This week we can find our parable in Matthew 25:1-13 but a few things I would like to point out before our discussion of this weeks’ parable.
Matthew 25 should have started with 24:42. That is the turning point in Jesus’ Olivet Discourse. In Matthew 24:4-41, Jesus provided doctrinal exposition on future events, in answer to the disciples’ question about the timing and signs of the destruction of the temple, and about Jesus’ coming and the end of the age (24:3). But from 24:42 through chapter 25, Jesus builds on the preceding doctrinal foundation with a series of five parables exhorting his disciples to be alert and busy about the work of the kingdom. Because he might return at any time, we will want to be found ready to face him.
So, as we begin Matthew 25, we find ourselves already into the application portion of the discourse. The first two parables have already been presented in 24:42-51: the parable of the thief (24:43), emphasizing the suddenness of Christ’s return and our need to be on the alert; and the parable of the servant (24:45-51), emphasizing the importance of caring lovingly for others, that Christ might find us obedient whenever he returns.
The last three parables make up Matthew 25. They continue to exhort Jesus’ disciples toward watchfulness (an enduring theme based on the uncertain timing of his return, 24:36-41). But each story makes its unique contribution to the theme. The first (ten virgins, 25:1-13) presents the theme of wisdom in being prepared for Christ’s return, and especially emphasizes the long delay before his return as well as the unexpectedness when he does return.
Our next parable (ten talents, Matthew 25:14-30) illustrates a theme introduced by Jesus in 13:12. It focuses on the variety of responsibilities entrusted by Christ to his disciples before his return as well as the variety of abilities to handle his trust and the variety of rewards for our faithful stewardship.
The third story (sheep and goats, 25:31-46) is not technically a parable. It gives us an actual glimpse of a scene in true future history, before the judgment seat of God. But this passage serves much the same purpose as the four parables of 24:42-25:30, and it belongs in series with them. It emphasizes the importance of caring for Jesus’ followers, which is the same as caring for him.
Jesus’ disciples revealed by the nature of their question (24:3) that they were hopeful of getting past all the hardship and into the eternal kingdom. But Jesus used this discourse to answer their question and to correct their perspective. They were focused on the end result. In maintaining this focus, they lost sight of the task to be completed before the Messiah’s return. Jesus used the parable to bring their focus back to the present. He taught them about the future to motivate them toward present obedience.
25 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. 2 Five of them were foolish and five were wise. 3 The foolish ones took their lamps but did not take any oil with them. 4 The wise ones, however, took oil in jars along with their lamps. 5 The bridegroom was a long time in coming, and they all became drowsy and fell asleep.
6 “At midnight the cry rang out: ‘Here’s the bridegroom! Come out to meet him!’
7 “Then all the virgins woke up and trimmed their lamps. 8 The foolish ones said to the wise, ‘Give us some of your oil; our lamps are going out.’
9 “‘No,’ they replied, ‘there may not be enough for both us and you. Instead, go to those who sell oil and buy some for yourselves.’
10 “But while they were on their way to buy the oil, the bridegroom arrived. The virgins who were ready went in with him to the wedding banquet. And the door was shut.
11 “Later the others also came. ‘Lord, Lord,’ they said, ‘open the door for us!’
12 “But he replied, ‘Truly I tell you, I don’t know you.’
13 “Therefore keep watch, because you do not know the day or the hour.
This parable, like most of Jesus’ other parables, taught another aspect of reality in the kingdom of heaven. The virgins were the bridesmaids invited to be a part of the wedding ceremony. This was a great honor. They represent all who have been invited to be citizens of God’s kingdom, some of whom, as we shall see, will indeed enter the kingdom and some of whom will not. The bridegroom is the Messiah, and the wedding celebration pictures the eschatological wedding feast of Christ.
All ten bridesmaids went out to meet the bridegroom, and the foolish ones were disappointed at the end of the story. This seems to indicate that they represent people who want to be a part of the kingdom. Even the unbelieving want to be in heaven for eternity, but they are not wise enough to choose the correct path. It was an evening wedding, meaning that the bridesmaids had to carry lights during the processional to the groom’s house.
The ten bridesmaids separated themselves into two groups by their own wisdom or foolishness. This represents the self-sorting of the faithful and the unfaithful in real life.
The five foolish (the Greek word moros from which we derive our word “moron” for dull, inattentive, unthinking) bridesmaids were introduced first. They took insufficient oil with them to keep their lamps burning for the wed ding procession. Although they wanted to participate in the celebration, they displayed a lack of respect for the bride and bridegroom through their neglect of their responsibility to come prepared. They demonstrated their unworthiness of the honor of participating in the celebration. The faithless will not enter heaven. By their lack of preparation in this life, they reveal a lack of respect for the Messiah. How a person sees Jesus is the key to his or her eternal destiny.
The five wise bridesmaids demonstrated their respect and love for the bride and bridegroom by coming well prepared with oil to keep their torches burning throughout the procession. Similarly, the faithful will enter heaven. By their preparation in this life, they reveal a love and respect for the Messiah.
The lamps and the oil in the parable have no direct parallel in reality. They serve only as elements necessary to the wedding theme of the parable. The key point of comparison between the parable and real life is the need for preparation and readiness and the respect for the “bridegroom” that readiness implies.
The bridegroom’s delay represents the stretch of history between the Messiah’s first coming and his return. Jesus acknowledged that the length of time before his return would be difficult to endure. All ten of the bridesmaids, both the wise and the foolish, fell asleep while waiting for the bridegroom. This is understandable for anyone under those circumstances. The sleep did not imply spiritual negligence; the wise bridesmaids were so well prepared that they could afford to sleep. But the foolish bridesmaids should have used the time to get the oil they needed.
At midnight, which implied a long wait, the bridegroom’s arrival was finally announced. The bridesmaids were called out to meet him, with their lamps burning. All ten bridesmaids prepared their lamps for the procession, but the five foolish bridesmaids realized they did not prepare adequately.
The exact details of the wedding procession are not important to the parable. The bridesmaids’ readiness or lack of readiness, in light of the bridegroom’s delay, is at the center of the story.
The foolish bridesmaids begged the wise bridesmaids to share their oil. But the wise ones told the foolish ones that they had to obtain their own oil. It was too late to prepare. The unfaithful will discover too late that they have spent their lives foolishly, failing to trust and respect the Messiah-King. An additional important insight is taught here: Preparedness cannot be transferred or shared.
The foolish bridesmaids attempted to make up for their lack of preparation at the last minute. But they were too late; the bridegroom had arrived. He found only the five wise bridesmaids ready for him. They went on without the foolish ones. The door was closed, not to be opened for anyone else, primarily because of the insult the foolish bridesmaids had paid to the bride and bridegroom. The closed door speaks of being shut out of the kingdom.
When the five foolish bridesmaids finally arrived at the wedding banquet, they begged to be allowed in. But the bridegroom, offended at their lack of respect, denied them entrance. His I tell you the truth implied that there was no negotiating; he would not change his mind. The time had passed. And his words, I don’t know you, disowned any past or future relationship with the five. His response cut them off from him and his bride for life.
For those who have failed to acknowledge the Messiah-King throughout their lives and realize only at the last minute the consequences of such foolishness, all their last-minute attempts to make things right will be too little, too late. They have already demonstrated the overriding quality of their character, unbelieving rebellion.
Jesus’ closing exhortation is the central application point of the parable, using almost exactly the same wording as when Jesus first introduced the command in 24:42. As in 24:42, we find again the present tense with the imperative mood of the verb gregoreo, which means, “be staying continually awake, constantly keeping watch.” And the same reason is given, we do not know the day or the hour of Christ’s return. Our preparedness for Christ’s coming demonstrates our personal trust and respect for him.