Many of Christ’s parables address the coming judgment. Think of the harvest of the tares (Matt. 13:24-30), the net of fish being divided (Matt. 13:47-52), and the unjust servant being handed over to the tormenters (18:23-35). This theme of judg­ment returns in Matthew 25. First we hear about the foolish virgins who are kept outside the wedding (vv. 10-12). Next, we hear of the man with the one talent cast into outer darkness (v. 30). Finally, we have a section that deals exclusively with the judgment, otherwise referred to as the parable of the sheep and goats (vv. 31-46). Strictly speaking, it is not a parable, but a prophecy with parable-like comparisons mixed in it. However, if this slight difference is understood, we may still classify it with the other parables.

The Scenery⤒🔗

There are several details that need to be addressed before mov­ing to the interpretation of the parable. The first is the matter of context.

The disciples asked in Matthew 24:3,

Tell us, when shall these things be? And what shall be the sign of thy com­ing, and of the end of the world?

Far from giving them the answer they perhaps hoped for, Jesus highlights not so much when it will take place, but the manner of how it will take place. In chapter 25, he concludes the parable of the ten virgins by saying, “Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh” (v. 13). At the close of the parable of the talents, he encourages diligent use of the things God calls us to steward. Finally, the parable of the sheep and goats also serves as an indicator of how the end will come.

Secondly, there is the matter of the imagery. This parable harks back to Daniel 7:13-14 where Daniel receives a vision of the Son of Man coming on the clouds of heaven. Likewise here, Christ speaks of Himself coming “in his glory” to sit on “the throne of his glory” (v. 31) for a universal judgment. The imagery used of the sheep and the goats is important. Several questions surface concerning the use of sheep and goats. Why these two animals? Is this a common illustration used from everyday life (cf. v. 32)? Why are the sheep on the right and the goats on the left?

The latter point is the easier to answer. According to works of antiquity, the right hand was the place of honor and the left hand was reserved for those who did not have the special favor of the king or emperor.

The former point takes longer to answer. We can say that the term “sheep” is often reserved for the people of God throughout the whole Bible (cf. Isa. 53:6; Jer. 23:1; John 10). In Israel, many herds included both sheep and goats; never­theless, the shepherd would divide the sheep and goats at the end of the day. Goats are known for being playful and fun; however, they are also harmful and destructive. You can tell where a goat has been because he leaves a path of destruc­tion behind him. The book of Daniel uses the figure of a goat for worldly power that is a destructive force (see Dan. 8:5-8). Sheep will only eat grass, but goats will try to chew on whatever they can. Goats need to be tied up in the night; otherwise, they will wreak havoc among the sheep. They try to dominate the sheep if they can. They play tricks and will try to delude. Sheep can lose the way, but generally, they will listen to the voice of the shepherd. Usually with one gesture from the shepherd, they will form a flock and follow after the shepherd. Thus we can understand why God’s people are compared to sheep and the wicked to goats.

It’s important to note that we do not have an exhaustive picture of the judgment trial set before us here. The Bible sheds additional light on that elsewhere (e.g., Rev. 20:11-12). There is no explicit mention of Jesus’ atoning work or forgiveness of sins, though the gospel is implied in statements such as “Come, ye blessed of my Father, inherit the kingdom prepared from the foundation of the world” (Matt. 25:34). The focus in this depiction of the judgment is the final, just, and perfect separa­tion between the Lord’s people and those who are not His.

The Substance←⤒🔗

At one time Christ had come in humiliation for His earthly ministry, but in this parable Christ pictures Himself com­ing in glory with all the holy angels. As He is seated on His glorious throne, all the nations are gathered in front of Him. Like a shepherd at the end of a day, Christ divides the flock into two parts: the sheep and the goats.

The parable emphasizes separation←↰⤒🔗

Throughout time, worldly people have mingled among God’s true people like goats among sheep. Here, the two are finally separated. It’s true that in a way the goats and sheep were already separated when God effectually called His sheep and saved them. That was a separation by grace.

Moreover, there is also a separation at death as it pertains to the intermediate state. Between the righteous and the wicked, there is a great gulf fixed at death (Luke 16:26). But the sep­aration in our text begins the final separation, in which the wicked and the righteous will never again be seen together. The wicked will go into everlasting darkness, while the righteous shall inherit the kingdom prepared for them from the foundation of the world (Matt. 25:46).

To His people, Christ will say, “Come.” To hypocrites and worldlings, He will say, “Depart.” God’s people are “blessed of my Father”; unbelievers are addressed as “ye cursed.” God’s people inherit a kingdom “prepared from the foundation of the world”; the wicked join the devil and his angels in the fire. In God’s book, you are either one or the other.

The parable emphasizes communion←↰⤒🔗

There are a number of ways in which this parable empha­sizes communion. Notice first of all, how Christ identifies Himself with His suffering people.

Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.

He is their Elder Brother and they are part of His family. Moreover, what they do to other “family members,” they are doing to Him. Clearly, the impression Christ’s words give is that the world is not a hospitable place to God’s children, just as it wasn’t to Christ Himself. And yet, despite all that, Christ is with and in His people.

This communion also shows itself in the lives and charac­ter of Christ’s people. Christ lifts up actions that display hearts filled with merciful kindness, just as His (vv. 35-40). Without ostentation or calculation, they show the “mind of Christ” through a heart of love that seeks to help and provide for oth­ers in the family of God. How can we account for this other than by pointing to the mercy of God flowing to them from Christ, their Head? It then flows from them to each other.

Finally, this communion will prove to be a lasting com­munion. Christ invites His people into communion with Him forever: “Come,” He says (v. 34). He welcomes them into the kingdom of His Father, where He as Elder Brother leads them into everlasting fellowship and joy with the Father, Himself, and the Holy Spirit, together with the whole redeemed family of God.

The parable emphasizes condemnation←↰⤒🔗

Christ’s response to the goats seals their condemnation. First, we note that their lives condemn them in that they reveal an absence of communion with the Savior. “Ye gave me no meat ... Ye gave me no drink ... Ye took me not in ... Ye clothed me not ... Ye visited me not” (vv. 42-44). Christ sums up how their lives were entirely graceless. The repeated “not” reveals that the language of their lives was one of rejecting the Savior.

Second, their speech condemns them before the Lord: “When saw we thee a hungred,” etc. (v. 44). Even though the righteous give the same response, their actions showed how their hearts had been captivated by the Lord, whether they understood the significance of what they were doing or  not. The wicked, however, both by their actions and in their response, show how they were entirely blind to the Lord Jesus Christ.

Third, Christ Himself condemns them to eternal destruc­tion in hell. “Depart,” He says (v. 41). All their lives they had told the Lord to depart from them; now He sends them away from whatever they still enjoyed into the awful and endless pain, misery, and punishment of hell.

The Savior←⤒🔗

Christ reveals Himself in two particular relationships in this parable. The first relationship is that Christ is King and Judge over all the nations. It is worth meditating for a moment on Christ’s office as Judge.

Proverbs 20:8 says,

A king that sitteth in the throne of judgment scattereth away all evil with his eyes.

The One whom people like to think of exclusively as “meek and lowly” is also a great and glorious King who has ascended His majestic throne and will sit in judgment over the nations. The look of this Christ will be enough to cause all the unrighteous to be vanquished, whether they have mas­queraded as sheep or not. He executes justice and judgment.

Second, Jesus is the Head, Brother, and Vindicator of His people. All three of these relationships are present in this text. What a magnificent thought that Jesus, who exercises the right of Judge, is not content to portray Himself simply as a distant sovereign, but is bound to His people as their Head and their Brother! If Joseph did not hide his affection for his brothers in the court of judgment (Gen. 45:1-15), Christ’s love for His people will be infinitely more radiant. More specifically, Christ’s use of the term “brethren” (v. 40) reminds us that He was made like His brethren, and that He is not ashamed to call His people His brethren (Heb. 2:11-12). He became like us that we might be made like Him. Christ’s identification with His brethren highlights the deep significance of His mediatorial office. Because He took their condemnation on the cross, Christ can also vindicate them before all the world and induct them into the eternal inheritance of His Father. He was made the sacrificial sheep, slaughtered for the sins of His brethren, that they might share in His glory forever with Him as their Shepherd.

The Searchlight←⤒🔗

This parable searches us in several ways.

• It searches our lives. The day that Christ will judge all nations without exception has been appointed. Each man, woman, boy, or girl who has ever existed has a day in court — one day for everyone. God is the Judge and this will be the final judgment. There will be no appeals. Whatever injustice has been committed against God must receive redress. Do we live in light of this?
   
• It searches our hearts. The judgment does not draw atten­tion to huge feats of self-sacrifice or headline-grabbing donations. It mentions hunger, thirst, shelter, clothing, visitation — small evidences of a life that is constrained by the love of Christ. We can all think of times when we have neglected the oppressed, the widowed, the poor, or the hungry.
   
• It searches our confidence. Let no one imagine that this parable allows us to put confidence in works, even after grace. If anything, the righteous in this parable are oblivi­ous to their works. Our hope can only be in Christ and His work on behalf of sinners. This parable drives us outside of ourselves to the One who can give us what we need both now and when that great day comes! How much need we have of this Mediator, Head, Brother, and Vindicator. We need His blood, righteousness, pres­ence, and renewing Spirit, so that we will meet an Elder Brother and Friend, not only a Judge.

Questions←⤒🔗

1. How does Christ’s Second Coming help us under­stand His first coming? What would happen to our lives if we thought as much of the Second Coming as we do the first?
    
2. As He tells this parable, Christ is about to enter into His sufferings and death (see Matt. 26:1). What significance does this give to this parable?
    
3. Look carefully at all the things this parable says about heaven and hell. Since the devil knows he is going to hell, you might think unbelievers would know it as well. Why is this not the case?
    
4. Many have used this parable to promote a social gospel, saying that our good works, especially for the poor and needy, will count in the judgment. What is your response?
    
5. What does this parable leave us to feel and do?