Bible Commentaries
Matthew 25

Verses 1-46

Mat 25:1-46

Parable of the Ten Virgins, Matthew 25:1-13

J.W. McGarvey

1. to meet the bridegroom.—According to Jewish custom the bridegroom went to the house of his father-in-law to receive his bride, leaving at his own house a company of virgins, who were to come out with lanterns or torches to meet him on his arrival, and to escort him into the house. The ten virgins of this parable were to perform this pleasant service.

2-4. five wise... five foolish.—The difference between the wise and the foolish virgins consisted exclusively in the fact that the latter carried an extra supply of oil. Under ordinary circumstances the foolish virgins would have been safe with the amount of oil which they had; for it seems that it was the tarrying of the bridegroom (Matthew 25:5) which led to their trouble. Had he come when they expected him, they would have been ready. The wise virgins, on the other hand, knowing the delays frequently attending the movements of wedding parties, provided so much oil that they would be prepared for the latest possible hour. The oil in their lamps would burn till midnight (Matthew 25:6), and that in their vessels would burn, if need be, till daylight.

5. slumbered and slept.—More accurately rendered "nodded and slept." They did not lie down to regular slumber, but nodded in their seats. As there were servants on the watch who would announce the approach of the bridegroom (Matthew 25:6), there was no need that they should remain awake, and a little sleep now would enable them to be wider awake during the festivities of the latter part of the night.

6, 7. at midnight.—At an hour later than was expected, the bridegroom and his company came in sight, and those who were watching raised the cry that he was coming. There was now time for all to awake, trim their lamps, and go out to meet him at the appointed place. "Then all those virgins arose and trimmed their lamps."

8-10. Give us of your oil.—The lamps had not gone out, as expressed by our version, but they were going out; and the lamps of all were alike; but the foolish virgins had no oil with which to replenish theirs, while the wise had oil in their vessels. It was not till now that the wisdom of the latter and the folly of the former became manifest. Just at the moment when all should have started out with blazing lamps to meet the bridegroom, the foolish virgins must hasten away to make the neglected preparation.

11, 12. I know you not.—In this answer the term know is used, according to the Jewish idiom, for favorable knowledge. (Comp. Matthew 7:23.) The answer was a refusal to recognize them, as when a man passes an old acquaintance who has given him an offense as if he knew him not. It sent away the poor virgins in bitter disappointment and shame.

13. Watch therefore.—This warning is suggested by the parable, and springs as a conclusion from the analogy between it and the kingdom of heaven. The coming of the bridegroom represents the coming of the Son of man, and the uncertainty as to what hour of the night the bridegroom would come, represents the fact that "ye know neither the day nor the hour wherein the Son of man comes." All of the virgins represent those who are waiting for his coming and are supposed to be ready for it. The foolish virgins are not the unconverted, for they make no preparation; they are not apostates, for they, after waiting at their post for a time, abandon it and go their way; but they evidently represent those who enter the Church and stand at their post until the bride groom comes, and are then found without sufficient preparation to meet him. They make the preparation which they are led by their own indolence or indifference to regard as sufficient, and content themselves with that, knowing that they run some risk of being lost. All who allow themselves any questionable indulgences; all who neglect any of the ordinances of God; and all who are indifferent about soundness in the faith as it is in Christ, belong to this class. The wise virgins, on the other hand, are those who make such preparation as to "make their calling and election sure; "aiming in all things to err, if err they do, on the side of safety. The bridegroom may come before midnight, and if he does, a certain limited quantity of oil will be enough, but more will do no harm; and if he comes at a later hour, that which would have appeared superfluous will save me. The wise virgins always appear too scrupulous in the eyes of the foolish. The warning, "Watch therefore, for ye know neither the day nor the hour," bids us imitate the wise and take warning from the fate of the foolish. The canceled words, "wherein the Son of man cometh," are thrown out on the safest grounds, but they really express in full the sense of the verse. Though not expressed in the original, they were understood, being supplied by the train of thought in the context. (See Matthew 24:37; Matthew 24:39; Matthew 24:42; Matthew 24:44; Matthew 24:50.)

The Parable of the Ten Virgins - Matthew 25:1-13

Open It

1. What is the most elaborate or important social function you have ever been invited to?

2. When was a time you were late to an important event, and why were you delayed?

3. How do you react when you are made to wait?

Explore It

4. To what did Jesus compare the kingdom of heaven in this parable? (Matthew 25:1)

5. How were the ten women described? (Matthew 25:1-2)

6. Why were some of the virgins described as "foolish"? (Matthew 25:3)

7. What made some of the virgins "wise"? (Matthew 25:4)

8. What happened to the bridegroom? (Matthew 25:5)

9. What happened at midnight? (Matthew 25:6-7)

10. What did the foolish virgins ask of the others? (Matthew 25:8)

11. How did the wise virgins respond when asked to help the ones who weren’t prepared? (Matthew 25:9)

12. When did the bridegroom arrive and the wedding banquet begin? (Matthew 25:10)

13. What did the foolish virgins discover and do when they returned? (Matthew 25:11)

14. How did the bridegroom respond when some virgins wanted to come to the wedding late? (Matthew 25:12)

15. With what warning did Jesus conclude this parable? Why? (Matthew 25:13)

Get It

16. In what ways do you tend to count on more mature Christians or try to ride their coattails?

17. What responsibility does each Christian have before God?

18. Why is continual preparation for Christ’s return better than "last minute cramming"?

19. Why do we tend to think (and act like) we have all the time in the world to get ready for Christ’s return?

20. What does this passage say about the need for individual readiness?

21. What are the possible consequences of putting off thinking about Christ and spiritual growth until later?

Apply It

22. What spiritual preparation do you need to make today in order to "keep watch"?

23. How can you change your attitude this week in order to reflect your belief in the imminent return of Christ?

24. What Christian should you lovingly warn about the imminent return of Christ?

Parable of the Talents, Matthew 25:14-30

14. as a man traveling.—In the clause, "For the kingdom of heaven is as a man traveling into a far country," the words "the kingdom of heaven" are supplied by the translators incorrectly. The object of comparison is much more specific, being the duty enjoined in the preceding verse. The words, "Watch therefore, for ye know neither the day nor the hour," form the conclusion drawn from the parable of the ten virgins, and indicate the subject to be illustrated in that of the talents. The former parable illustrated the importance of watching, or of making suitable preparation, and the following parable illustrates the method of doing this. The rendering should be, "For as a man traveling into a far country called his servants," etc. The comparison indicated by "as" is not expressed, but is to be supplied from the context by the reader.

his own servants.—The fact that the servants were "his own" and not hired servants, has significance, showing that he had a claim on their time and labor.

15-17. according to his several ability.—As each servant was intrusted with an amount suited to his ability, the distribution was relatively equal, and justified the demand of an equal per centum of profit in the returns, and this demand was met by the first two.

18. digged in the earth.—It was very common in that day, as it is yet with nations unprovided with safes and vaults, to bury gold and silver in the earth. (Comp. Matthew 13:44). The talent was about $1600 in silver.

21-23. into the joy of thy Lord.—In this part of the parable there is a transition to the language of the Lord from heaven when bestowing the everlasting benediction; for the words, "Enter thou into the joy of thy lord," are not those of an earthly master when rewarding his servants. This benediction was pronounced on the two servants alike, because, having gained the same per centum on heir respective amounts, they had roved themselves equally faithful.

24, 25. an hard man.—It was because the servant ignored his obligations as a servant that the master appeared a hard man in demanding a return of more than he had given.

26, 27. wicked and slothful servant.—In the answer, the right of the lord to the time and labor of the servant is waived, and he is condemned on his own ground. His lord’s money had been in his possession for a long time, and even if he had been a free man he would have owed interest on it But he had been too slothful to labor, and he had been too neglectful of his obligations to even loan the money to the exchangers and secure the interest on it: he could not, therefore, truthfully say, "Lo, there thou hast that is thine."

It was unlawful to loan money to a brother Israelite on interest, but interest could be lawfully exacted from Gentiles, and the Jews of later ages found abundant opportunities to loan at good rates all of their surplus capital.

28. unto him which hath ten.—It is easy to see why the talent should be taken away from him who had it, but not so clear that it should have been given to him who had ten. Why not divide it between him who had ten and him who had four? I see no reason for this, except that the man who had successfully managed the largest amount had exhibited the greatest capacity, and the lord’s interests were safest in his hands.

29. unto every one who hath.—This statement, though introduced by "for" does not give a reason for the act just mentioned (Matthew 25:28), but presents a general rule of God’s government which applies in the case. The man of the live talents had—that is, he had profit on what was given him—and to him more was given; while the man of the one talent had not, and from him was taken what he had.

30. into outer darkness.—Here again, as in Matthew 24:51, there is a transition from the parable to the reality; for there was no such punishment of servants as casting them out into the dark. The darkness is that which lies outside of all the light and blessedness which the faithful servants are to enjoy with their Lord. The darkness symbolizes the desolation of that state; the weeping, its sorrow; and the gnashing of teeth, its anguish. No picture could be drawn more awful than this.

The significance of this parable is clear and striking. The lord of the servants is the Son of man, whose coming is the subject of the discourse. (See note on 25:14.) The servants are his own disciples whom he has purchased with his own blood; and the talents intrusted to them are the means of usefulness given by Christ to all that are his. The conduct of the two faithful servants points out the way in which we are to "watch" (Matthew 25:13), and that of the slothful servant, the course to which our indolence or indifference or ingratitude will lead us if we do not watch. The reckoning with the servants is the final judgment, which will take place when the Son of man comes. The transfer of the one talent from the slothful servant to him who had ten, indicates, if it have any significance, that the reward of the faithful servants of Christ will be magnified on account of the failure of the unfaithful; and this is but just, for the faithful ones have to resist not only the temptations common to all, but also the discouragement and hinderance arising from the unfaithfulness of their brethren.

The fact that the man who had the least capacity and the smallest amount intrusted to him was the one who proved unfaithful, is worthy of note: for although in actual experience we see many disciples with great possessions and great influence burying their talents in the ground, we also find that those who consider themselves weak and possessed of little means of usefulness, are peculiarly liable to this sin on account of this very circumstance in their condition.

The word talent, which is the Greek word τάλαντον anglicized, and means a certain amount of money, has acquired in English the sense of intellectual endowments from its use in this parable.

The Parable of the Talents - Matthew 25:14-30

Open It

1. What are some typical images people have of God?

2. What are your five best traits or greatest attributes?

3. What would you do for God if you knew you could not fail at it?

Explore It

4. To what did Jesus liken the kingdom of God in this parable? (Matthew 25:14)

5. What did the man in the parable give to his servants? (Matthew 25:15)

6. What did the servant who received five talents do with his money? (Matthew 25:16)

7. What kind of return on his investment did the servant with two talents get? (Matthew 25:17)

8. What did the third servant do with the one talent his master gave him? (Matthew 25:18)

9. How did the master react to the report of the first servant? (Matthew 25:20-21)

10. What was the response to the report of the second servant? (Matthew 25:22-23)

11. What excuse did the third servant give for not investing his talent? (Matthew 25:24-25)

12. How did the master respond to the third servant’s explanation? (Matthew 25:26-27)

13. What orders did the master give about the third servant’s one talent? (Matthew 25:28-29)

14. What judgment was handed down to the "wicked, lazy" servant? (Matthew 25:30)

Get It

15. With what talents or resources has God entrusted you?

16. What gifts or talents has God given your church?

17. Besides money or material possessions, what are some resources God has placed in our care?

18. What thoughts or attitudes cause us to be lazy in carrying out our Christian responsibilities?

19. What are the risks of investing our gifts for God’s service?

20. What are the rewards of investing our gifts for God’s service?

21. In what ways can you be a "good and faithful" servant?

22. Where are you able to invest your gifts?

23. What people can benefit most from the gifts and abilities you have?

24. What discourages you from investing your talents?

25. What encourages you to serve God with your talents?

26. How would you grade yourself in your Christian stewardship over the last year?

Apply It

27. What resource do you need to commit to Christ’s use at this time in your life?

28. How can you invest your talents in serving God this week?

29. What reminder can you use to hold yourself accountable for the way you manage your God-given resources?

The Final Judgment, Matthew 25:31-46

31. come in his glory.—There are three specifications in this verse which show that the coming described is the final coming of Christ: first, that he will "come in his glory;" second, that all the angels will come with him; and third, that he will then sit on the throne of his glory. The throne of judgment is called the throne of his glory, because by the decisions of that day his glory will be exhibited more brightly than ever before. All the obscure things in the past administration of his government will then be made clear.

32. all nations.—The universality of the judgment is here declared. Not only all the nations which will then be living, but all that have ever lived are included; for Jesus had already said, "The queen of the South shall rise up in the judgment with this generation and shall condemn it;" "the men of Nineveh shall rise up in the judgment with this generation and condemn it" (Luke 10:31-32); and "the hour is coming when all that are in the graves shall hear the voice of the Son of man and shall come forth, they that have done good to the resurrection of life, they that have done evil to the resurrection of damnation" (John 5:28-29).

32, 33. shall separate them.—The original pronoun is in the masculine gender (αυτους), and its antecedent, nations (τά εθνη) is neuter, showing that not the nations, as such, but the individuals composing the nations, are to be separated. A similar construction is found in the original of Matthew 28:19.

34. from the foundation.—The kingdom was not fully prepared from the foundation of the world, for Jesus says on a subsequent occasion, "I go to prepare a place for you." (John 14:2-3.) The meaning is, that it had been in course of preparation from the foundation of the world.

35, 36. for I was an hungered.—An hungered is an obsolete expression for hungry. The acts here specified are all deeds of benevolence; all belong to the category of good works. We are not hence to conclude that good works alone can secure to us everlasting life, seeing that in the midst of our good works we commit sin, and before the beginning of our good works we lived in sin. Forgiveness for these sins must be secured by complying with the conditions thereof, or we will be condemned on their account, notwithstanding all the benevolence which we can perform. The lesson taught in the passage is this: that works of Christian benevolence, as we have opportunity to perform them, constitute one of the conditions of our acceptance in the day of judgment They are, indeed, but the outgrowth of faith and love, and their absence proves that our faith is dead, and that love has not been born within us. (Comp. Matthew 25:42 below.)

37-40. shall the righteous answer.—It is not necessary to suppose that such a conversation as is here stated will actually take place, for the mass of the saints will already have learned the lesson here taught; but the form of a conversation is probably employed as the best method of presenting the thought. The passage shows that all deeds of benevolence done to the brethren of Jesus are accepted by him as if done to himself. We have the precious privilege of ministering to him in ministering to his.

41. prepared for the devil.—That is, primarily prepared for the devil and his angels, though not without anticipation of its use for the punishment of men. The fact that wicked men must suffer the same punishment as the devil and his angels, shows the enormity of our sins.

42-45. you gave me no meat.—The performance of good works on the one hand, and the neglect of them on the other, constitute the specified difference between the parties. We here learn, that whatever other sins may or may not have been committed, the sin of neglecting to feed the hungry, to clothe the naked, and to minister to the sick and the imprisoned disciple, is enough to consign one to the fate of the devil and his angels. Such neglect proves the absence of that faith and love which are essential to Christian character.

46. everlasting... eternal.—The two terms everlasting and eternal have the same meaning, the former being of Anglo-Saxon, and the latter of Latin origin. They also represent the same Greek word (ἀιώνιος), translated here by these two words for the sake of variety of expression. Whatever this Greek word means in the last clause of this sentence it means in the first; for it is an invariable rule of exegesis, that a word when thus repeated in the same sentence must be understood in the same sense, unless the context or the nature of the subject shows that there is a play on the word. There is certainly nothing in the context to indicate the slightest difference in meaning, nor can we know by the nature of the subject that the punishment spoken of is less durable than the life. It is admitted on all hands that in the expression "everlasting life" the term has its full force, and therefore it is idle and preposterous to deny that it has the same force in the expression "everlasting punishment." The everlasting punishment of this verse is the same as the everlasting fire in Matthew 25:41. The punishment is by fire, and its duration is eternal.

Argument of Section 6

The argument of this section depends for its conclusiveness on the fulfillment of the predictions contained in it, all of which look to the end of time for their fulfillment. They are introduced not so much for proof as for instruction. Our author, having already proved Jesus to be a prophet by presenting predictions fulfilled in his own generation, and some in process of fulfillment even to the present day, here quotes for the benefit of his readers a series of predictions concerning the last day, tacitly referring us to the fulfillment of the former as proof that these also will be fulfilled in their time.

The Sheep and the Goats - Matthew 25:31-46

Open It

1. What are some ways we label or categorize others?

2. Why is the belief in heaven and hell waning, while the belief in reincarnation becomes more popular?

3. What are some common examples of separating clean from dirty, fresh from spoiled, or good from bad?

Explore It

4. How did Jesus describe His Second Coming? (Matthew 25:31)

5. Where will all the nations be at Christ’s return? (Matthew 25:32)

6. According to Jesus, how will the people of the earth be divided? (Matthew 25:32-33)

7. How will Jesus divide humanity? (Matthew 25:33)

8. What will Jesus say to those on His right? (Matthew 25:34-36)

9. Why will the group on Jesus’ right be blessed? (Matthew 25:35)

10. How will the "sheep" respond to Jesus’ words on that day? (Matthew 25:37-39)

11. What criterion will Christ use to judge people? (Matthew 25:40)

12. What will Jesus say to the "goats" on His left? (Matthew 25:41)

13. Why will the goats be judged? (Matthew 25:42)

14. What will cause the goats to be judged? (Matthew 25:42-43)

15. What defense will those on Christ’s left use to justify themselves? (Matthew 25:44)

16. What will hell be like? (Matthew 25:46)

Get It

17. How do people usually determine whether they will be nice to somebody?

18. How would your behavior change if you treated each person in your life as if he or she were Jesus?

19. In what way does this parable motivate you to tell your friends about Christ?

20. How would you counter the idea that this passage teaches salvation by good works?

21. What change does true faith make in a person’s life?

22. In what specific ways has your faith in Christ changed you?

23. Who are the needy people around you?

24. What resources do you have available to you for serving the needs of others?

Apply It

25. What act of kindness or mercy toward the needy can you do today?

26. In what practical, realistic way can you begin today to treat each person you meet as though he or she were Jesus Himself?

27. Without being overbearing or pushy, how can you serve your non-Christian friends this week?