Matthew 25 · WEB
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Matthew 25

The ten bridesmaids

“Then the Kingdom of Heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. Five of them were foolish, and five were wise. Those who were foolish, when they took their lamps, took no oil with them, but the wise took oil in their vessels with their lamps. Now while the bridegroom delayed, they all slumbered and slept. But at midnight there was a cry, ‘Behold! The bridegroom is coming! Come out to meet him!’ Then all those virgins arose, and trimmed their lamps. The foolish said to the wise, ‘Give us some of your oil, for our lamps are going out.’ But the wise answered, saying, ‘What if there isn’t enough for us and you? You go rather to those who sell, and buy for yourselves.’ While they went away to buy, the bridegroom came, and those who were ready went in with him to the wedding feast, and the door was shut. Afterward the other virgins also came, saying, ‘Lord, Lord, open to us.’ But he answered, ‘Most certainly I tell you, I don’t know you.’ Watch therefore, for you don’t know the day nor the hour in which the Son of Man is coming.

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 it is like a man going into another country, who called his own servants and entrusted his goods to them. To one he gave five talents, to another two, to another one, to each according to his own ability. Then he went on his journey. Immediately he who received the five talents went and traded with them, and made another five talents. In the same way, he also who got the two gained another two. But he who received the one talent went away and dug in the earth and hid his lord’s money.

“Now after a long time the lord of those servants came, and settled accounts with them. He who received the five talents came and brought another five talents, saying, ‘Lord, you delivered to me five talents. Behold, I have gained another five talents in addition to them.’

“His lord said to him, ‘Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.’

“He also who got the two talents came and said, ‘Lord, you delivered to me two talents. Behold, I have gained another two talents in addition to them.’

“His lord said to him, ‘Well done, good and faithful servant. You have been faithful over a few things. I will set you over many things. Enter into the joy of your lord.’

“He also who had received the one talent came and said, ‘Lord, I knew you that you are a hard man, reaping where you didn’t sow, and gathering where you didn’t scatter. I was afraid, and went away and hid your talent in the earth. Behold, you have what is yours.’

“But his lord answered him, ‘You wicked and slothful servant. You knew that I reap where I didn’t sow, and gather where I didn’t scatter. You ought therefore to have deposited my money with the bankers, and at my coming I should have received back my own with interest. Take away therefore the talent from him and give it to him who has the ten talents. For to everyone who has will be given, and he will have abundance, but from him who doesn’t have, even that which he has will be taken away. Throw out the unprofitable servant into the outer darkness, where there will 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

“But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats. He will set the sheep on his right hand, but the goats on the left. Then the King will tell those on his right hand, ‘Come, blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food to eat. I was thirsty and you gave me drink. I was a stranger and you took me in. I was naked and you clothed me. I was sick and you visited me. I was in prison and you came to me.’

“Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you a drink? When did we see you as a stranger and take you in, or naked and clothe you? When did we see you sick or in prison and come to you?’

“The King will answer them, ‘Most certainly I tell you, because you did it to one of the least of these my brothers, you did it to me.’ Then he will say also to those on the left hand, ‘Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels; for I was hungry, and you didn’t give me food to eat; I was thirsty, and you gave me no drink; I was a stranger, and you didn’t take me in; naked, and you didn’t clothe me; sick, and in prison, and you didn’t visit me.’

“Then they will also answer, saying, ‘Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and didn’t help you?’

“Then he will answer them, saying, ‘Most certainly I tell you, because you didn’t do it to one of the least of these, you didn’t do it to me.’ These will go away into eternal punishment, but the righteous into eternal life.”

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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  12. 12
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  15. 15
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  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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