When the Son of Man
The title "Son of Man" is deeply rooted in the Old Testament, particularly in the book of Daniel 7:13-14, where it describes a messianic figure endowed with authority, glory, and sovereign power. In the New Testament, Jesus frequently uses this title to refer to Himself, emphasizing both His humanity and His divine authority. The phrase underscores the fulfillment of prophecy and the dual nature of Christ as both fully God and fully man. It is a reminder of the humility of Christ's incarnation and the majesty of His second coming.

comes in His glory
The Greek word for "glory" is "doxa," which conveys a sense of splendor, honor, and divine radiance. This phrase points to the eschatological event of Christ's return, not in the humility of His first coming, but in the full manifestation of His divine majesty. The glory of Christ is a central theme in Christian eschatology, symbolizing the ultimate revelation of His divine nature and the fulfillment of God's redemptive plan. It inspires believers to live in anticipation of this glorious return, maintaining faith and hope.

and all the angels with Him
The presence of "all the angels" signifies the magnitude and importance of this event. Angels, as messengers and servants of God, are often depicted in Scripture as attending significant divine actions, such as the annunciation to Mary or the resurrection of Christ. Their accompaniment of Christ at His return highlights the cosmic significance of the event and the establishment of divine order. It serves as a powerful reminder of the spiritual realm's involvement in God's plan and the ultimate victory over evil.

He will sit on His glorious throne
The imagery of Christ sitting on a "glorious throne" evokes the image of a king assuming His rightful place of authority and judgment. In the ancient Near Eastern context, a throne symbolizes power, sovereignty, and the right to judge. This phrase assures believers of Christ's ultimate authority and the establishment of His kingdom. It is a call to recognize His lordship and to live in accordance with His teachings, knowing that He will judge the nations with righteousness and justice. The throne is not just a seat of power but a symbol of the fulfillment of God's promises and the hope of eternal life for those who follow Him.

(31) When the Son of man shall come.--We commonly speak of the concluding portion of this chapter as the parable of the Sheep and the Goats, but it is obvious from its very beginning that it passes beyond the region of parable into that of divine realities, and that the sheep and goats form only a subordinate and parenthetic illustration. The form of the announcement is in part based, as indeed are all the thoughts connected with the final Advent, upon the vision of Daniel 7:13. The "throne of His glory" is that which He shares with "the Ancient of Days," the throne of Jehovah, surrounded with the brightness of the Shechinah.

Verses 31-46. - The final judgment on all the nations. (Peculiar to St. Matthew.) Before entering upon the exposition of this majestic section, which is a prophecy, not a parable, we have to settle the preliminary question as to who are the subjects of the judgment here so graphically and fearfully delineated. Are they only the heathen, or Christians, or all mankind without exception? The Lord's present utterance is plainly the development of the account of the parousia in Matthew 24:30, 3l. There those that are gathered are "the elect," nothing being said concerning the rest of mankind; here we have the forecast completed, both righteous and unrighteous receiving their sentence. "All the nations" usually represent all Gentiles distinguished from the Jews. But there is nothing to indicate separate judgment for the Jew and Gentile. Equally unlikely is the notion that the transaction is confined to the heathen, whether the opinion is grounded on a supposed extension of the mercies of Christ to those ignorant of him, but having lived according to the laws of natural religion; or whether it assumes as certain that believers will not be judged at all (an erroneous deduction from John 5:24). It seems, on the one hand, incongruous that persons who have never heard of Christ should be addressed as "blessed of my Father," etc., ver. 34: and it seems, on the other hand, monstrous that such, having failed through ignorance and lack of teaching, should be condemned to awful punishment. That Christians alone are the persons who are thus assembled for judgment is not likely. Is there, then, to be no inquisition held on the life and Character of non-Christians? Are they wholly to escape the great assize? If not, where else does Christ refer to their case? What reason can be given for the exclusion of this great majority from the account of the proceedings at the last day? It appears, on the whole, to be safest to consider "all the nations" as meaning the whole race of men, who, dead and living, small and great, Jew and Gentile, shall stand before God to be judged according to their works (Revelation 20:11-13). This is not a parable, but a statement of future proceedings by him who himself shall conduct them. It is not a full account of details, but an indication of the kind of criteria which shall govern the verdicts given. Verse 31. - When (ὅταν δὲ, but when). The particle, unnoticed in the Authorized Version, indicates the distinction between this section and the preceding parables, the latter exemplifying the judgment specially on Christians, this setting forth the judgment on the whole world. Son of man. With his glorified body, such as he was seen at his Transfiguration (Acts 1:11). In his glory. The term occurs twice in this verse, as elsewhere (Matthew 16:27; Matthew 19:28; Matthew 24:30, where see notes) denoting that then his humiliation will have passed away, and he will appear as he is. All the holy angels with him. "Holy" is probably a transcriber's addition, which has crept into the later text. The Vulgate omits it. At this time all the family of heaven and earth shall be assembled (Matthew 16:27; Deuteronomy 33:2). Of angels and men none shall be wanting. "Omnes angeli, omnes nationes. Quanta celebritas!" (Bengel). Then shall he sit, etc. He shall take his seat as Judge on his glorious throne trey. 20:11), surrounded by the angels and the saints (Jude 1:14; Revelation 19:14). Observe, this was spoken three days before his death (comp. Matthew 26:53, 64).

Parallel Commentaries ...


When
Ὅταν (Hotan)
Conjunction
Strong's 3752: When, whenever. From hote and an; whenever; also causatively inasmuch as.

the
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Son
υἱὸς (huios)
Noun - Nominative Masculine Singular
Strong's 5207: A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship.

of Man
ἀνθρώπου (anthrōpou)
Noun - Genitive Masculine Singular
Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

comes
ἔλθῃ (elthē)
Verb - Aorist Subjunctive Active - 3rd Person Singular
Strong's 2064: To come, go.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

glory,
δόξῃ (doxē)
Noun - Dative Feminine Singular
Strong's 1391: From the base of dokeo; glory, in a wide application.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

all
πάντες (pantes)
Adjective - Nominative Masculine Plural
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

the
οἱ (hoi)
Article - Nominative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

angels
ἄγγελοι (angeloi)
Noun - Nominative Masculine Plural
Strong's 32: From aggello; a messenger; especially an 'angel'; by implication, a pastor.

with
μετ’ (met’)
Preposition
Strong's 3326: (a) gen: with, in company with, (b) acc: (1) behind, beyond, after, of place, (2) after, of time, with nouns, neut. of adjectives.

Him,
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

He will sit
καθίσει (kathisei)
Verb - Future Indicative Active - 3rd Person Singular
Strong's 2523: Another form for kathezomai; to seat down, i.e. Set; intransitively, to sit; figuratively, to settle.

on
ἐπὶ (epi)
Preposition
Strong's 1909: On, to, against, on the basis of, at.

His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

glorious
δόξης (doxēs)
Noun - Genitive Feminine Singular
Strong's 1391: From the base of dokeo; glory, in a wide application.

throne.
θρόνου (thronou)
Noun - Genitive Masculine Singular
Strong's 2362: From thrao; a stately seat; by implication, power or a potentate.


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NT Gospels: Matthew 25:31 But when the Son of Man comes (Matt. Mat Mt)