Matthew 25 · KJV
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Matthew 25

The ten bridesmaids

Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: But the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But 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. And 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. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.

Jesus compares the kingdom to ten young women waiting with lamps to meet a bridegroom. Five take extra oil and five do not. When the bridegroom is delayed until midnight, the foolish ones' lamps are going out; while they go to buy oil he arrives, and the door is shut. The lesson: keep watch, for no one knows the day or the hour.

What does this mean?

'Virgins' (KJV and WEB) here means unmarried young women, bridesmaids. The lamps may have been torches of oil-soaked rags or small clay oil lamps; either needed a supply of oil.

Historical context

Wedding customs of the time are only partly known, but the bridegroom seems to have fetched the bride and led a procession, often at night, to the wedding feast, with attendants carrying lights.

Why does it matter?

Only Matthew tells this parable. The oil has been interpreted as good works, faith, the Spirit or simply readiness; the text does not say. The shut door and 'I know you not' echo 7:23.

Editorial notes, not scripture.

The parable of the talents

For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. And 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. Then he that had received the five talents went and traded with the same, and made them other five talents. And likewise he that had received two, he also gained other two. But he that had received one went and digged in the earth, and hid his lord’s money. After a long time the lord of those servants cometh, and reckoneth with them. And 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. His 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. He 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. His 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. Then 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: And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. His 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: Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. 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. And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.

A man going on a journey entrusts his money to three servants: five talents, two and one. The first two trade with it and double it; the third buries his. On his return the master praises the first two and gives them greater responsibility, but condemns the third, takes away his talent and throws him out.

What does this mean?

A 'talent' was a large weight of silver, worth about six thousand denarii, roughly twenty years' wages for a labourer. The English word 'talent', meaning natural ability, comes from this parable. 'Usury' (KJV) means interest; 'exchangers' (KJV) are bankers.

Historical context

Burying money was considered a safe way to protect it; later rabbinic law treated a person who buried a deposit as not liable for its loss.

Why does it matter?

The parable is usually read as concerning faithful use of what God entrusts while awaiting the master's return. Because of the third servant's description of a 'hard man', a minority of modern readers see the master less favourably, but most interpreters take him to represent God or Christ.

Editorial notes, not scripture.

The sheep and the goats

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: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: And he shall set the sheep on his right hand, but the goats on the left. Then 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: For 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: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And 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. Then 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: For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then 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? Then 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. And these shall go away into everlasting punishment: but the righteous into life eternal.

Jesus describes the Son of Man coming in glory to judge all nations, separating them as a shepherd separates sheep from goats. He tells those on his right that when they fed the hungry, welcomed strangers, clothed the naked and visited the sick and imprisoned, they did it to him; those on his left failed to do it to him. The first go to eternal life, the others to eternal punishment.

What does this mean?

'The King' is the Son of Man himself. 'Brethren' (KJV) means brothers or family.

Historical context

Mixed flocks of sheep and goats were common, and shepherds separated them for milking, shearing or shelter. The right hand was the side of honour and favour.

Why does it matter?

This scene ends Jesus' last discourse and his public teaching. Interpreters debate who 'the least of these my brethren' are: all people in need, or specifically Jesus' disciples and messengers (compare 10:40–42; 12:50). Neither group realised whom they were serving or neglecting. 'Everlasting fire' and 'eternal punishment' have been understood in different ways in Christian thought.

Editorial notes, not scripture.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

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  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16
  17. 17
  18. 18
  19. 19
  20. 20
  21. 21
  22. 22
  23. 23
  24. 24
  25. 25
  26. 26
  27. 27
  28. 28

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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