Matthew 25:31 · Bible study
Matthew 25:31 Commentary: Son of Man's Glorious Return
Greek · 10 what the commentators say
Meaning in one sentence
Explore the meaning of 'Son of Man' and the glorious throne judgment in Matthew 25:31 with scholarly insights and pastoral application.
Research Summary
- Meaning: Jesus will return in glory as the Son of Man, accompanied by angels, to take his throne as judge over all.
- Key words: 'Son of Man' (allusion to Daniel 7:13, 14), 'glory' (divine and kingly splendor), 'throne of his glory' (Semitic intensive, a throne characterized by majesty and judicial authority).
- Main debate: Whether this refers to the final judgment or the destruction of Jerusalem. Barnes, Calvin, and the majority of commentators affirm the final judgment, given the gathering of all nations and eternal outcomes.
- Theological theme: The exaltation of Christ after humiliation; the certainty of a universal judgment; the connection between Christ's identity as the human Son of Man and his divine authority as Judge.
- Best use: To inspire hope and urgency in light of Christ's return, and to link faithful service to the King who identifies with the least of his brothers (Matthew 25:40).
Translation Comparison
BSB Berean Standard Bible 2020
When the Son of Man comes in His glory, and all the angels with Him, He will sit on His glorious throne.
WEB World English Bible 2000
“But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory.
KJV King James Version 1769
When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:
ASV American Standard Version 1901
But when the Son of man shall come in his glory, and all the angels with him, then shall he sit on the throne of his glory:
YLT Young's Literal Translation 1898
`And whenever the Son of Man may come in his glory, and all the holy messengers with him, then he shall sit upon a throne of his glory;
Darby Darby Bible 1890
But when the Son of man comes in his glory, and all the angels with him, then shall he sit down upon his throne of glory,
Douay-Rheims Douay-Rheims Bible 1899
And when the Son of man shall come in his majesty, and all the angels with him, then shall he sit upon the seat of his majesty.
Translations in other languages (10 available)
Y cuando el Hijo del hombre venga en su gloria, y todos los santos ángeles con él, entonces se sentará sobre el trono de su gloria.
E quando o Filho do homem vier em sua glória, e todos os anjos com ele, então ele se assentará sobre o trono de sua glória.
Lorsque le Fils de l’ homme viendra dans sa gloire, avec tous les anges, il s’ assiéra sur le trône de sa gloire.
Wenn aber des Menschen Sohn kommen wird in seiner Herrlichkeit und alle heiligen Engel mit ihm, dann wird er sitzen auf dem Stuhl seiner Herrlichkeit,
En wanneer de Zoon des mensen komen zal in Zijn heerlijkheid, en al de heilige engelen met Hem, dan zal Hij zitten op den troon Zijner heerlijkheid.
Or quando il Figliuol dell’uomo sarà venuto nella sua gloria, avendo seco tutti gli angeli, allora sederà sul trono della sua gloria.
A gdy przyjdzie Syn człowieczy w chwale swojej, i wszyscy święci Aniołowie z nim, tedy usiądzie na stolicy chwały swojej,
Когда же приидет Сын Человеческий во славе Своей и все святые Ангелы с Ним, тогда сядет на престоле славы Своей,
「 當 人 子 在 他 榮耀裡、 同著 眾 天使 降臨的時候， 要坐 在 他 榮耀 的寶座上。
But when the Son of man comes in his glory, and all the angels with him, then will he be seated in his glory:
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 25:31
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Matthew 25:31 describes Christ's second coming in glory for judgment. Barnes affirms this is the final judgment, not the destruction of Jerusalem, because all nations are assembled and eternal destinies are assigned. Calvin emphasizes that Jesus contrasts his present humiliation with future revelation, calling believers to patience. The title 'Son of Man' deliberately echoes Daniel 7:13, 14, where a human-like figure receives an everlasting kingdom and dominion. Clarke notes a textual variant: some early manuscripts omit 'holy' before 'angels', but the majority reading is secure. The 'throne of his glory' is a Semitic construction (Gill, JFB) indicating a throne characterized by glory and judicial authority. Wesley speaks of the majesty of this scene, calling it one of the noblest instances of the true sublime. All point to one certain event: Jesus will return in visible glory, attended by angels, to take his seat as judge.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Jesus, identifying himself as the Son of Man from Daniel 7, will return in full divine glory, attended by angels, to assume the throne of judgment. This event is certain and will involve a separation of the righteous and the wicked (Matthew 25:32–46).
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the Son of Man | Jesus uses 'Son of Man' as his own title, drawing on Daniel 7:13, 14 to describe a figure who receives an everlasting kingdom. | Some traditions emphasize the title as highlighting Jesus' full humanity, while others see it as a direct claim to the divine authority of the Danielic figure, both agree he is the Judge. |
| Timing of the Coming | All agree the event is future from Jesus' perspective and will involve a gathering of all nations (v. 32). | Most hold this is the final judgment at the end of the age. A minority read it as the destruction of Jerusalem in AD 70, but Barnes, Calvin, and others argue the details (eternal rewards, universal scope) fit only the final judgment. |
| Presence of Angels | Angels will accompany Christ at his return, as testified in multiple passages (Matthew 16:27, 2 Thessalonians 1:7). | Some early manuscripts omit the word 'holy' before 'angels' (Clarke); the majority include it. The difference is minor, as the context and parallel passages affirm they are holy angels. No significant theological divergence. |
| The Throne of his Glory | The phrase signifies Christ's kingly and judicial authority; it is the seat from which he will judge. | Barnes argues against taking it as a literal material throne, describing it as figurative language for his role as King and Judge. Others, like Clarke, accept a literal glorious throne without denying its symbolic meaning. Both agree on the reality of his authority. |
Historical & Cultural Context
This verse sits at a pivotal transition in the Olivet Discourse (Matthew 24, 25). Jesus has just finished three parables about readiness, the faithful servant, the ten virgins, and the talents. Now he shifts from parable to unmistakable prophecy. The disciples had asked about 'the end of the age' (Matthew 24:3), and Jesus has been answering their questions about signs and timing.
The title 'Son of Man' carries deep Old Testament resonance. In Daniel 7:13, 14, 'one like a son of man' comes with the clouds of heaven to the Ancient of Days and receives dominion, glory, and an everlasting kingdom. That figure is given authority that belongs only to God. By applying this title to himself, Jesus claims that identity, and he does so repeatedly in the Gospels, often in contexts of both suffering (Matthew 17:12) and coming glory (Matthew 16:27). Here, the humiliation of the cross gives way to the enthronement of the judge.
The image of angels attending the divine judge appears in Deuteronomy 33:2 and Zechariah 14:5. 'The throne of his glory' is a Semitic intensive construction, like 'the king of glory' in Psalm 24, meaning a throne that radiates majesty. In the ancient world, a throne was the symbol of royal authority. Jesus sitting on it signals that his kingly power, hidden in his earthly ministry, will be fully displayed at his return.
For first-century Jews, this language answered their hope for a Messiah who would bring justice. For Jesus' disciples, it corrected any assumption that his kingdom would come immediately (Calvin). The verse forces a decision: the one who came humbly to serve (Matthew 20:28) will come as King and Judge.
Textual Notes
The phrase 'holy angels' (ἅγιοι ἄγγελοι) is present in the majority of Greek manuscripts. Clarke notes that 'the word αγιοι is omitted by many excellent manuscripts, versions, and fathers,' with Mill and Bengel approving the omission. However, the parallel in Matthew 16:27 mentions 'his angels' without 'holy,' and the concept of angels as holy beings is assumed. The variant does not affect the meaning. No other significant textual variants in this verse are noted by the consulted sources.
Reception History
Matthew 25:31 has shaped Christian hope and liturgy for centuries. The Nicene Creed echoes its language: 'He will come again in glory to judge the living and the dead.' Early church fathers read it as a clear prophecy of Christ's second coming and the universal judgment. In the medieval period, it inspired depictions of Christ in majesty seated on a judgment throne, often with angels surrounding him. The verse also plays a central role in sermons on the parable of the sheep and the goats that follows, tying eschatology to ethics. Protestant Reformers like Calvin used it to comfort believers facing persecution, pointing to the full display of Christ's glory as the ground of their hope. In all traditions, this verse remains a key text for understanding Jesus' own teaching on his return and the final judgment.
Preaching This Verse
Three-point outline
- The Coming of the Son of Man in Glory. Jesus, who came in humility as a servant, will return in his own glory, the glory he shared with the Father before creation (John 17:5). This connects directly to Daniel 7:13, where the Son of Man receives an everlasting kingdom.
- The Attending Company of Angels. 'All the holy angels with him', this is no secret return. The heavenly host accompanies the Judge, not merely as spectacle but as ministers who will gather the elect and execute his sentence (Matthew 13:41, 24:31).
- The Enthronement of the Judge. 'Then he will sit on the throne of his glory.' Sitting denotes authority completed. The throne is not a literal piece of furniture (Barnes); it is the seat of judicial power from which the King will separate the sheep and the goats.
Five-point outline
- The Promise of Return: 'When the Son of Man comes', not if, but when. This is the blessed hope of the church.
- The Display of Majesty: 'In his glory', the fullness of his divine and kingly splendor will be visible to all.
- The Heavenly Procession: 'All the holy angels with him', no earthly court compares to this retinue.
- The Seat of Authority: 'He will sit', the posture of a judge who has finished his work and now rules.
- The Throne of Majesty: 'On the throne of his glory', the eternal dominion promised in Daniel is now established before every eye.
Illustration hooks
- The entrance of a judge into a packed courtroom: everyone rises, the gavel falls, and the room goes silent. Jesus' return has that weight, multiplied infinitely.
- A long-distance runner who hears the announcement of the final lap. The waiting is almost over; the finish line is in sight. This verse calls believers to endurance with a clear finish in view.
- A child who has been away from home for a long time finally sees a parent waiting at the gate. The joy of reunion is part of this hope: the King who is also the Beloved.
Questions your congregation is asking
- 'Will I know when Jesus is about to return?' The verse gives no timing; it focuses on certainty and readiness.
- 'What about those who have never heard of Christ? How will they be judged?' This passage does not answer that directly; it emphasizes that deeds done to the needy are deeds done to Christ.
- 'Can I know for sure that I am among the sheep?' The assurance is in faith in Christ and in a life that reflects his love, imperfectly, but genuinely.
Leading a Discussion
This verse marks the turning point in Jesus' teaching: he stops speaking in parables and plainly describes his future return as Judge. For small groups, it invites a conversation about hope, readiness, and the connection between Christ's identity and our daily choices.
Discussion questions
- Read Matthew 25:31. What does this verse tell you about Jesus himself? List everything you observe about who he is and what he will do.
- Why do you think Jesus uses the title 'Son of Man' here rather than 'King' or 'Lord'? How does Daniel 7:13, 14 help us understand this title?
- How does the mention of 'all the holy angels' affect your picture of the judgment day? What role do angels play in this scene?
- Some readers have wondered whether 'the throne of his glory' is a literal object. What does the throne represent in biblical imagery? (See Psalm 9:7, Proverbs 16:12.)
- This verse follows three parables about waiting and working. Why does Jesus end the discourse with this direct prophecy instead of another story?
- If we truly believed Jesus would return in glory as Judge, what would change about how we live this week? What would stay the same?
- How does this verse give you hope? How does it challenge you?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Psalms 9:7 | But Yahweh reigns forever. He has prepared his throne for judgment. |
| Daniel 7:13 | “I saw in the night visions, and behold, there came with the clouds of the sky one like a son of man, and he came even to the Ancient of Days, and they brought him near before him. |
| Daniel 7:14 | Dominion was given him, and glory, and a kingdom, that all the peoples, nations, and languages should serve him. His dominion is an everlasting dominion, which will not pass away, and his kingdom one that will not be destroyed. |
| Zechariah 14:5 | You shall flee by the valley of my mountains, for the valley of the mountains shall reach to Azel. Yes, you shall flee, just like you fled from before the earthquake in the days of Uzziah king of Judah. Yahweh my God will come, and all the holy ones with you. |
| Matthew 16:27 | For the Son of Man will come in the glory of his Father with his angels, and then he will give to everyone according to his deeds. |
| Matthew 19:28 | Jesus said to them, “Most certainly I tell you that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. |
| Matthew 25:6 | But at midnight there was a cry, ‘Behold! The bridegroom is coming! Come out to meet him!’ |
| Matthew 26:64 | Jesus said to him, “You have said so. Nevertheless, I tell you, after this you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
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What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke points out a textual uncertainty about whether the angels with Christ are called holy. He suggests that evil angels may also attend, taking those on the left as their prey. The throne of glory he identifies as Christ's glorified human nature at the Father's right hand.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that this passage describes the final judgment, not the destruction of Jerusalem, because all nations are gathered, the righteous and wicked are separated, and the rewards are eternal. He explains that Christ’s glorious throne is figurative language, picturing him as king and judge.
Calvin's Commentaries Reformed 1564
Calvin stresses that Christ describes His coming in glory to keep disciples from being discouraged by the delay of His kingdom. Though Christ already reigns at the Father's right hand, that glory is hidden; only at the last day will the full display of majesty appear, sustaining believers for patient endurance.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible discusses whether "all nations" means everyone or only Gentiles, noting the standard of judgment is based on simple justice that all people recognize. It also observes that goats were not considered evil in the East; the shepherd's separation is simply a familiar image of division.
Geneva Bible Notes Reformed 1599
And when the Sonne of man commeth in his glory, and all the holy Angels with him, then shall he sit vpon the throne of his glorie,
Gill's Exposition of the Bible Baptist 1748
Gill narrows the judgment scene to professing Christians only, not all humanity. He contrasts Christ's humble first coming with his future appearance in divine and mediatorial glory, attended by ministering angels who will separate the righteous from the wicked.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights that the glory Christ returns with is His own personal glory, not a borrowed one. He will be accompanied by all the holy angels and will take His seat on a throne that represents the full authority of His judgment.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley marvels at the majesty and grandeur with which Christ speaks of his own coming with all his holy angels. He calls this one of Scripture's noblest examples of the true sublime, a passage so vivid that readers can hardly imagine themselves anywhere but before that awesome tribunal.