a similar separation will be
conducted by angels: "So it will be at the end of the age; the angels
will come forth and take out the wicked from among the righteous"
(13:49, italics added). 3
A second indicator of the care taken in the separation is the
direct object . This masculine plural pronoun refers back to
the neuter plural /. By the change from the neuter noun to
the masculine demonstrative pronoun, emphasis is placed on each
individual being examined in the separation. 4
A third fact t h a t points to the care taken in the separation is
t h a t it will be done much as a shepherd separates sheep from
goats, t h a t is, it will be done individually. Shepherds know each
member of their flocks, as seen in the parables of the lost sheep
(seeking one lost sheep out of a hundred, 18:12-14) and the good
shepherd (calling His sheep by name and knowing His own, J o h n
10:3, 14).
THE PASTORAL PICTURE

The sheep and the goats. "Sheep" t r a n s l a t e s , a word

Matthew used often. 5 He used it in a figure (as in chap. 25), in a
hypothetical situation to illustrate the worth of a person, 6 as a

6
Probably angels will be used to carry out the separation of the sheep from the
goats and to execute the orders of the King Matthew 25 31 mentions t h a t "all the
angels" will accompany the Son of Man when He returns
Homer A Kent, "Matthew," in The New Testament and Wycliffe Bible Commen
tary, 4th ed (New York Iversen-Norman, 1973), 93, and William David Davies and
Dale C Allison J r , A Critical and Exegetical Commentary on the Gospel according
to St Matthew, I n t e r n a t i o n a l Critical Commentary (Edinburgh Clark, 1988),
3 423-24 The only other occurrence in Matthew where a nominative n e u t e r
refers back to a personal masculine pronoun is Matthew 28 19, in which the mean
ing is clearly individualized as well
5
occurs thirty-seven times in the New Testament, of which eleven are
in Matthew, compared to two each in Mark and Luke Only John used it more (nine
teen times), with fifteen occurrences in John 10
6
If a sheep t h a t falls into a pit on the Sabbath can be rescued, how much more
should a person be rescued (Matt 12 11-12), if one out of one hundred sheep strays,
the shepherd will retrieve the one (18 12)
290 BiBLlOTHECA SACRA / July-September 2002

symbol for innocence,7 and to express the need for a leader. 8 In the
Septuagint the word is commonly used for sheep or more generally
for a flock, and the flock could include other types of animals such
as goats (e.g., Gen. 27:9).
More difficult to ascertain is the meaning of / (Matt.
25:32). The was a young goat or kid, often meaning in the
Septuagint a goat used for a sacrifice (Gen. 27:9; Lev. 1:10; Judg.
6:19; 13:15, 19), a payment (Gen. 38:17, 20, 23), an honorarium (1
Sam. 16:20), or food (Amos 6:4). The only other New Testament
occurrence fits this last category, where the older brother of the
prodigal complained to his father that "you have never given me a
young goat, so that I might celebrate with my friends" (Luke
15:29). Luz shows convincingly that ol were young kids, dis
tinct from full-grown male goats and slightly older "youthful" male
goats. "Accordingly, eriphos has a precise meaning and can be used
neither as a general designation for 'she-goats' nor as a general
designation for male animals of various species ('buck')."9
The separating. Commentators differ on why sheep were pre
ferred over goats, with many writers spiritualizing the biblical
text. 10 Calvin pointed out from Ezekiel 34:18 that fierce goats use
their horns in attacking sheep, and they destroy pastures and pol
lute the water. 1 1 Some argue that sheep are simply better than
goats. 12

7
False prophets are wolves in sheep's clothing (Matt. 7:15); the disciples were
sent out as sheep among wolves (10:16).
8
The people were like sheep without a shepherd (Matt. 9:36); the disciples were
sent to the lost sheep of the house of Israel (10:6) as was Jesus (15:24); and the
sheep scatter when their shepherd is struck down (26:31).
9
Ulrich Luz, "The Final Judgment (Matt. 25:31-46): An Exercise in 'History of
Influence' Exegesis," in Treasures New and Old: Contributions to Matthean Studies,
ed. David R. Bauer and Mark Allan Powell, trans. Dorothy Jean Weaver, vol. 1 (At
lanta: Scholars, 1996), 296-97.
10
Two examples of this from the Eastern church are Cyril and Chrysostom. Cyril
of Jerusalem (ca. 313-86) proclaimed that sheep have white wool, symbolizing the
newly baptized/confessed, whereas goats, like Esau, are known for their hair (Cas-
techeses 15.24, G 33.904). John Chrysostom (ca. 347-407) noted that the con
demned are called "kids" () rather than "goats" (), and he commented
that the kid "is unfruitful and is not able to contribute services either by its milk or
by progeny, or by its hair, to those who possess it on account of the immaturity of its
age" (De Diablo Tentaore 3.3, PG 49.267).
11
John Calvin, Commentary on a Harmony of the Evangelists, Matthew, Mark,
and Luke, trans. William Pringle, vol. 3 (Edinburgh: Calvin Translation Society,
1845; reprint, Grand Rapids: Eerdmans, 1957), 176.
12
Ralph Earle, "The Gospel according to St. Matthew," in Matthew-Acts, vol. 4 of
Wesleyan Bible Commentary (Grand Rapids: Eerdmans, 1964), 108.
 Who Are the Sheep and Goats in Matthew 25 31-46? 291

German translations have usually followed Martin Luther and

the Zurich Bible of 1531, which used the term Bocke ("male goat")
to translate \ the expression "to separate the sheep from the
bucks" is a proverbial German expression. 1 3 Commentators whose
translation is "male goat" or "buck" have suggested the are
viewed negatively because they stink, they butt, they are over
sexed, they are quarrelsome, they have horns like the devil, and so
on. 1 4 Female goats, others suggest, would have to be separated
from t h e sheep each evening because they needed more w a r m t h .
This view, adopted by Jeremas 1 5 and others, 1 6 "exists only on pa-
per and originated through imprecise copying from Dalman's large
work on the 'Work and Customs in Palestine/ " 17
Luz notes t h a t the Septuagint consistently uses to
translate ]KK, which generally can be rendered "small livestock." He
also identified an Ionic Greek meaning of "livestock" for
and wonders if this older meaning was still in use. "The picture
half of the parable would then be compelling: The shepherd sepa
rates certain kids which have been designated for slaughter from
the remainder of the herd of small livestock, i.e., from the remain
ing sheep and she-goats." 1 8
It is unclear why Jesus chose to call the subjects of this judg-

10
The German Bocke can be traced back to the Vulgate haedus, meaning buck or
male goat In English the term "goat" predominates, in French t h e term is bouc
("male goat", Spanish has cabras ("female goat") next to cabritos ("kid") See Luz,
"The Final Judgment (Matt 25 31-46)," 296
14
Ibid
15 i n Palestine mixed flocks are customary, in the evening the shepherd separates
the sheep from t h e goats, since the goats need to be kept warm at night, for cold
h a r m s them, while the sheep prefer open air at night" (Joachim Jeremas, The Par
ables of Jesus, trans S H Hooke, 2d ed [New York Scnbner, 1972], 206)
16
H E W Turner, "Expounding the Parables The Parable of the Sheep and the
Goats (Matthew 25 31-46)," Expository Times 77 (May 1965-66) 244 (Turner also
argues t h a t sheep are more valuable animals), Alexander Bruce, "The Synoptic
Gospels," in The Expositor's Greek Testament, ed W Robertson Nicoli (London
Hodder & Stoughton, 1897, reprint, Grand Rapids Eerdmans, d ), 1 305
17
Wengst, "Wie aus Bocken Ziegen wurden [Mt 25, 32fl," Evangelische Theolo
gie 54 (994) 493-97, quoted in Luz, "The Final J u d g m e n t (Matt 25 31-46)," 296
Gustaf Dalman reported t h a t this takes place in a u t u m n on the coastal plain He
added t h a t "the black color of the goat is comparable to its stubborn character which
differentiates it from t h e more t r a n q u i l white sheep" (Zeltleben, Vieh und
Milchwirtschaft, Jagd, Fischfang, vol 6 o Arbeit und Sitte in Palastina [Gtersloh
Gutersloher, 1939, reprint, Hildesheim Georg Olms, 1964], 197)
18
Luz adds, "To be sure, this hypothesis is impossible to prove," and he admits
t h a t in Matthew itself the meaning of "sheep" is unambiguous in 7 15, 10 6, and
15 24 (Luz, "The Final Judgment (Matt 25 31-46)," 297)
292 BiBLiOTHECA SACRA / July-September 2002

ment "sheep" and "goats." The reason most commonly given, that
goats are more sensitive to nighttime cold and must therefore be
culled out each night, is unlikely. Luz's proposalthat the shep-
herd calls out of his herd a group of young kids destined for slaugh-
termakes better sense. Weber observes that the wicked and the
righteous may bear a superficial similarity to each other;19 there-
fore the reader is expected to consider sheep and goats as similar in
appearance.
The Shepherd's right and left hands. The Son of Man will place
the sheep, the righteous ones (Matt. 25:37), on His right hand. In
the Bible the right hand is the place of honor.20 When Joseph
brought his sons Ephraim and Manasseh to bedridden Jacob to re-
ceive his blessing, he arranged for the older son Manasseh to be at
Jacob's right. Yet Jacob crossed his arms to deliver the blessing to
prophesy that the younger son would be the greater (Gen. 48:9-20).
Jesus is at the Father's right hand, the position of authority, until
He returns to establish the millennial kingdom (Ps. 110:1). The
right hand is the position of the Lord's power (Deut. 33:2). While
the left hand can be equal with the right hand in certain contexts
(such as Matt. 20:21-23), in Matthew 25 placement on the left rep-
resents being excluded from experiencing blessing.
SUMMARY
In carrying out the judgment of the sheep and goats the Son of
Man, like a shepherd, will carefully and individually separate
members of a herd of virtually indistinguishable animals into two
groups: sheep and goats. The sheep at His right will be placed in
the position of blessing, and the goats at His left will be excluded

iy
Kathleen Weber, "The Events of the End of the Age in Matthew" (Ph.D. diss.,
Catholic University of America, 1994), 175. Similar judgment scenes are in Matthew
7:21-23; 25:1-13; and 25:14-30.
20
John M. Court identifies four distinctive uses of right versus left in the Old Tes-
tament and ancient Near-Eastern thought: physical separation (right hand versus
left hand), directional separation (south on the right hand versus north on the left
hand), metaphorical (right as strong, honest, or blessed versus left as weak, treach-
erous, or cursed) and inclusion (a merism: from right to left [and everything in be-
tween]) ("Right and Left: The Implications for Matthew 25:31-46," New Testament
Studies 31 [April 1985]: 222). Matthew 25:31-46 uses physical separation to suggest
the blessing and cursing of those being judged. Court proposes that the Matthean
Christian community was experiencing persecution. Therefore Matthew transferred
the ethic of charitable deeds taught in 6:3 ("when you give to the poor, do not let
your left hand know what your right hand is doing") to an eschatological standard of
judgment: a person will be blessed or cursed according to the mercy shown to Chris-
tian missionaries (ibid., 229-31). Court's proposal, however, is unlikely. The differ-
ence between right and left hands in Matthew 25 is not mutual ignorance but inclu-
sion or exclusion from the kingdom of God.
 Who Are the Sheep and Goats in Matthew 25:31-46? 293

from blessing and will be destined for slaughter.

T H E S U B J E C T S W H O A R E SEPARATED

Who are t h e who will be gathered 2 1 before t h e Son

of Man (Matt. 25:32)? To seek to answer this question t h e usage of
will be examined, both in its singular and its plural forms.
Then several suggested interpretations will be evaluated.
IN THE NEW TESTAMENT

To ' outside the Synoptic Gospels. The singular form occurs

thirty-four times in t h e New Testament. Outside t h e Synoptics t h e
word means a political group, a nation, or a group of citizens.
Occurrences of in t h e singular refer to Israel in one of three
ways. First, Jewish leaders spoke of their own people as " t h e na
tion." 2 2 Second, sometimes the word was qualified with a n adjective
to indicate t h e Jewish nation, as in ' (Acts
10:22). Third, was sometimes used with a pronoun or a n ad
jective to designate Israel ("your nation," J o h n 18:35; "my nation,"
Acts 24:17; 26:4; 28:19; "this nation," 24:10). These t h r e e usages
comprise eleven of t h e twenty-three non-Synoptic occurrences of
. The singular is combined with in seven cases, in
which "every nation" refers to all h u m a n i t y . 2 3 Also other nations or
people groups are sometimes designated, either specified (like t h e
Samaritan in Acts 8:9, and Egypt by implication in 7:7) or
unspecified (Rom. 10:19 [twice], quoting Deut. 32:21). I n one in
stance Peter used t h e singular to refer to a spiritual nation,
the church, in parallel with church-age believers being called a
"royal priesthood" and an "elect race" (1 Pet. 2:9).
To in the Synoptic Gospels. The Synoptic Gospels do not
exhibit any additional meanings for the singular . Two of t h e
nine occurrences include t h e personal pronoun "our" to indicate

, "to gather together," is a plural verb. When used with a plural

neuter subject, it stresses individualization: each and every will be gathered
(Daniel B. Wallace, Greek Grammar beyond the Basics [Grand Rapids: Zondervan,
19961,400).
2 2
This occurs four times in John 11:48-52 and once in Acts 24:2. John 11:50 reads,
"It is expedient for you t h a t one man die for the people and t h a t the whole not
perish."
3
For example, "In every nation [ ] t h e m a n who fears Him a n d does
what is right is welcome to Him" (Acts 10:35). This usage is also found in Acts 17:26.
In Revelation t h e singular is used with ("tribe"), ("tongue"), and
("people") (5:9; 7:9; 11:9; 13:7; 14:6). In Acts 2:5 t h e phrase describes Jews from
numerous locations, t h a t is, from "every nation."
294 BiBLiOTHECA SACRA / July-September 2002

Israel. Six occurrences are in the phrase "nation shall rise against
nation" in parallel with (Matt. 24:7; Mark 13:8; Luke
21:10), indicating unspecified nations with multiple referents. In
Matthew 21:43 probably represents a "people group": "There
fore I say to you, the kingdom of God will be taken away from you
and given to a people [] producing the fruit of it." Some under
stand this to be another group of people in the present age (i.e., the
church, probably mostly Gentiles). 24 Some see it as a future gen
eration of Israel who will receive the offer of the kingdom in the
tribulation. 25 And others say this refers to God's turning away from
the Jewish religious leaders as mediators of His authority (i.e.,
"some people other than you").26
IN THE NEW TESTAMENT OUTSIDE THE SYNOPTICS
The plural form occurs 130 times in the New Testament, of which
105 are outside the Synoptic Gospels. Most of the occurrences in
Acts and the Epistles describe non-Jewish people. These people are
viewed either as unbelievers 27 or as believers, in whole or in part. 2 8
Sometimes it refers to nations or non-Jewish peoples from Old Tes
tament times: the Canaanite nations (Acts 7:45; 13:19); the off
spring of Abraham, who was "a father of many nations" (Rom.
4:17-18); the world, which would be blessed through Abraham
(Gal. 3:8); and nations who were called on to praise God (Rom.
15:9-11, 12 [twice]).29 Twenty-one times the plural refers
to nations or peoples of the world who oppose God or are without

24
Robert H. Gundry, Matthew: A Commentary on His Handbook for a Mixed
Church under Persecution, 2d ed. (Grand Rapids: Eerdmans, 1994), 430; and Donald
A. Hagner, Matthew 14-28, Word Biblical Commentary (Dallas: Word, 1995), 623.
2 5
Louis A. Barbieri Jr., "Matthew," in The Bible Knowledge Commentary, New
Testament, ed. John F. Walvoord and Roy B. Zuck (Wheaton, IL: Victor, 1983),
70-71; and J. Dwight Pentecost, Thy Kingdom Come (Wheaton, IL: Victor, 1990),
226.
2 6
Carson, "Matthew," 454.
27
In twenty-six occurrences the context contrasts with Jews, but there is
no indication as to whether they include any believers: Acts 4:27 (specifically the
Romans); 9:15; 13:46-48; 14:2, 5; 18:6; 21:11, 21; 22:21; 26:17, 20, 23; 28:28; Romans
2:14, 24; 1 Corinthians 1:23; 5:1; 12:2; 2 Corinthians 11:26; Ephesians 4:17; 1 Thes-
salonians 2:16; 4:5; 1 Peter 2:12; 4:3.
2 8
In forty-seven occurrences refers to non-Jews, often as targets of Paul's
ministry (Acts 10:45; 11:1, 18; 14:27; 15:3, 7, 12, 14, 17, 19, 23; 21:19, 25; Rom. 1:5,
13; 3:29 [twice]; 9:24, 30; 11:11-12, 13 [twice], 25; 15:9, 16 [twice], 18, 27; 16:4, 26;
Gal. 1:16; 2:2, 8-9, 12, 14-15; 3:8, 14; Eph. 2:11; 3:1, 6, 8; Col. 1:27; 1 Tim. 2:7; 2
Tim. 4:17).
The context in Romans 15 shows that non-Jewish people are meant.
 Who Are the Sheep and Goats in Matthew 25:31-46? 295

Him but who will be ruled by Him. 3 0 In 1 Timothy 3:16 the word
refers to nations in general.
IN THE SYNOPTIC GOSPELS
The plural form occurs twelve times in Matthew, four times in
Mark, and nine times in Luke, for a total of twenty-five occur
rences. They are found in three contexts: in passages from the Oli
vet Discourse (Matt. 24-25), in Jesus' concluding commissioning
statements (Matt. 28:19; Luke 24:47), and in other parts of the
Synoptics.
Exclusive of the Olivet Discourse and the commissionings. Fif
teen of the twenty-five Synoptic occurrences of the plural are
outside the Olivet Discourse or Jesus' concluding commissionings.
The word is used of (a) all nations except Israel; 31 (b) that part of
the Promised Land that was occupied by non-Jews or heavily influ
enced by them; 3 2 (c) godless (non-Jewish) people; 33 or the Ro
mans. 3 4 Although these usages do not always clarify whether indi
viduals or national units are meant, in every case refers to
non-Jewish peoples without ambiguity.
When Jesus cleansed the temple, He said, "Is it not written,
'My house shall be called a house of prayer for all the nations
[ ]? But you have made it a robber's den' " (Mark
11:17). Here Jesus quoted from Isaiah 56:7, which follows Isaiah's
declaration that foreigners (individual non-Jews) will join them
selves to the Lord (v. 7). The word "all" () in Mark 11:17 indi
cates that worship of Yahweh is potentially available to everyone.
In and after the Olivet Discourse. Ten references to in

30
Acts 4:25 (citing Ps. 2:1); 14:16; Revelation 2:26; 10:11; 11:2, 9, 18 (alluding to
Ps. 2:1); 12:5 (alluding to Ps. 2:9); 14:8; 15:3, 4 (alluding to Ps. 86:23); 16:19; 17:15;
18:3, 23; 19:15 (alluding to Isa. 11:4); 20:3, 8; 21:24, 26; 22:2.
31
Simeon prophesied that Jesus was God's salvation to all peoples, which he de
scribed in two parts: "a light of revelation to [the Gentiles], and the glory of
[God's] people Israel" (Luke 2:32).
32
Jesus' ministry in Capernaum fulfilled Isaiah's words that He would be a light
to "Galilee of the Gentiles [ ]" (Matt. 4:15).
33
"The rulers of the Gentiles [ ] lord it over them" (Matt. 20:25); "the
Gentiles [ ] eagerly seek" for food and clothing (6:32; cf. Luke 12:30, "all these
things the nations [ ] of the world eagerly seek"); "you will even be brought
before governers and kings for My sake, as a testimony to them and to the Gentiles
[ ]" (Matt. 10:18); and Jesus said He would "proclaim justice to the Gen
tiles [ ]" (12:18) and that "in His name the Gentiles [] will hope"
(12:21).
3
Jesus predicted that Gentiles (i.e., the Romans) would mock, scourge, and cru
cify Him (Matt. 20:19; Mark 10:33; Luke 18:32).
296 BIBLIOTHECA SACRA / July-September 2002

the Synoptics are in passages that comprise or parallel the Olivet

Discourse or are in Jesus' Great Commission.
Jesus said, "This gospel of the kingdom shall be preached in
the whole world as a testimony to all the Gentiles [
]" (Matt. 24:14), despite the fact that the disciples will be
hated by all the Gentiles "because of [Christ's] name" (24:9). In the
tribulation the gospel of the kingdom will be preached throughout
the world by 144,000 Jews (Rev. 7:1-8). As a result of their minis
try a vast number of people from all nationalities will believe and
will be martyred (w. 9-17).35
In parallel with the life-endangering persecution after the
abomination of desolation is revealed, believers will "fall by the
edge of the sword, and will be led captive into all the Gentiles [
]; and Jerusalem will be trampled under foot by the
Gentiles [ ] until the times of the Gentiles [] are ful
filled" (Luke 21:24). Jerusalem was destroyed in A.D. 70 by the Ro
mans, and the oppression of the city by Gentiles will continue
throughout "the times of the Gentiles/' which will end when the
Son of Man returns to earth. 3 6
Some writers have argued that ("all the nations")
includes Israel as well as Gentiles. 37 Jesus told the disciples to
"make disciples of all the nations [ ]" by baptizing
them and teaching them to obey the Lord's commands (Matt.
28:19-20). Those who say this use of includes Jews
point out that God had to almost force the early church to reach
Gentiles (e.g., Peter's reticence to consider getting involved with
unclean things; Acts 10). Proponents of this view also say that Je
sus' words that "repentance for forgiveness of sins would be pro
claimed in His name to all the nations [ ], beginning
from Jerusalem" (Luke 24:47, italics added) would be strange if the
phrase did not include Jews.
However, these arguments are answerable. Even though the

30
These will be mostly Gentiles, "from every nation and all tribes and peoples and
tongues" (Rev. 7:9). The fact that they are described as having "washed their robes
and made them white in the blood of the Lamb" (v. 14) speaks of their martyrdom
for Christ (Robert H. Mounce, The Book of Revelation, New International Commen
tary on the New Testament [Grand Rapids: Eerdmans, 1977], 174).
3 6
Just before the Messiah returns Jerusalem will be beseiged by many nations /
(Zech. 14:1-4). Possibly, then, Luke 21:20 can be understood as a prophetic alarm:
"But when [] you see Jerusalem surrounded by armies, then recognize that her
desolation is near."
37
For example D. A. Carson, Exegetical Fallacies (Grand Rapids: Baker, 1984),
47-48.
 Who Are the Sheep and Goats in Matthew 25 31-46? 297

first converts were Jews, the early church did obey the Lord in
spreading the gospel to others (e.g., the Samaritans [Acts 8:4-5, 25]
and the Ethiopian eunuch [w. 26-39]).
Taking J e s u s ' words in Matthew 28:19 to mean "make disci
ples of all the Gentiles" would not limit the gospel to Gentiles but
r a t h e r would assume t h a t the command to make disciples of the
Jews was already given and understood. The disciples did not need
to be commissioned to make disciples of the Jews because they had
already been commissioned to preach to the house of Israel (10:6),
an assignment t h a t is to continue until the Son of Man r e t u r n s (v.
23). This is similar to what the Lord communicated, in essence, to
Peter in Acts 1011: "Break out of your Jewish-only mindset be
cause My plans are more universal."

AT THE JUDGMENT OF THE SHEEP AND GOATS

The meaning of at the judgment of the sheep and

goats depends on (a) whether national groups or individuals are to
be judged, (b) whether the group is from all time periods (and t h u s
includes resurrected people) or is confined to those alive at t h e
coming of the Son of Man, and (c) whether the group refers to a
subgroup of people, such as all Christians or all Gentiles.
Are in Matthew 25:32 national groups? Some
commentators say t h a t all national groups, and not individuals as
such, will be judged. 3 8 "Individuals are not in view here, except as
individuals make up nations." 3 9 Price suspects t h a t all wrongs done
to Jews over the centuries will be righted h e r e . 4 0
Several considerations militate against this idea t h a t nations
are being judged r a t h e r t h a n individuals. If whole nations (sheep)
enter the kingdom, and it is assumed t h a t no nation consists of
only believers, then unsaved people would enter the kingdom. This
would contradict the t r u t h t h a t "unless one is born again he cannot
see the kingdom of God" (John 3:3). Also other references to judg
ments at the end of the age are best interpreted as judgments of
individuals (Matt. 13:30, 47-50; Jude 14-15). 4 1

Walter Price, Jesus' Prophetic Sermon The Olivet Key to Israel, the Church,
and the Nations (Chicago Moody, 1972), 142, William G Carr, The Gospel of the
Kingdom by Matthew (Rochester, NY Genesee, 1896), 68-69, and Arno C Gae-
belein, The Gospel of Matthew (Wheaton, IL Van Kampen, 1910), 246-49, although
Gaebelein does not clarify what constitutes a "saved" nation
Price, Jesus' Prophetic Sermon, 142
4 0
Ibid
4 1
Pentecost, Things to Come, 420-21 He also notes t h a t since t h e basis of the
298 BiBLiOTHECA SACRA / July-September 2002

Do in Matthew 25:32 include resurrected peo

ple? Gray h a s shown t h a t most commentators believe this verse
refers to a universal last judgment. 4 2 Most of t h e m see t h e judg
ment of the sheep and goats as a judgment of all humankind, while
others say a subgroup, such as Christians, is u n d e r j u d g m e n t .
These interpretations usually assume t h a t the j u d g m e n t in Mat
thew 25 is equivalent to the great white throne judgment in Reve
lation 20 and therefore must include resurrected people. Several
arguments are given for this view. One argument is based on the
generality of t h e text. No distinction is made between Jew and
Gentile or between believer and unbeliever. All are judged by the
one standard of love expressed to the humblest person. 4 3 A second
argument is t h a t the addressees of the gospel would see themselves
included among those judged. Since those include goats as well as
sheep, "the nations" must mean everyone. 4 4 A third a r g u m e n t is
t h a t this judgment corresponds to t h e parable of t h e sorting of
tares from among the wheat (Matt. 13:41-43) and t h e parable of
the dragnet, in which the wicked are separated from the righteous
(vv. 47-50). 4 5 A fourth a r g u m e n t is based on t h e i n t e r p r e t a t i o n
t h a t this passage reveals how the heathen can enter God's kingdom
without having heard t h e gospel. Therefore all h u m a n i t y will be
judged, and "they will be granted the grace of a share in the King
dom, if they have fulfilled Messiah's law (James 2.8), t h e duty of
love." 4 6 A fifth argument is t h a t the eternal destiny of t h e sheep

judgment is acceptance or rejection of the kingdom message, that message requires

a personal response
Of 111 commentators of the nineteenth century, 98 equate this judgment with
the final judgment And 562 of 602 commentators of the twentieth century do the
same (Sherman W Gray, The Least of My Brothers Matthew 25 31-46 A History of
Interpretation, Society of Biblical Literature Dissertation Series [Atlanta Scholars,
1989], 246, 257) Gray identified Origen as the first to raise this problem of whether
"all the nations" means all peoples of all eras or only those alive at the Lord's return
(ibid , 17-18)
4 3
Gnther Bornkamm, Gerhard Barth, and Heinz Joachim Held, Tradition and
Interpretation m Matthew, trans Percy Scott, New Testament Library (Philadel-
phia Westminster, 1963), 23 "The standard of judicial decision is the same for all
concerned At that time there is only one King and Judge, only one judgment and
cursing, one eternal condemnation and one eternal life" (Wolfgang Trilling, Das
Wahre Israel Studien zur Theologie des Matthausevangeliums, Erfurter Theolo-
gische Studien, vol 7 [Leipzig St Benno, 1962], 13, author's translation)
44
C Cranfield, "Diakonia," London Quarterly and Holborn Review, 6th se
nes, 30 (October 1961) 275
4 5
John R Donahue, "The 'Parable' of the Sheep and the Goats A Challenge to
Christian Ethics," Theological Studies 47 (March 1986) 11 He refers to these two
parables in Matthew 13 as Matthew's multiple images of the final judgment
4 6
Jeremas, The Parables of Jesus, 209
 Who Are the Sheep and Goats in Matthew 25:31 -46? 299

and goats is the same as the destiny of those who will stand at the
great white throne. 4 7
A problem with the view that the sheep-and-goats judgment is
the same as the great white throne judgment is its failure to ac-
count for the millennial kingdom. Since the nations will be judged
at Jesus' return, before the kingdom age begins (Matt. 25:31), how
can resurrected unbelievers be present since their resurrection will
not occur until after the millennium at the great white throne (Rev.
20:11-15; cf. vv. 1-6)? Several differences exist between the judg-
ment of the sheep and goats and the great white throne judgment.
First, the former involves a gathering of living people (Matt. 24:31
says t h a t the elect will be gathered), while the latter features res-
urrected people. Second, the former is on earth, while the latter is
after the heavens and the earth have fled away. Third, the former
judgment will be made by the Shepherd in separating people lik-
ened to sheep and goats, but the latter involves the opening of
books and the confirmation that their names are not listed in the
book of life. Fourth, the former presents two classes of people
(sheep and goats), whereas the latter mentions only the doom of
the wicked. Fifth, the two thrones are referred to in different ways.
Sixth, the basis of the former judgment is t r e a t m e n t of believers
("these brothers of Mine," 25:40), but the basis of the latter judg-
ment is their evil works. Seventh, the former mentions three
classes of people (sheep, goats, brethren) along with the Son of Man
and angels, but the latter mentions only God and one class of peo-
ple (those whose names are not written in the book of life). Eighth,
the former precedes the millennium (hungry, thirsty, naked, es-
tranged, sick, and imprisoned people are mentioned), whereas the
latter follows the millennium. 4 8 The judgment of the sheep and
goats, then, "constitutes the judgment of the living who are on
earth at the time of the second coming of Christ in respect to their
entrance into the millennial kingdom." 49
Ladd objects to this view because Matthew 25:31-46 speaks of
eternal destiny (v. 46) rather t h a n entrance into the millennial
kingdom. 50 But this objection can be answered. It is not uncommon

47
"If this parable is meant to be a program of the end, I must conclude that there
is no room for a millennial kingdom; the age to come will be introduced by the re-
turn of Christ" (George E. Ladd, "The Parable of the Sheep and the Goats in Recent
Interpretation," in New Dimensions in New Testament Study, ed. Richard N. Lon-
genecker and Merrill C. Tenney [Grand Rapids: Zondervan, 1974], 196).
48
Pentecost, Things to Come, 425-26.
49
John F Walvoord, Matthew: Thy Kingdom Come (Chicago* Moody, 1974), 200.
50
Ladd, "The Parable of the Sheep and Goats in Recent Interpretation," 196. Rob-
300 BiBLiOTHECA SACRA / July-September 2002

to be awarded a final result that is not realized until some time

later. For example Christians are glorified (Rom. 8:30), though
they will not realize this fully until they are in heaven. In the same
way, the sheep can inherit the kingdom and enter the millennium
(Matt. 25:34) even though the eternal state will not occur until a
thousand years later (v. 46). Old Testament prophecies of the mil
lennial kingdom use terms that also refer to the eternal state (e.g.,
"new heavens and a new earth," Isa. 65:17-23).51
More problematic is the goats' destiny, because the resurrected
wicked dead will not enter the lake of fire until after the millen
nium (Rev. 20:15). Possibly as a result of the judgment of the sheep
and goats the wicked "will go away into eternal punishment" (Matt.
25:46) by means of physical death at that time, and then will be
resurrected for the great white throne judgment (Rev. 20:5, 12-15).
This would parallel the righteous going "into eternal life" by means
of entering the millennial kingdom (and by later entering the eter
nal state). A less likely alternative is that the goats will be con
signed immediately to the lake of fire along with the beast and the
false prophet (19:20), just before the millennium begins.
Thus the view that the judgment of the sheep and goats will
include resurrected people is incorrect. Rather than this being a
final general judgment of all humankind, this sheep-and-goats
judgment will be a judgment of people living on the earth at the
time Jesus will return to establish His millennial reign.
What group of living people are in Matthew
25:32? Writers have suggested four views on the identity of the
people who will be judged as sheep and goats: (a) all the heathen,
(b) all supposed believers, (c) all humankind, (d) all non-Jews.
All the heathen. In this view the judgment provides a way into
the kingdom for those who never heard the gospel.52 This contra-

ert Gundry also holds this view. "Nothing in Matthew 25:31-46 indicates that the
judgment of all the nations has to do with admission or nonadmission into Jesus'
millennial kingdom. On the contrary, some will go 'into eternal punishment' and
'the righteous into eternal life' (verse 46), so that 'inherit the kingdom prepared for
you from the foundation of the world' (verse 34) refers more easily to the eternal
state than to a millennial state" (First the Antichrist: A Book for Lay Christians
Approaching the Third Millennium and Inquiring Whether Jesus Will Come to Take
the Church out of the World before the Tribulation [Grand Rapids: Baker, 1997],
124; italics his).
5 1
Regarding the perpetuity of the millennial state, Pentecost notes that "that
which characterizes the millennial age is not viewed as temporary, but eternal"
(Things to Come, 490).
5 2
Jeremas, The Parables of Jesus, 209-10. Donahue criticizes this view as mak-
ing no sense in light of the worldwide preaching of the gospel that is to precede the
Lord's coming (Matt. 24:14) ("The 'Parable of the Sheep and the Goats,' " 12-13).
 Who Are the Sheep and Goats in Matthew 25 31-46? 301

diets t h e exclusiveness of the gospel (John 10:9; 14:6; Acts 4:12)

and therefore must be rejected.
All supposed believers. In this view the goats are people whose
works do not bear out their faith, t h a t is, they profess to know
Christ but are not genuine believers. 5 3 Maddox says they are lead
ers of t h e church. 5 4 Luz sees the passage as a warning for those
who profess the n a m e of Christ against becoming complacent in
their religion. 5 5 This view accounts for condemning to hell pro
fessing nonbelievers such as J u d a s . The problem with this view is
t h a t it changes the meaning of from the targets of
evangelism (which obviously includes nonbelievers, Matt. 24:14) to
the smaller group of professing Christendom.
All humankind. As discussed earlier, in this view t h e ones to
be judged are all individuals who will be alive at the Lord's second
coming. This interpretation rests on the view t h a t
means "all humankind," not just all non-Jews, in Matthew 24:9, 14
and 28:19-20. Supporting this view, Carson takes t h e p h r a s e in
"its basic sense of bribes,' nations,' or peoples' . . . thereby includ
ing Jews." 5 6 But this overlooks the fact t h a t at Christ's r e t u r n the
living Jews will be judged in a separate judgment (Ezek. 20:34-48).
All non-Jews. In this view the are Gentiles who may or
may not have believed. Their works will reveal whether they are
believers. This is in accord with the most common meaning of
in the Gospels, and it recognizes the unique role of t h e Jews
during the preceding tribulation period. 5 7
The third article in this series will discuss the identity of "the
least of these brothers of mine" (Matt. 25:40, NIV).

5 d
J Ramsey Michaels, "Apostolic Hardships and Righteous Gentiles A Study of
Matt 25 31-46," Journal of Biblical Literature 84 (March 1965) 28-29
5 4
Robert Maddox, "Who Are the 'Sheep' and the 'Goats' 7 A Study of the Purpose of
and Meaning of Mt 25, 31-46," Australian Biblical Review 13 (December 1965) 21,
25
5 5
Luz, "The Final Judgment (Matt 25 31-46)," 292-95, 307-8
5 6
Carson, "Matthew," 596 See also Gundry, First the Antichrist, 131-32
5 7
This is the interpretation of most classic dispensationahsts, including Pentecost,
Things to Come, 417, Walvoord, Matthew Thy Kingdom Come, 201, Carl Armerd-
ng, The Olivet Discourse of Matthew 24-25 and Other Studies (Findlay, OH Dun-
ham, 1955), 73-74, John Nelson Darby, The Collected Writings of J Darby (Sun-
bury, PA Believers Bookshelf, d , reprint, , 1972), 2 79-80, 10 374 One non-
dispensationalist who defended this view is Willoughby C Allen, A Critical and
Exegetical Commentary on the Gospel according to St Matthew, International Criti
cal Commentary (New York Scribner, 1907), 265
 ^ s
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