But in the passage before us we have "smoke of torment," of which smoke it is said that it "ascends up for ever and ever," signifying, it would seem, the perpetuity of the _effect_ of the torment. This interpretation accordingly agrees with that previously given (p. 61) relative to "the lake of fire burning with brimstone." There is, however, this difference to be noted, that whereas the present passage relates especially to the effect of the _pain and torment_ attendant upon the _process_ of being judged, the other speaks of the effect of the second _death_ to {66} which the wicked, after being tried by the judgment, are condemned. The portion of Scripture contained in Matt. xxv. 31-46, gives, concerning the awards to be respectively adjudged to the righteous and unrighteous, and the final consequences of the judgment, certain revelations, symbolically expressed, which are made by the Lord himself, the future Judge. In order to complete the argument from Scripture respecting the effect of judgment, we must endeavour to interpret these revelations. "When the Son of man shall come in his glory, and all the holy angels with him, he will sit on the throne of his glory: and all nations will be gathered before him: and he will separate them one from another, as a shepherd separates the sheep from the goats; and he will place the sheep on his right hand, and the goats on his left" (_vv._ 31-33). We are thus told that all of all nations will come into the presence of the Judge, and that he will separate them into two portions, as distinct the one from the other as sheep are from goats. From what is said farther on we gather that one portion are "the just" (_oi dikaioi_, _v._ 37), and the other the unjust; but no mention is made of a particular process of separation. Consequently there is nothing here which contradicts the conclusion before arrived at (p. 38), that the just are separated from the unjust by partaking of the first resurrection; rather, that conclusion is in {67} accordance with this revelation respecting the place of honour "on the right hand" being assigned to the just, and their being prepared to receive it when the whole assembly, just and unjust, are gathered together before the Judge. In _v._ 34, as also in _v._ 40, the Judge is called "the King" (_ho Basileus_), forasmuch as he is "the faithful and true" One, who "in righteousness judges and makes war," and to whom belongs in a special manner the title of "King of kings and Lord of lords" (see Rev. xix. 11, 16).