The Parable of the Sheep and the Goats
in Light of the Prior Context
By Jonathan Mitchell
The parables given by Jesus in Mat. 21-25 follow His "Triumphal Entry" into Jerusalem, and are spoken to His disciples and to the gathered crowd, which included the scribes and the Pharisees. The focus of this article will be to point out that, from His acted-out parable of casting out of the temple courtyard all those who "sold and bought in the temple" (21:12-13), there is a continued context of judgment parables which terminate with the parable of the sheep and the goats. It is our conclusion that the negative judgments (there are positive ones, too) are all aimed at the same group of people: the Judean leadership of that present time, which is represented primarily by the current chief priests, the elders in Jerusalem, the scribes, and the Pharisees, in His current audience. We will also point out the results of the negative judgments, in His parables, and see if there is a consistency that threads through the varied scenarios which compose the varied judgment situations. In other words, are all the parables basically saying the same thing? Also, are these judgments pronounced upon the same people?
In 21:23, the chief priests and elders challenge Jesus' actions, which are recorded in vs. 12. They ask by what authority He had done them. Verses 24-32 offer us His response to them by way of the parable of the two sons (28-32) is which His point was which of the two actually did the will of their father. They answered correctly, but then He told them that those whom they constituted to be sinners (publicans and prostitutes) would go into God's kingdom before them - because these social outcasts had believed the teachings of John the Baptist, but these Judean leaders had not changed their thinking, nor had they believed John (vs. 32).
Verse 33 begins another parable, which also ends in judgment (vss. 43-44), and then vs. 45 informs us that when the chief priests and Pharisees had heard these parables,
"they perceived that He spoke about them."
We suggest that this sets the tone for the next four chapters, which mainly denounce this same group, with 22:1 opening with,
"And Jesus answered and spoke unto THEM, again, by parables, and said."
The parable of a king and the marriage of his son (22:2-13) speaks of the king inviting folks that he knew (the Judeans), but later killing the murderers and burning their city (22:7 - prophetic of AD 70?). Then the parable returns to the wedding feast where a man, who is inappropriately dressed, is removed from the feast (put outside, into the dark, and then expresses sorrow and regret - vs. 13 - because he missed out on the party). This is followed by dialogues with Pharisees, those of Herod's political party, and then with the Sadducees, and then again with Pharisees, until no one was able to answer Him or ask Him anything else (vs. 46).
Chapter 23 reports Jesus speaking to the multitudes and to His disciples. His teachings are filled with rebukes and denunciations of the scribes and the Pharisees. He repeatedly calls them hypocrites, and in vs. 33 He calls them a generation of poisonous snakes, and rhetorically asks them:
"How can you flee and escape from the judging which has the qualities, character and significance of the Valley of Hinnom (= the sentence to the city dump [Greek: Gehenna]; the deciding which pertains to the waste depository of the city)?" [cf Jer. 19:1-15; Jn. 8:44]
In the next verses (34-36), He tells them what He will do:
34. Because of this - look and consider! - I, Myself, am continuing in commissioning and sending off to you people prophets, wise people and scholars (scribes; theologians of the Law). Of them, [some] you folks will proceed to be killing, and [some] you will proceed to crucify (hang and put to death on stakes). Further, of them [some] you people will continue severely whipping (scourging; lashing) within your synagogues, and then you, yourselves, will continue pursuing and persecuting [them] from city to city (or: town to town), [Acts 9:1ff]
35. "with the result that upon you, yourselves, can (or: would; should) come all [the] just (equitable; rightwised) blood being continuously poured out (or: spilled) upon the (or: this) Land - from the blood of rightwised (just; fair; in-right-relationship; upright) Abel, until the blood of Zechariah, the son of Barachiah (or: Baruch; [Gospel of the Nazoreans reads: Jehoiada - 2 Chron. 24:20]), whom you people murdered between the Temple and the altar. [cf Rev. 17:6]
36. "Assuredly (Amen; Count on it), I am now saying to you people, it will progressively move toward this point, and then arrive - all these things! - upon THIS generation!
Next, in 23:37-39, Jesus pronounces judgment upon Jerusalem. Then follows chapter 24, with all its predictions which were fulfilled in AD 70 (note: with the exception of what happened to the temple and to Jerusalem, at that time, futurist interpreters see the majority of this chapter as speaking about something happening at some time in future) But in 24:34, He informs them that their present generation would not pass until
"the sign of the Son of Man appears"
in the atmosphere, and His agents gather "the elect" (the chosen ones) from the four directions and the ends of the Land (vss. 30-31). Verse 42 instructs His disciples,
"Therefore, you folks stay constantly awake, be ever alert, and continue watchful, because you have not seen, nor do you thus know, in what sort of day your Owner (Lord) is in the habit of coming (or: for what kind of day your Master repeatedly comes)."
Following this (in vs. 43), Jesus gives an example of a good householder who keeps watch in order to protect the house from burglars, and then (vs. 44) admonishes His disciples,
"Because of this, you yourselves progressively come to be ready and prepared as well, because at an hour for (= about) which you are not normally thinking (imagining; supposing; = expecting), the Son of the Man (= the eschatological Messiah figure; humanity's son) is normally (or: repeatedly) coming."
Verses 45-47 proceed in presenting a positive judgment:
"Who, consequently (or: really), is the faithful (trustworthy; loyal) and thoughtful (prudent; sensible; discreet; considerate) slave whom the owner (lord; master) set down upon (or: = places in full control over) his household servants (domestics) [with the directive] to give to them nourishment within a fitting situation (or: sustenance at the proper time; food and provision, in season)? That slave is happy and blessed whom his owner (lord; master), upon at some point coming, will proceed in finding [him or her] habitually doing thus. Truly (Amen; It is so), I am now saying to you folks, that he will proceed in setting him down upon (or: = place him in full control over) all his possessions and things by which he normally subsists."
This reminds us of what Jesus says to the sheep, in 25:34, another positive judgment:
"Come here, you folks having received words of ease and well-being from (or: having been spoken well of by; or: having received the blessing of; or: bearing thoughts, ideas, expressions and the Word of goodness from) My Father! At once come into possession of the inheritance of, and enjoy the allotment of, [the place of, or realm of] the reign (or: kingdom; realm; activity of sovereignty) having been prepared and made ready from a founding (a casting down [as of a foundation; or: of seed]) of a system (or: of an aggregate of humanity; of an arranged order; of a world of government, religion and society)." [cf Isa. 58:8-14]
In contrast to 24:45-47, Jesus next instructs them about an opposite situation, and the resulting judgment:
48. "But if that worthless (ugly; bad quality) slave should say within his heart, 'My owner (master; lord) continually delays and fails [to come] for a long time,'
49. "and then should start to repeatedly beat his fellow slaves, and may be eating and drinking with the people regularly getting drunk,
50. "the owner (lord; master) of that slave will be arriving on a day in which he is not normally anticipating, and within an hour which he is not usually knowing,
51. "and so he will proceed to be cutting him in two [hyperbole for: severely punish; or, metaphor: cut him off from employment] and then he will proceed putting (placing; setting) his part with the perverse, opinionated scholars who have all the answers and are hyper-critical and overly judgmental (hupokrites). The weeping, moaning and the grinding of the teeth will continue being in that place and situation."
This judgment reminds us of previous illustration, in 22:13 (what happened to the man in inappropriate attire), as well as of what we will find in 25:10-13 (what the foolish virgins experienced), and in 25:29-30 (the loss of employment for the useless servant), where those who did not do the right thing lost out, or missed out. And so, we see a pattern in the negative judgments. All of them fail to do what should be done. We suggest that all of these parables were speaking about the failures of the Judean leadership in the first century AD. It is because of all of this that Jesus had said to the chief priests and Pharisees:
"Because of this, I am now saying to you men that God's Reign and Realm (or: the kingdom of God; the influence and activity of God's sovereignty) will be progressively lifted up away from you folks, and it will proceed being given to an ethnic multitude (or: nation; people group; swarm of people) consistently producing its fruit!" (21:43)
By following this brief outline of the trail of Jesus' final judgment parables, we come to the last one, given only in the Gospel of Matthew. Traditional eschatology has put the setting of the parable of the sheep and the goats (literally, "kids," as the Greek text uses the diminutive form, "little, or immature, goats") at some "end of time" final judgment, at the coming of the Son of man. So let us examine the illustration, which begins at 25:31,
"Now whenever the Son of the Man (= Adam's son; = the eschatological messianic figure; = the representative human) may come within His manifestation which calls forth praise (or: glory; assumed appearance) - as well as all the [other MSS add: set-apart] agents (folks with the message; messengers) with Him - at that time He will continue sitting down upon a throne which has the quality and character of His praise-inducing manifestation (or: which is His glory; or: of His good reputation; from the glory of His assumed appearance)."
We suggest that this setting parallels our current situation which is symbolically presented in Heb. 12:22-24. But it informs us that this is a judgment parable (the throne), using eschatological imagery. The setting is different, but is this really any different from the coming of the bridegroom, in 25:6-13, or the return of the lord, in 25:19, or the coming of the Son of Man, in 24:42-51, or the coming of the lord of the vineyard, in 21:40? They all represent comings... perhaps pointing to the same eschatological event, or perhaps pointing to different aspects of the same event, or even to a variety of comings. We find Christ coming to the various churches in Rev. 2-3, where 2:1 informs us of His constant presence among those churches, walking around within them. But let us continue, in Mat. 25:32,
"And thus all the ethnic multitudes (or: nations; people groups) will continue being collected and gathered together in front of Him, and so He will continue marking off boundaries and separating them from one another, just as the shepherd is habitually separating [as in separate pens or groups] the sheep away from the kids (the immature goats)."
Observe, from the present tense of the verb in the last clause, that this is something that is habitually done. The inference would be that this was a normal occurrence - why else would He use this practice for His illustration? Such an action, by a shepherd with his herds, would not have been a one-time event. Also, take note that both groups are clean animals, that they were used in sacrifices (as on the Day of Atonement), and here, that they continue being a part of the shepherd's herd. But we will see that he deals differently with each group. And He gives us the reason for these differences.
Now differing opinions are held in regard to how the Greek word "ethnos" (here in the plural) should be rendered. Some think that it should be "all the nations," but this view seems inconsistent to us, when this parable is considered in its larger context through which we have just traveled, above. We know from Jesus' other parables, in all of the Gospels, to whom the term "sheep" refers: His disciples; those who are joined to Him (Jn. 15:1ff). As we read this parable, we see that the shepherd's separation of these ethnic multitudes into two groups is based upon good works of love and care... or the absence of such (vs. 44). There is no reference as to whether or not they believed in the Son of Man. It was all about love lived out, or the lack of awareness of people's needs. How many of us have at one time or another lived as goats, in this sense? But, moving on, vs. 33 tells us:
"And so He will continue making the sheep, on the one hand, to stand at [places to] His right [note: the place of power and receiving], yet on the other hand, the kids (immature goats) at [places to His] left (or, idiomatically: = out of misfortune)."
Before we proceed, we wish to point out that goats are a valuable commodity. No shepherd would ever destroy or render useless a herd of goats. Even when they ate them (e.g., Lu. 15:29) they would use even their skins (as wine bags; as clothing). Also, is there significance that Jesus used the word "kids," meaning that these folks were immature? Having worked on a goat dairy, we are quite familiar with the behavior of kids. They can be frustrating. They need to be trained.
In vs. 34, the positive judgment proceeds:
"At that time (or: point), the King (or: Reigning One) will proceed saying to the folks at [the places to] His right, 'Come here, you folks having received words of ease and well-being from (or: having been spoken well of by; or: having received the blessing of; or: bearing thoughts, ideas, expressions and the Word of goodness from) My Father! At once come into possession of the inheritance of, and enjoy the allotment of, [the place of, or realm of] the reign (or: kingdom; realm; activity of sovereignty) having been prepared and made ready from a founding (a casting down [as of a foundation; or: of seed]) of a system (or: of an aggregate of humanity; of an arranged order; of a world of government, religion and society)." [cf Isa. 58:6-14]
We find the reason for this reward in vss. 35-36, their ministry to the needs of others, and vs. 40 explains that this ministry was in fact to Him.
Now we come to those who were oblivious to the needs of others, and to His union with the folks who have those needs. As a part of His herd, these folks need to be awakened to Him in the needy folks, and to the need for themselves to be brought into the right Way of living. Take note that the sheep are called
"the fair, just and rightwised folks who live in right relationship within the Way pointed out" (vs. 37).
These kids need to become rightwised and just. That is the work of Christ: to accomplish this in them.
Verse 41 informs us that they are
"folks having been brought under the curse" (i.e., the Law, Gal. 3:10).
They need to be purified (e.g., Mal. 3:1-3; 1 Cor. 3:12-15). The eonian Fire (Heb. 10:27; 12:29) will burn up their works that were not done in love and care, yet, as in 1 Cor. 3:15, it is by this Fire that they will be delivered. Even for "sheep," recall Peter's words:
"Beloved ones (People who are accepted with an urge for union), do not repeatedly feel like aliens or strangers to the burning (= the action of the Fire, with a view to purifying through the smelting process; [cf Ps. 66:10, 65:10 in LXX, where the verb cognate reads, "Because You, O God... tested and tried us as silver is progressively burned in a smelting furnace, and is tested and tried;" cf Rev. 20:13-15; Mal. 3:2-3; Prov. 27:21]) within and among you folks, which is habitually happening to you with a view toward your being put to the test (or: which is presently repeatedly coming into being in the face of a proving trial for you, and is progressively birthing itself to an examination in you), as though a strange thing, or a foreign or alien occurrence, is repeatedly (or: constantly; habitually) walking together (or: coalescing - Scot McKnight) with (or: in; among; for) you folks." [cf Rev. 3:10]
We are reminded, here, of Jesus' words in Mk. 9:49,
"Indeed, everyone (or: It follows that all humanity) will be salted (seasoned and preserved) in (with; by; for) Fire! [other MSS add: - even every sacrifice is to be salted with salt]"
But for now, these folks must "continue proceeding on [their] way (or: keep on journeying), away from" Him. Yet consider what Jesus said "going off, away from Him," in Mat. 7:23,
"And at that time I will repeatedly confess assuredly to them, 'I never came to know or became acquainted with you folks (or: I not even once had intimate, experiential knowledge of you). Those people habitually working (performing; or: making a trade of; making a living in) the lawlessness are now to go off to a space (or: territory) away, and proceed in giving way to Me and making room for Me.'"
There was a purpose for their going away: to proceed giving way to Him and making room for Him. This calls to mind Heb. 12:
11. Now on the one hand, all discipline (instruction; child-training; education) with a view to (or: face to face with) what is presently at hand, does not at the time seem to be joyous or fun, but to the contrary [is] painful and full of sorrow and grief; however afterwards (or: subsequently), to, for, in, and by, those having been gymnastically trained (exercised without clothing; = working-out while stripped of self-works) through it, it is constantly and [cf Jas. 3:18] progressively yielding fruit having the character and qualities of Peace and Harmony from the Joining, which is a flowing together in eschatological deliverance of being turned in the right direction (or: of fair and equitable dealings in rightwised relationships which are in line with the Way pointed out: rightness and justice from covenant inclusion and participation).
12. Because of which [education], "straighten up (or: build anew and restore) those limp hands hanging down helplessly, and those knees having been paralyzed or loosened at the sides," [Isa. 35:3]
13. and then, "make straight and upraised wheel-tracks (or: trails) for your feet," [Prov. 4:26] so that what is crippled in the feet (lame; limping; deprived of foot) may not be turned or twisted out (or: lest it be wrenched out of place or be dislocated; or: = cause one to "fall totally out of the race" - T.E. Denton), but rather can and would be healed. [cf Rom. 15:1; Gal. 6:2]
14. You folks be continuously pursuing "Peace and Harmony of the Joining" with all people (or: a joining with all folks) - as well as the process and resultant state of being different and set-apart (or: this sacredness; the sanctification; or: = the situation of being set aside for God's use), apart from which not even one person will proceed in seeing (or: continue perceiving; = keep on experiencing) the Lord [= Yahweh or Christ] - [cf Mat. 5:8]
We should expect no less than the above, in Heb. 12, from God's dealing with the immature, thoughtless and unaware "little goats." Recall the pronouncement of John the Immerser,
"He, Himself, will proceed immersing (dipping; baptizing) you folks within the midst of a set-apart Breath-effect and Fire" (Mat. 311b). [cf Isa. 4:4 Acts 1:5; Tit. 3:5; Rev. 20:9-10, 14-15]
This final of Jesus' parables, in Matthew, ends with divergent times for the sheep and for the kids. The sheep will have tongues of Fire sitting upon them (Acts 2:3), while the kids,
"will continue going off (or: coming away) into an eonian pruning (a lopping-off which lasts for an undetermined length of time; an age-lasting correction and rehabilitation; a pruning which brings more and better fruit, and which has its source in, and its character from, the Age; a cutting off for an era, or during the ages)." (25:46)
How we interpret verses 41 and 46 will be informed by how we interpret God's judgments, so consider:
"When Your judgments are in the earth, the inhabitants of the world will learn righteousness" (Isa. 26:9b).
This trail of judgment parables has pointed to the recipients of God's negative judgments being the leadership of Second Temple Judaism, in the midst of the 1st century AD. Paul pictured this same thing by referring to them as branches that were broken out (like the "lopping-off" of 25:46, above) of their olive tree... but they could be grafted back in, again (Rom. 11:23), because God's plan is to have mercy upon ALL (Rom. 11:32). Even Christ's fruit-bearing branches receive pruning (Jn. 15:2).
Jonathan
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