1Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.
Matthew 25 is a continuation of Jesus’ answer to the questions His disciples asked in 24:3. In this chapter Jesus describes Himself as a Bridegroom (verses 1-13), as a man who entrusted his goods to his servants (verses 14-30), and as the Son of Man who will come in glory as King (verse 31-46). In the first two of these sections, He describes the judgment of Israel at His coming. In the third of these sections, He describes the judgment of the other nations at that time.
In verse 1, Jesus compared the setting of His future arrival to the presence of ten virgins who took their oil lamps and went out to await the coming of the Bridegroom. Clearly, the ten virgins are not the bride, but the identity of the bride is not explained.
The Bridegroom is Jesus Himself. On another occasion, Jesus said, “Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately” (Luke 12:35-36). At His second coming, Jesus will be returning from the wedding. The wedding will have already taken place in heaven. He will be returning to earth for the marriage supper, as is spoken of in Revelation 19:9: “Blessed are they which are called unto the marriage supper of the Lamb.” The bride is the church. Paul wrote in II Corinthians 11:2, “For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.” The ten virgins in Matthew 25 represent Israel at Christ’s second coming.
2And five of them were wise, and five were foolish. 3They that were foolish took their lamps, and took no oil with them: 4but the wise took oil in their vessels with their lamps.
The five virgins whom Jesus called foolish brought no flask of oil for their lamps. Isaiah 61:1 tells the words of the Messiah: “The spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek....” The oil used in anointing a prophet, priest, or king in the Old Testament pictured the Spirit of God. For example, God told Samuel to fill a horn with oil and go to Jesse the Bethlehemite. In Bethlehem, Samuel anointed David as king of Israel. I Samuel 16:13 says, Samuel took the horn of oil, and anointed him in the midst of his brethren: and the spirit of the LORD came upon David from that day forward. The oil was a symbol of the Holy Spirit.
The wise virgins brought oil for their lamps, but the foolish virgins brought none. The wise virgins were true believers; they had the Holy Spirit. The foolish virgins were not true believers; they did not have the Holy Spirit.
5While the bridegroom tarried, they all slumbered and slept.
With the words “While the bridegroom tarried,” Jesus also communicated to His disciples that His return would not be immediate. Just as this parable about the return of the Bridegroom makes no mention of the bride, it also makes no mention of the church. Jesus’ answer to the questions of His disciples in 24:3 looks past the intervening years of the church to the seven years prior to His second coming. In verse 5, He is telling His disciples that the Bridegroom will tarry; He will not return until the end of the seven-year Tribulation period.
He said that both groups of virgins, the wise and the foolish, would become drowsy and would be sleeping at His return. Yet, as the coming verses tell us, the five virgins who brought oil for their lamps will still be accepted.
6And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. 7Then all those virgins arose, and trimmed their lamps. 8And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. 9But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. 10And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. 11Afterward came also the other virgins, saying, Lord, Lord, open to us. 12But he answered and said, Verily I say unto you, I know you not. 13Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.
Having a burning lamp was the proof that these young women were there with a purpose, that they had come to await the arrival of the Bridegroom. It seems that the lamps of the foolish virgins had burned for a while, but by the time the Bridegroom arrived, their lamps were going out. The residual oil in their lamps probably pictures their heritage as part of the nation of Israel. Yet, a person’s religious heritage is not enough. Each individual must have personal faith in Christ and thus have the Holy Spirit.
At the announcement of the arrival of the Bridegroom, the five foolish virgins left to try to acquire oil for their lamps. By the time they came back, the door to the banquet hall had been shut. These verses do not say that the foolish virgins were able to find oil for their lamps. Probably the hour was too late. When the foolish virgins came, they said, “Lord, Lord, open to us.” Their words and Jesus’ answer are similar to the words of Matthew 7:22-23: “Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.”
Having a religious heritage is not enough. Being with true believers is not enough. Even preaching from a pulpit, doing things that seem good, and participating in religious observances are not enough. At His coming, Jesus told the five foolish virgins, “I know you not.” He knows the difference between genuine faith in Him and religious activity. Those with genuine faith in Him have the Holy Spirit, their lamps are burning, He knows them, and He receives them into the marriage supper. Jesus’ warning in verse 13 speaks to the disciples, including Judas Iscariot, and also speaks to all of Israel who will be living at the time of His return. To “watch” means more than just to show up. It means to be ready.
14For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.
In the first parable of this chapter, Jesus likened Himself to a Bridegroom returning for the marriage supper. The ten virgins who were awaiting His return represented Israel. Five of them brought oil, which symbolized the Holy Spirit. Five of them did not. The presence of the Holy Spirit, who would be given after Jesus’ death and resurrection, is the internal mark of a true believer in Christ. The Holy Spirit was promised to Israel in Isaiah 44:3; 59:21; Ezekiel 36:26-27; and Joel 2:28-29.
In the second parable of this chapter, Jesus likened Himself to a man going on a journey who entrusted His goods to His servants. It is significant that verse 14 says that He called His own servants. Like the ten virgins in the previous verses, the servants in this parable represent Israel.
Paul said that it is the Israelites to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises... (Romans 9:4). The Israelites were entrusted with the Word of God. In the future, after the church is taken out of the world, Israel will again be responsible as the stewards of the Word of God. The prophet Daniel spoke of seven years which remain to Israel before the return of Christ (Daniel 9:27). Jesus described the latter half of those years as a time of “great tribulation” (Matthew 24:21). Not every Israelite in the future Tribulation period will be saved. The internal mark of a true believer in Christ will be the presence of the Holy Spirit in that person’s life. The external mark will be faithfulness in using what God has entrusted to each person. The second parable is about that external mark of a true believer.
15And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.
A “talent” is an amount of money. We see that clearly in verses 18 and 27. The man in the parable entrusted money to three of his servants. He gave them differing amounts according to the ability of each one to manage the owner’s goods.
16Then he that had received the five talents went and traded with the same, and made them other five talents. 17And likewise he that had received two, he also gained other two. 18But he that had received one went and digged in the earth, and hid his lord's money. 19After a long time the lord of those servants cometh, and reckoneth with them. 20And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. 21His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. 22He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. 23His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.
As in the return of the bridegroom in the previous parable, the man who entrusted his goods and went on a journey was long in coming. While he was away, two of the three servants used his money wisely and were ready when the owner came to settle accounts with them. The third servant just buried the money that was entrusted to him. When the owner came back, he spoke exactly the same words to each of the first two servants: “Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.” It didn’t make a difference that one of the servants earned five talents while the other earned only two. In the eyes of the man settling accounts, both amounts were small compared to the reward he would give them. They would be given responsibility “over many things.” They were given entrance into the joy of their lord.
24Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: 25and I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. 26His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: 27thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. 28Take therefore the talent from him, and give it unto him which hath ten talents. 29For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. 30And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.
Jesus called each of the first two servants “good and faithful.” He called the third servant “wicked and slothful” and “unprofitable.” Why did Jesus so condemn the third servant? Was the issue the money? The owner who went on the journey and entrusted his goods to the servants was very wealthy. The issue was not the money. The words of the third servant tell us a lot about his heart. First, he called the owner “an hard man.” When he gave the owner back the one talent, he said, “lo, there thou hast that is thine.” In other words, he told the owner, “you’re getting back what belongs to you.” The servant did not recognize any right of the owner to expect more. The servant did not accept any responsibility for using what was entrusted to him as the owner had intended.
The third servant knew the owner as one who reaped where he had not sown and gathered where he had not scattered. But his knowledge of the owner did not produce a response of faith. Otherwise, he would have invested what was entrusted to him in confidence that the owner would make it bear fruit. Instead, the third servant buried what was entrusted to him in the ground.
When the owner in the parable responded to the servant, he said, “Take therefore the talent from him, and give it unto him which hath ten talents. For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.” The servant who had ten talents was not somebody special. He was just another servant. He had the ten talents only because he had been faithful in service. Jesus said that anyone who is faithful in service will be rewarded. But anyone who refuses to serve God will lose even the opportunity that that person had.
Jesus also said, “And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.” This parable is not just about being rewarded for service. The first two servants were told to enter the joy of their Lord. The third servant would be cast into outer darkness, a place where there will be great anguish. The same description of judgment is used in Matthew 22:13 concerning a person who entered the marriage feast without a wedding garment.
The parable of the ten virgins explained that the internal mark of a true believer is the presence of the Holy Spirit. The parable of the talents explains that a true believer demonstrates his or her faith by faithfulness in serving Christ.
31When 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: 32and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: 33and he shall set the sheep on his right hand, but the goats on the left.
When the eternal Son of God comes back, He will still also be the Son of Man. He will perfectly implement the dominion over the earth that Adam lost. He will come in His glory, and He will sit upon His throne of glory. All the holy angels will come with Him.
All the nations will be gathered before Him. In 24:31, we read, “And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.” The believers of Israel will already have been gathered. Now the rest of the peoples of earth will be gathered.
In the parable in verses 1-13 of Matthew 25, each of the ten virgins, lost or saved, had a lamp. In the parable in verses 14-30, all three of the servants, lost or saved, were called “his own servants” (verse 14). The ten virgins and three servants represented Israel, and these two parables described the criteria by which Israel will be judged at Christ’s return. Now, in verses 30-46, all the nations are gathered before the King for judgment. The saved of Israel were already gathered in 24:31. It seems likely that the lost of Israel will be present also among the other nations at this judgment.
When Christ returns, every individual of every nation will be placed either at His right hand or at His left. He already knows who are the saved and who are the lost.
34Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: 35for I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: 36naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. 37Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? 38When saw we thee a stranger, and took thee in? or naked, and clothed thee? 39Or when saw we thee sick, or in prison, and came unto thee? 40And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.
In Matthew 24:9, Jesus said concerning the last half of the seven-year Tribulation period which will precede His return, “Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name's sake.” Revelation 13:7 says concerning the Antichrist who will be in power at that time, And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. Revelation 13 also says concerning the false prophet who will support the Antichrist, And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name (Revelation 13:16-17).
During the years of the Tribulation, believers in the Lord Jesus Christ, especially those of Israel (Revelation 12:17), will suffer unparalleled persecution. Believers in the Lord Jesus Christ will be hated by all nations. Jerusalem will be trodden under foot by the other nations (Revelation 11:2). Especially believing Jews will be targeted and oppressed by the Antichrist. They will not be able to buy or sell because they will not take the mark of the beast.
There are three groups of people at the judgment in Matthew 25: the sheep at Jesus’ right hand, the goats at His left hand, and a third group whom He called “these my brethren.” Jesus said to the sheep, “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” Jesus did not say that the sheep helped each other. The third group whom He called “these my brethren” are the believers of Israel who will have been persecuted by the Antichrist prior to Christ’s return. During the great Tribulation they will be hungry, thirsty, alienated, naked, sick, and in prison. People who try to help them will be risking their lives. The sheep are the believers of the other nations who try to help them. Their actions will have proven that they are real believers.
41Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: 42for I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: 43I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. 44Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? 45Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. 46And these shall go away into everlasting punishment: but the righteous into life eternal.
Those who are called “righteous” in these verses are not righteous because of what they did. They did what they did because they were righteous. They cared for persecuted believers because they loved Christ Himself. The ones condemned in these verses showed no concern for persecuted believers because they did not share with them a bond of love for Christ.
The contrasts between the two groups are striking. Jesus said to the sheep, “Come, ye blessed of my Father...,” but to the goats He said, “Depart from me, ye cursed....” He invited the sheep to “inherit the kingdom prepared for you from the foundation of the world,” but He sent the goats away “into everlasting fire, prepared for the devil and his angels.” It is significant that Jesus said that the kingdom was prepared for the sheep, but He did not say that hell was prepared for the goats. He said that hell was prepared for the devil and his angels. People will go to hell only because they have failed to put their trust in the Lord Jesus Christ as Savior.
The last verse of this chapter says, “And these shall go away into everlasting punishment: but the righteous into life eternal.” The Greek word translated “everlasting” is the same as the word translated “eternal.” Both the punishment of the lost and the life entered by the saved are unending.
The time of judgment described in these verses is not the same as that described in Revelation 20:11-15. The judgment in Revelation 20 occurs after the thousand year reign of Christ and the final rebellion of Satan (20:7-10). The judgment in Matthew 25 occurs at His second coming, before the thousand years begin (thus, the sheep are invited to inherit the kingdom). In Revelation 20, a resurrection of the dead takes place before the judgment, but no resurrection is spoken of in Matthew 25. The judgment in Matthew is a judgment of those who will be alive on earth at the time of His return. Also, in the judgment in Revelation 20, there is no mention of anyone who is saved. It is a judgment of the lost. In Matthew 25, there is a clear presence of both lost and saved.
Note: All Scriptures are quoted from the King James Version of the Bible.