The Meaning of Matthew 25:32 Explained

Matthew 25:32

KJV: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:

YLT: and gathered together before him shall be all the nations, and he shall separate them from one another, as the shepherd doth separate the sheep from the goats,

Darby: and all the nations shall be gathered before him; and he shall separate them from one another, as the shepherd separates the sheep from the goats;

ASV: and before him shall be gathered all the nations: and he shall separate them one from another, as the shepherd separateth the sheep from the goats;

KJV Reverse Interlinear

And  before  him  shall be gathered  all  nations:  and  he shall separate  them  one  from  another,  as  a shepherd  divideth  [his] sheep  from  the goats: 

What does Matthew 25:32 Mean?

Study Notes

And before him
This judgment is to be distinguished from the judgment of the great white throne. Here there is no resurrection; the persons judged are living nations; no books are opened; three classes are present, sheep, goats, and brethren; the time is at the return of Christ ( Matthew 25:31 ); and the scene is on the earth. All these particulars are in contrast with Revelation 20:11-15 .
The test in this judgment is the treatment accorded by the nations to those whom Christ here call "my brethren." These "brethren" are the Jewish Remnant who will have preached the Gospel of the kingdom to all nations during the tribulation. See "Remnant" Isaiah 1:9 ; Romans 11:5 .
The test in Revelation 20:11-15 is the possession of eternal life. See, for the other six judgments: 1 Corinthians 11:31 " See Scofield " 2 Corinthians 5:10 " See Scofield " Ezekiel 20:37 " See Scofield " Judges 1:6 " See Scofield " Revelation 20:12 "
judgments
The Seven Judgments.
(1) Of Jesus Christ as bearing the believer's sins. The sins of believers have been judged in the person of Jesus Christ "lifted up" on the cross. The result was death for Christ, and justification for the believer, who can never again be put in jeopardy.
John 5:24 ; Romans 5:9 ; Romans 8:1 ; 2 Corinthians 5:21 ; Galatians 3:13 .; Hebrews 9:26-28 ; Hebrews 10:10 ; Hebrews 10:14-17 ; 1 Peter 2:24 ; 1 Peter 3:18 .
See other judgments,
(See Scofield " 1 Corinthians 11:31 ") . See Scofield " 2 Corinthians 5:10 ". See Scofield " Matthew 25:32 ". See Scofield " Ezekiel 20:37 ". See Scofield " Judges 1:6 ". See Scofield " Revelation 20:12 ".
world kosmos = world-system. John 14:17 ; John 14:19 ; John 14:22 ; John 14:27 ; John 14:30 ; John 7:7 See note, Revelation 13:3-8 (See Scofield " Revelation 13:8 ")

Context Summary

Matthew 25:31-46 - Serve Christ By Serving Others
We are called to watch the procedure of God's moral government. This is primarily a forecast of the judgment of the nations, Matthew 25:32. It would seem as though, in the first instance, their doom will be largely affected by their treatment of the Hebrew people, the brethren of Jesus after the flesh, Matthew 25:40. Probably this parable is being enacted before our eyes-Spain in the Cuban war and Russia today.
But the parable has a wider range. Our Lord evidently identifies Himself, not so much with great causes as with all who are weary and heavy laden, who are sorrowful or sinful, who have drifted into the hospitals and prisons of the world. None are too desolate and sorrowful to attract His loving notice, and He hails as "blessed" all who sympathize with and help them. In the closing verse, it should be noticed that in the r.v. the word eternal stands in each clause; and it should be remembered that it stands for a quality of existence which is altogether independent of time. [source]

Chapter Summary: Matthew 25

1  The parable of the ten virgins,
14  and of the talents
31  Also the description of the last judgment

Greek Commentary for Matthew 25:32

All the nations [panta ta ethne 4)]
(panta ta ethne 4). Not just Gentiles, but Jews also. Christians and non-Christians. This program for the general judgment has been challenged by some scholars who regard it as a composition by the evangelist to exalt Christ. But why should not Christ say this if he is the Son of Man and the Son of God and realized it? A “reduced” Christ has trouble with all the Gospels, not merely with the Fourth Gospel, and no less with Q and Mark than with Matthew and Luke. This is a majestic picture with which to close the series of parables about readiness for the second coming. Here is the program when he does come. “I am aware that doubt is thrown on this passage by some critics. But the doubt is most wanton. Where is the second brain that could have invented anything so original and so sublime as Matthew 25:35-40, Matthew 25:42-45 ?” (Sanday, Life of Christ in Recent Research, p. 128). [source]
As the shepherd separates [ωσπερ ο ποιμην αποριζει]
A common figure in Palestine. The sheep are usually white and the goats black. There are kids The shepherd stands at the gate and taps the sheep to go to the right and the goats to the left. [source]
All the nations [πάντα τὰ ἔθνη]
The whole human race; though the word is generally employed in the New Testament to denote Gentiles as distinguished from Jews.Separate them ( αὐτοὺς )Masculine, while the word nations is neuter. Nations are regarded as gathered collectively; but in contemplating the act of separation the Lord regards the individuals. The sheep from the goats (or kids, so Rev. in margin)“The bald division of men into sheep and goats is, in one sense, so easy as not to be worth performing; and in another sense it is so hard as only to be possible for something with supernatural insight” (John Morley, “Voltaire”). Goats are an appropriate figure, because the goat was regarded as a comparatively worthless animal. Hence the point of the elder son's complaint in the parable of the Prodigal: Not so much as a kid (Luke 15:29). The diminutive ( ἐρίφια ) expresses contempt. [source]
Separate them [αὐτοὺς]
Masculine, while the word nations is neuter. Nations are regarded as gathered collectively; but in contemplating the act of separation the Lord regards the individuals. The sheep from the goats (or kids, so Rev. in margin)“The bald division of men into sheep and goats is, in one sense, so easy as not to be worth performing; and in another sense it is so hard as only to be possible for something with supernatural insight” (John Morley, “Voltaire”). Goats are an appropriate figure, because the goat was regarded as a comparatively worthless animal. Hence the point of the elder son's complaint in the parable of the Prodigal: Not so much as a kid (Luke 15:29). The diminutive ( ἐρίφια ) expresses contempt. [source]
The sheep from the goats [The sheep from the goats (or kids , so Rev. in margin)]
“The bald division of men into sheep and goats is, in one sense, so easy as not to be worth performing; and in another sense it is so hard as only to be possible for something with supernatural insight” (John Morley, “Voltaire”). Goats are an appropriate figure, because the goat was regarded as a comparatively worthless animal. Hence the point of the elder son's complaint in the parable of the Prodigal: Not so much as a kid (Luke 15:29). The diminutive ( ἐρίφια ) expresses contempt. [source]

Reverse Greek Commentary Search for Matthew 25:32

Luke 15:29 Transgressed [παρηλτον]
Second aorist active indicative of παρερχομαι — parerchomai to pass by. Not even once (aorist) in contrast with so many years of service (linear present).A kid (εριπον — eriphon). Some MSS. have εριπιον — eriphion diminutive, a little kid. So margin of Westcott and Hort. B has it also in Matthew 25:32, the only other N.T. passage where the word occurs.That I might make merry Final clause, first aorist passive subjunctive of the same verb used in Luke 15:23, Luke 15:25. [source]
Luke 15:29 A kid [εριπον]
Some MSS. have εριπιον — eriphion diminutive, a little kid. So margin of Westcott and Hort. B has it also in Matthew 25:32, the only other N.T. passage where the word occurs. [source]
Acts 19:9 Disobedient [επειτουν]
Imperfect again, showing the growing disbelief and disobedience Late verb from κακολογος — kakologos (speaker of evil) for the old κακως λεγω — kakōs legō Already in Mark 7:10; Mark 9:39; Matthew 15:4. Now these Jews are aggressive opponents of Paul and seek to injure his influence with the crowd. Note “the Way” as in Acts 9:2 for Christianity. He departed from them Second aorist active participle of απιστημι — aphistēmi made an “apostasy” (standing off, cleavage) as he did at Corinth (Acts 18:7, μεταβας — metabas making a change). Separated the disciples (απωρισεν τους ματητας — aphōrisen tous mathētas). First aorist active indicative of αποριζω — aphorizō old verb to mark limits (horizon) as already in Acts 13:2. Paul himself was a spiritual Pharisee “separated” to Christ (Romans 1:1). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew 25:32). Paul now made a separate church as he had done at Thessalonica and Corinth. In the school of Tyrannus Σχολη — Scholē (our school) is an old word from σχειν — schein (εχω — echō) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of “school,” the Jewish being that of “yoke” as in Matthew 11:29. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds “from the fifth hour to the tenth” as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1 Corinthians 16:19). [source]
Acts 19:9 He departed from them [αποστας απ αυτων]
Second aorist active participle of απιστημι — aphistēmi made an “apostasy” (standing off, cleavage) as he did at Corinth (Acts 18:7, μεταβας — metabas making a change). Separated the disciples (απωρισεν τους ματητας — aphōrisen tous mathētas). First aorist active indicative of αποριζω — aphorizō old verb to mark limits (horizon) as already in Acts 13:2. Paul himself was a spiritual Pharisee “separated” to Christ (Romans 1:1). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew 25:32). Paul now made a separate church as he had done at Thessalonica and Corinth. In the school of Tyrannus Σχολη — Scholē (our school) is an old word from σχειν — schein (εχω — echō) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of “school,” the Jewish being that of “yoke” as in Matthew 11:29. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds “from the fifth hour to the tenth” as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1 Corinthians 16:19). [source]
Acts 19:9 Separated the disciples [απωρισεν τους ματητας]
First aorist active indicative of αποριζω — aphorizō old verb to mark limits (horizon) as already in Acts 13:2. Paul himself was a spiritual Pharisee “separated” to Christ (Romans 1:1). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew 25:32). Paul now made a separate church as he had done at Thessalonica and Corinth. [source]
Romans 1:1 Separated unto the gospel of God [ἀφωρισμένος εἰς εὐαγγέλιον Θεοῦ]
Characterizing the preceding phrase more precisely: definitely separated from the rest of mankind. Compare Galatians 1:15, and “chosen vessel,” Acts 9:15. The verb means “to mark off ( ἀπό ) from others by a boundary ( ὅρος ).” It is used of the final separation of the righteous from the wicked (Matthew 13:49; Matthew 25:32); of the separation of the disciples from the world (Luke 6:22); and of the setting apart of apostles to special functions (Acts 13:2). Gospel is an exception to the almost invariable usage, in being without the article (compare Revelation 14:6); since Paul considers the Gospel rather as to its quality - good news from God - than as the definite proclamation of Jesus Christ as a Savior. The defining elements are added subsequently in Romans 1:3, Romans 1:4. Not the preaching of the Gospel, but; the message itself is meant. For Gospel, see on superscription of Matthew. [source]
Jude 1:19 They who make separations [οι αποδιοριζοντες]
Present active articular participle of the double compound αποδιοριζω — apodiorizō (from απο δια οριζω ορος — apoΔιοριζω — diaαποριζω — horizōαιρεσεις — horos boundary, to make a horizon), rare word, in Aristotle for making logical distinctions, here only in N.T. πσυχικοι — Diorizō occurs in Leviticus 20:24 and πσυχη — aphorizō in Matthew 25:32, etc. See πνευματικος — haireseis in 2 Peter 2:1. [source]
Revelation 2:26 Nations [ἐθνῶν]
See on Matthew 25:32, and see on Gentiles, Luke 2:32. Properly, here, the Gentiles, as opposed to the true Israel of God. [source]

What do the individual words in Matthew 25:32 mean?

And will be gathered before Him all the nations He will separate them from one another as the shepherd separates the sheep from the goats
καὶ συναχθήσονται ἔμπροσθεν αὐτοῦ πάντα τὰ ἔθνη ἀφορίσει αὐτοὺς ἀπ’ ἀλλήλων ὥσπερ ποιμὴν ἀφορίζει τὰ πρόβατα ἀπὸ τῶν ἐρίφων

συναχθήσονται  will  be  gathered 
Parse: Verb, Future Indicative Passive, 3rd Person Plural
Root: συνάγω  
Sense: to gather together, to gather.
ἔμπροσθεν  before 
Parse: Preposition
Root: ἔμπροσθεν  
Sense: in front, before.
ἔθνη  nations 
Parse: Noun, Nominative Neuter Plural
Root: ἔθνος  
Sense: a multitude (whether of men or of beasts) associated or living together.
ἀφορίσει  He  will  separate 
Parse: Verb, Future Indicative Active, 3rd Person Singular
Root: ἀφορίζω  
Sense: to mark off from others by boundaries, to limit, to separate.
ἀλλήλων  one  another 
Parse: Personal / Reciprocal Pronoun, Genitive Masculine Plural
Root: ἀλλήλων  
Sense: one another, reciprocally, mutually.
ποιμὴν  shepherd 
Parse: Noun, Nominative Masculine Singular
Root: ποιμήν  
Sense: a herdsman, esp. a shepherd.
ἀφορίζει  separates 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: ἀφορίζω  
Sense: to mark off from others by boundaries, to limit, to separate.
πρόβατα  sheep 
Parse: Noun, Accusative Neuter Plural
Root: προβάτιον 
Sense: any four footed, tame animal accustomed to graze, small cattle (opp. to large cattle, horses, etc.), most commonly a sheep or a goat.
ἐρίφων  goats 
Parse: Noun, Genitive Masculine Plural
Root: αἴξ 
Sense: a kid, a young goat.