The sheep and the goats have a different fate. That is pretty clear, or do you deny that?
The Judgement spoken of in Matthew 25 is pretty clear:
First, it is the judgement of
nations, (25:32) in which case they are judged according to the nation, so the individual condition could possibly be swallowed up in that judgement, but this might be pressing a point.
So the sheep to the right, and the goats – and note the Greek means 'kid' as in 'young goats' (which were kept with the sheep) to the left.
"Then he will answer them, saying, ‘Amen, I tell you, inasmuch as you did not do it to one of the least of these my brothers, neither did you do it to me’ and these will go to the chastening of that Age, but the just to the life of that Age."
Two important things here:
The first is that the text is traditionally translated as "And these shall go away into everlasting punishment: but the righteous into life eternal." (KJV)
One:
In both cases, the word translated as 'everlasting' and 'eternal' is the Greek term κόλασιν,
aionios, which does not necessarily mean 'eternal' or 'everlasting', but rather 'an age' or 'a long period of time', in fact in the days when Paul and the Evangelists were writing, it could mean anything from 'an epoch' – ages past or future ages, to just a single 'lifetime' – so
eternal is not a given, perhaps not even grammatically.
Two:
The Greek term κόλασις,
kolasis, which is translated as punishment, has a particular meaning.
The word originally meant 'pruning' or 'docking', and then came to mean 'confinement,' 'being held in check,' 'punishment,' or 'chastisement,' chiefly with the connotation of 'correction.'
Classically, the word was distinguished (by Aristotle, for instance) from an alternative,
timéria, which mean a retributive punishment.
In Paul's time
kolasis seems to have been used by many to describe punishment of any kind; but the only other use of the noun in the New Testament is in 1 John 4:18, where it refers
not to retributive punishment, but to the suffering experienced by someone who is subject to fear because not yet perfected in charity. The verbal form,
kolazo, appears in Acts 4:21, clearly referring only to disciplinary punishment, and in 2 Peter 2:9 in reference to fallen angels and unrighteous men, where it probably means 'being held in check' or 'penned in' until the day of Final Judgement.
The point being –
While we cannot be certain that with regard to aionios or kolasis,
we certainly cannot say with any certainty that it means an eternal and everlasting punishment that serves no good purpose and goes on without end.
Especially when we can see and say that the error appears to be a translation from the Greek into Latin, where the Latin term is definitively 'eternal' and 'everlasting' – the Latin over-steps the mark on this point – and while the translators of the NT into English worked from the Greek, they would bear the Latin text in mind, and come from a culture in which 'corrective chastening' was by no means normative, indeed the law was retributive to the point of vindictive, to deter wrongdoers.
All sin!