By Pastor Barron Greenwalt, En-Joy Ministries

Today, we delve into Matthew 25:31-46, often called the Parable of the Sheep and the Goats. This passage paints a vivid picture of the final judgment, urging us to live lives marked by genuine faith, compassion, and readiness for Christ’s return. This is an invitation to examine our walk with the Lord. Let us allow the Holy Spirit to illuminate these words, drawing us closer to Him who is the Good Shepherd.

Understanding the Olivet Discourse: The Broader Context

To fully grasp Matthew 25:31-46, we must first situate it within the Olivet Discourse, named for the Mount of Olives where Jesus delivered this extended teaching (Matthew 24-25; Mark 13; Luke 21). This discourse is Jesus’ response to His disciples’ questions about the signs of the end times, the destruction of the temple, and His second coming. Delivered during the final week of His earthly ministry, it emphasizes watchfulness, perseverance, and preparation amid trials.

The Olivet Discourse unfolds in layers: Jesus warns of false messiahs, wars, famines, and persecutions as “birth pains” of the end (Matthew 24:4-14). He speaks of the “abomination of desolation” (v. 15), signaling great tribulation, and urges flight from danger. Yet, amid the chaos, the gospel will be preached to all nations. Jesus then shifts to His glorious return, like lightning across the sky (v. 27-31), exhorting believers to recognize the signs as one reads a fig tree’s leaves (v. 32-35). Throughout, the theme is unmistakable: No one knows the day or hour (v. 36), so stay alert, faithful, and ready.

Preceding our focal passage are three parables that build this foundation of readiness:

• The Parable of the Fig Tree (Matthew 24:32-35): Just as a fig tree’s budding leaves signal summer, end-time signs indicate Christ’s return is near. This calls for discernment and hope.
• The Parable of the Ten Virgins (Matthew 25:1-13): Five wise virgins prepare oil for their lamps, awaiting the bridegroom; five foolish ones do not and are shut out. Readiness means proactive faith—being filled with the Holy Spirit—before it’s too late. “Watch therefore, for you know neither the day nor the hour” (v. 13).
• The Parable of the Talents (Matthew 25:14-30): A master entrusts servants with talents (sums of money). The faithful ones invest and multiply them, entering the master’s joy; the lazy one buries his and is cast out. This parable stresses stewardship: Using God-given gifts for the kingdom, not out of fear but faithful service.

These parables flow into the Sheep and Goats, applying readiness to how we treat others, especially fellow believers, as a reflection of our relationship with Christ.

The Judgment of the Sheep and the Goats: Matthew 25:31-46

In verse 31, the scene shifts dramatically: “When the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne.” This is no longer about the rapture or the Day of the Lord (as in Matthew 24:36-25:30), where believers are called to readiness before tribulation. Instead, it depicts the judgment after the tribulation, following Christ’s second coming, as He establishes His earthly kingdom.

All nations—Jews and Gentiles alike—gather before Him (v. 32). Like a shepherd separating sheep from goats, Jesus divides the righteous (sheep) from the unrighteous (goats). The sheep, on His right, inherit the kingdom prepared “from the foundation of the world” (v. 34). Their evidence? Acts of compassion: feeding the hungry, clothing the naked, visiting the sick and imprisoned—done “to the least of these my brothers” (v. 40, ESV).

Some misread this as “works salvation,” but Scripture interprets Scripture, and the Bible consistently teaches salvation by grace through faith (Ephesians 2:8-9). Note these key points:

• The sheep are called “righteous” (v. 37, 46) before their deeds are mentioned; righteousness comes from faith, producing good works (James 2:14-26).
• Their inheritance is predestined, not earned (v. 34; Ephesians 1:4-5).
• They are surprised by the commendation (v. 37-39), showing no self-righteous motive.
• Conversely, the goats’ lack of compassion reveals their unregenerate hearts (v. 41-46).

Jesus identifies with His people: “As you did it to one of the least of these my brothers, you did it to me” (v. 40). In context, “brothers” likely emphasizes persecuted Jewish believers during the tribulation, aided by Gentiles (Revelation 7:9-17). Yet, this extends to all believers—Jewish or Gentile—as we are one body in Christ (Galatians 3:28). Good deeds toward Jesus’ followers are not mere morality; they reflect our standing in the kingdom and union with Him. “aided by Gentiles” means that believing Gentiles (the “sheep”) will help and show compassion to persecuted Jewish believers (“the least of these my brothers”) during the great tribulation.

The goats, however, face eternal fire prepared for “the devil and his angels” (v. 41)—Satan’s rebellious cohort, including demons (Revelation 12:4, 9; Jude 1:6). Their lack of interest toward believers reveals no connection to Christ, leading to eternal punishment (v. 46). This parable echoes the prior ones: Readiness in the virgins’ oil, stewardship in the talents, and compassion here all point to a lifestyle honoring the Lord.

Clarifying the Order of End-Time Events

To avoid confusion, let’s outline the sequence from Scripture:

1. The Church Age: We live here now, preaching the gospel and building the church (Acts 1:8; Matthew 28:19-20).
2. The Rapture: Believers are caught up to meet Christ before (or at the start of) the tribulation (1 Thessalonians 4:13-18; 5:9).
3. The Tribulation: Seven years of intense trial, including the Antichrist’s rise and God’s judgments (Daniel 9:27; Revelation 6-19).

The entire seven-year period is a time of intense global trial, judgment, and God’s dealings with Israel and the nations, leading to Christ’s second coming. It is commonly divided into the first 3½ years (sometimes called the “beginning of birth pangs” or the initial phase of tribulation) and the second 3½ years (explicitly called the Great Tribulation in Matthew 24:21).

The First 3½ Years (Beginning of Sorrows / Initial Tribulation)

This period begins after the rapture of the church (when the restrainer is removed, 2 Thessalonians 2:6-7), with the Antichrist (the “ruler” or “prince who is to come”) confirming a covenant (peace treaty) with many, particularly involving Israel (Daniel 9:27). This allows for a false sense of peace and security (1 Thessalonians 5:3), including the rebuilding of the Jewish temple in Jerusalem and the resumption of sacrifices.

Key events and characteristics include:

False peace and conquest: The Antichrist rises as a charismatic world leader, conquering through deception and military power (the first horseman of Revelation 6:1-2, a rider on a white horse symbolizing conquest).

Wars, rumors of wars, famines, earthquakes, and pestilences: These are described as the “beginning of birth pangs” (Matthew 24:4-8), paralleling the first four seal judgments in Revelation 6:1-8 (conquest, war, famine, and death claiming a fourth of the earth).

Global upheaval but not yet the peak of intensity: One-fourth to one-half of humanity may perish through these early judgments (Revelation 6:8), yet the world experiences relative “normalcy” for many, with the Antichrist gaining influence.

Evangelism and sealing: The 144,000 Jewish witnesses are sealed and begin proclaiming the gospel (Revelation 7:1-8), leading to a great multitude saved from every nation (Revelation 7:9-17).

This half is marked by increasing chaos but is overshadowed by the Antichrist’s deceptive peace, setting the stage for worse to come.

The Second 3½ Years (The Great Tribulation)

At the midpoint (after 3½ years), the Antichrist breaks the covenant, stops the temple sacrifices, and sets up the “abomination of desolation” (Daniel 9:27; Matthew 24:15)—an image of himself in the temple demanding worship (2 Thessalonians 2:3-4; Revelation 13:14-15). This marks the transition to the Great Tribulation (Matthew 24:21), a time of unprecedented distress “such as has not been from the beginning of the world until now, nor ever shall be.”

Key events and characteristics include:

• Intense persecution: The Antichrist (the beast) blasphemes God, wages war against the saints and demands universal worship via the mark of the beast (Revelation 13:5-8, 16-18). He rules openly for 42 months (3½ years; Revelation 13:5), oppressing Jews and believers (“a time, times, and half a time”; Daniel 7:25; Revelation 12:14).
• Heightened divine judgments: The trumpet and bowl judgments intensify (Revelation 8-9, 16), bringing demonic torment, massive death (e.g., a third of mankind slain), cosmic disturbances, and plagues.
• Focus on Israel (Jacob’s trouble): Satan is cast to earth and persecutes Israel fiercely (Revelation 12:13-17), but God protects a remnant (the woman flees to the wilderness). This leads to national repentance and turning to the Messiah (Zechariah 12:10; Romans 11:25-26).
• Cosmic signs and escalation: The sun darkens, moon turns blood-red, stars fall (Matthew 24:29; Revelation 6:12-17), culminating in the battle of Armageddon and Christ’s return (Revelation 19:11-21).

This second half is far more severe, focused on the Antichrist’s full revelation, Satan’s wrath, and God’s pouring out of final judgments, ending with Christ’s glorious second coming.

• The Second Coming: Christ returns in glory to defeat evil (Revelation 19:11-21; Matthew 24:29-31).
• The Sheep and Goats Judgment: Post-tribulation, separating survivors—the righteous enter the millennial kingdom, the wicked face judgment (Matthew 25:31-46).
• The Millennial Kingdom: Christ’s 1,000-year earthly reign of peace (Revelation 20:1-6).
• The End of the Millennial Kingdom and Final Events (Revelation 20:7-15)
  When the 1,000 years are completed, Satan is released from his prison for a short time (Revelation 20:7). He goes out to deceive the nations once more, gathering a vast multitude (“like the sand on the seashore”) called Gog and Magog to surround the “camp of the saints” and the “beloved city” (Jerusalem and God’s people; Revelation 20:8-9).
  This final, brief rebellion demonstrates that even after a thousand years of perfect rule under Christ—with abundant peace, justice, and the visible presence of the King—some human hearts (especially those born during the millennium) will still choose rebellion when tempted. It proves that external conditions cannot eradicate sin; only a heart transformed by genuine faith in Christ can.
  God ends the uprising instantly: Fire comes down from heaven and devours the rebels (v. 9). Satan is then captured and thrown into the lake of fire and sulfur—where the beast (Antichrist) and false prophet already are—where they will be tormented day and night forever and ever (v. 10).
• The Great White Throne Judgment and Eternal State (Revelation 20:11-15; 21-22)

Following this, the Great White Throne Judgment takes place. The present heaven and earth flee from God’s presence. All the dead who were not part of the first resurrection (unbelievers throughout history) stand before the throne. Books are opened, including the book of life; people are judged according to their works. Death and Hades are thrown into the lake of fire (the “second death”). Anyone whose name is not found in the book of life is cast into the lake of fire (v. 14-15).

With all evil eradicated forever, God creates a new heaven and a new earth (Revelation 21:1). The New Jerusalem descends, and God dwells directly with His people—no more tears, death, mourning, crying, or pain (Revelation 21:4). He makes all things new (v. 5). This is the glorious, eternal fulfillment of God’s redemptive plan.

This judgment ensures the wicked are removed before Christ’s reign begins, based on outward works as fruit of inward faith (Matthew 7:15-20).

The Vital Call: Witnessing to Our Jewish Brothers and Sisters

In this end-times context, the role of Israel and the Jewish people looms large. Scripture foretells a great turning of Jews to Christ during the tribulation (Romans 11:25-26; Zechariah 12:10). As Gentiles grafted into the olive tree (Romans 11:17-24), we must heed Paul’s words: “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek” (Romans 1:16). “First to the Jew” underscores God’s covenant priority—salvation came through Israel (John 4:22), and the apostles began in Jerusalem (Acts 1:8). Yet, many churches neglect teaching on witnessing to Jews, rarely partnering with Messianic congregations. This is a grave oversight; Israel is central to prophecy (Genesis 12:3; Romans 11).

We are called to pray for Israel’s peace (Psalm 122:6) and share the Messiah’s truth lovingly (Isaiah 53; Romans 10:1). Jesus Himself wept over Jerusalem (Luke 19:41-44), modeling compassion. In end times, caring for persecuted Jewish believers (as in this parable) is paramount. This echoes the early church’s koinonia—deep fellowship in Acts 2:42-47, where believers shared everything, breaking bread and praising God together. Such unity, including with Messianic Jews, fosters thriving ministries. Let us build bridges, not walls, discipling across divides.

Distinguishing True Followers: From Superficial to Sold-Out

Finally, this passage demands self-examination: Are we sheep or goats? True believers aren’t defined by “superficial churchmanship”—attending sporadically, giving minimally, or staying comfortable. Jesus calls for total devotion: “If anyone would come after me, let him deny himself and take up his cross daily and follow me” (Luke 9:23). He spews out the lukewarm (Revelation 3:15-16) and calls the double-minded unstable (James 1:6-8).

Committed followers immerse in Scripture (2 Timothy 3:16-17; Joshua 1:8), applying it selflessly—getting out of comfort zones to serve (Philippians 2:3-4; Matthew 25:35-40). We grow into maturity, becoming “powerhouse Christians” who disciple others (Ephesians 4:11-16; Matthew 28:19-20). Churches must thrive, not stagnate: Producing fruit (John 15:8), growing in numbers and depth (Acts 2:47), with ministries that multiply disciples.

Like the wise virgins and faithful servants, let us live ready—compassionate, bold witnesses, united in koinonia. Inherit the kingdom by grace, prove it through deeds.