CRITICAL NOTES
Matthew 25:1. Then shall the kingdom of heaven.—The three parables of this chapter appear here as in closest sequence to the great discourse of chap. 24, and are as its natural conclusion (Plumptre). Ten virgins which took their lamps.—According to Rabbinical authority, such lamps carried on the top of staves were frequently used, while ten is the number always mentioned in connection with public solemnities (Edersheim). To meet the bridegroom.—The usual Jewish custom was for the “friends of the bridegroom” to conduct the bride to her husband’s home; and when the procession arrived, the bridegroom went forth to lead the bride across the threshold. The imagery of the parable, however, implies that the bridegroom himself went to fetch his bride, perhaps from a great distance, while a group of maidens await his return, ready to welcome him in Oriental fashion with lamps and flambeaux (Carr).
Matthew 25:5. Slumbered, nodded, and then slept.—The idea intended is, that they did not continue merely nodding; but, falling into deep sleep, they continued sleeping (Morison).
Matthew 25:13. Wherein the Son of man cometh.—Omitted in R.V. The evidence against the genuineness of these words is decisive (Brown).
MAIN HOMILETICS OF THE PARAGRAPH.— Matthew 25:1-13
Watchfulness.—The first word of this passage connects it with the preceding one in the matter of time. “Then”—at the season just spoken of—when there are reasons for believing that the Saviour is near, but when it is as impossible as ever, for all that, to fix the hour and day of His coming—that is the season referred to here. The last words of the passage show us that its great lesson is also connected with that fact (Matthew 25:13). We may look at the parable it contains, therefore, as probably intended on the one band to explain more clearly, and, on the other, to enforce more strongly, that lesson itself.
I. The duty explained.—What is exactly meant by this “watching” thus twice impressed on us here (Matthew 24:42; Matthew 25:13)? Let this parable teach us. In it those professing to “watch” are represented to us under the figure of “ten virgins,” who, knowing that the bridegroom was expected shortly, but not knowing when exactly, “took their lamps”—after the usual custom of marriage feasts—and “went forth to meet him.” Of these, it is added that “five were wise” and “five were foolish.” In other words, therefore, that five of them were watching in a way that was wise and sensible, and five in a way that was not. Where did the difference lie? We can see, on the one hand, where it did not. It did not turn, e.g., on the question of sleep (Matthew 25:5). By “watching,” therefore, we are not to understand something beyond the power of man to accomplish—such as being always, as it were, on the stretch, and always, as it were, having the attention consciously fixed on that which was looked for. Neither, we see, does “watching” necessarily mean being always ready for it in look. It was, essential, indeed, that this should be so by the time of its occurrence. All “lamps” had to be “trimmed and burning” by the time the bridegroom “appeared.” But it was not necessary that they should be in this condition whilst those who carried them were only waiting his approach; or even that they should be so when the announcement of it was first heard in the streets. Both foolish and wise, on the contrary, are described as “arising and trimming their lamps” when that message falls on their ears (Matthew 25:7). “Watching” wisely, therefore, we may say, does not mean openly professing to watch at all seasons and times. On the other hand, it is not difficult to see what is the positive side of this case. What was required was the power of getting ready the moment the necessity for it arose. Some of these watchers had previously taken the measures necessary for this. They had “oil in their vessels”; and so, soon, in their “lamps”; and so, therefore, with a little care and attention, and no great consumption of time, had these burning and bright. Such, of course, were the “wise.” On the other hand, there were those who are said to have taken “no oil” in their vessels. These, of course, were the “foolish”—foolish indeed—for they were not able to get ready when the cry of the bridegroom was heard. They could only attempt it, indeed, by leaving their posts; they had no other resource (Matthew 25:8-9). This, therefore, was being unwatchful in the sense of our text—being, viz., unpreparable—if we may use such a word.
II. The duty enforced.—This being the thing meant, why is it asked? Rather, perhaps, why should it be done? Three reasons are given. First, because of the simplicity of its nature. Few things could well be easier of accomplishment than the precaution enjoined. The foolish virgins, as well as the wise ones, had the requisite “vessels” for the purpose. It was always as open to them, also, as it was to the others—according to the parable (Matthew 25:9)—to obtain the requisite “oil.” All else that was needed, on any one’s part, was the requisite forethought and care. Who could object to being called upon for so little as that? Who ought not, rather, to be full of alacrity in complying therewith (cf. 2 Kings 5:13)? Next, because of the importance of observing it. Though thus utterly simple, the precaution in question was by no means to be despised on that ground. On the contrary, like the operation of breathing and the act of partaking of food, it was just one of those exceedingly simple things which are absolutely essential to life. The thing required of the watchers of the parable was to be ready for going in with the bridegroom when he appeared (Matthew 25:10). Those without oil in their vessels could not be so prepared in the nature of things. Watchers of this kind, therefore, were no watchers at all in the eyes of the bridegroom. Virgins without lamps at all shone as brightly, and were as useful as they. And all else that they had done simply came to nothing with this precaution left out. Lastly, and most, because of the consequences of neglecting it. These follow, on the one hand, as a matter of reason. What is to be thought of any who deliberately neglect a precaution at once so easy and essential? Of their earnestness? Their sincerity? Their obedience? Their faith? Why should such despisers be allowed afterwards, as it were, to purge their contempt? Would it be fair to others—would it be consistent with rule—would it be right in itself—to allow such to come in? Is it easy, indeed, to believe of such pretended watchers that they are even fit to come in? The very contrary, at any rate, is that which is taught us when we consider this point, on the other hand, as a matter of revelation. What the bridegroom is here represented as saying to these late ones when they ask to come in amounts fully to this: “Verily I say unto you, I know you not” (Matthew 25:12). In other words, You have never really been mine; you have only seemed to be such.
Two things seem to come out clearly, in conclusion, as to the watchfulness enjoined on us here.
1. It is to be sought for in the spirit of man.—It is not a thing of the lip—nor yet of the look—nor yet, again, of the limbs. It is that, instead, on which, in secret, all these externalities turn. It is a thing of the heart. There are those who are “looking for and hasting unto” the day of the Saviour (see also 2 Timothy 4:8). There are those, in other words, who have that within them which will make them able to welcome Christ when He comes. The true watcher—the man who has “oil” in his vessel—is a man who (at least) seeks this above all!
2. It is to be sought for from the Spirit of God.—Nothing was more foolish in these foolish ones than their ignorance of this truth. None but the most infatuated could have said to their fellows, “Give us of your oil.” “The anointing from the Holy One” (1 John 2:20) must not be sought from any one else. No one who so seeks it has truly tasted it yet!
HOMILIES ON THE VERSES
Matthew 25:1-13. Miscellaneous lessons from the parable.
1. The foolish virgins are a warning to all who are tempted to make conversion everything, edification nothing; who cultivate religion for a season and then think they have done enough. The wise are those who recognise that they must have within them that which shall enable them to endure to the end—not only impressions, right impulses, tender feelings, but ineradicable beliefs and principles which will at all times produce all right impulse and feeling.
2. There must be regard paid both to the outward and inward life. The vessel of oil is not enough without the burning lamp; nor the lamp merely lighted and with no supply of oil.
3. That which brings to light the distinction between the wise and foolish virgins is that the bridegroom did not come while all the lamps were yet burning, and that during his delay they all slumbered and slept. This seems to mean no more than that all, having made such preparation as they judged sufficient, “calmly and securely waited the approach of the bridegroom.” But the security which is excusable, and the repose which is necessary, to one condition, is in another utter madness. Unconstrained mirth, eager pursuit of business, is one thing in the man who has just examined his books and made arrangements to meet all claims, but it is quite another thing in him who has made no such arrangements and does not know whether he can meet his engagements.
4. We may learn from the slumber of the wise, as well as from the rash sleep of the foolish. There is a kind of sleep in which the sense of hearing, at least, is on the alert, and when by a skilful discrimination, unattainable when awake, the sense takes note only of the one sound it waits for, so that the sound of a distant and watched-for footstep arouses to the keenest watchfulness. If you look on these weary, slumbering virgins, you see the lamps firmly grasped, and when you try to unclasp the slumbering but faithful fingers, every faculty is at once on the alert. So should it be with us; whatever necessary occupation, whatever necessary saturation of our minds with the thoughts of this world’s property, turns our direct attention from the approach of our Lord, there should still be an openness of sense in His direction.
5. While they are thus all slumbering, and when their sleep is deepest, when the fatigue of watching is most felt, when things are stillest, and men count upon a few hours’ quiet and deliverance from care, “at midnight” the cry is heard, “Behold, the bridegroom cometh!” And now the difference between the really and apparently prepared is manifested. There is something terrible in the security of the foolish, maintained up to the last. They, too, arise and trim their lamps; even though there is nothing but a quenched, foul wick, yet they seem to think still that matters are not so bad. They have but to ask oil of their pleasant companions. Not yet are they aware that their fate is already sealed. And this sudden and appalling reversal of their hopes, this mingling at a marriage-feast of exultant joy and the most melancholy and calamitous ruin, seems intended to fix in our minds an idea opposite to, and that should extirpate the idle fancy that things somehow will come all right; that there is no real need of all this urgent warning and watching; that in a world governed by a good and loving God, and where things are going on now pretty tolerably and so very prosaically, there cannot occur those startling, unnatural, desolating events predicted in God’s Word.
6. In these words (“the door was shut”) one seems to hear the decisive, final doom of the lost. The time comes when whosoever will shall not be saved; when it will be vain pointing men to the door; when whosoever is outside, there remains.
7. It is foolishness, not wickedness, that is represented in these virgins—that is to say, in those who are represented by them. The wise man is he who shapes his conduct in accordance with the truth of things and with actual facts; the foolish man is he who shuts his eyes to what he does not wish to see, and fancies that somehow, though he can’t tell how, things will go all right with him. He is, in fact, like the ostrich who buries his head in the sand and fancies he has escaped, because he has shut his eyes to what is hostile.—M. Dods, D.D.
The lesson of the parable.—Some expositors torment themselves greatly in explaining the lamps, and the vessels, and the oil; but the simple and genuine meaning of the whole is just this, that it is not enough to have a lively zeal for a while. We must have in addition a perseverance that never tires.—John Calvin.
Matthew 25:6. The midnight summons.—
I. “At midnight there was a cry made, Behold, the bridegroom cometh.” What does this mean? It means, I think, that the indications of the approach of the Second Advent have become so striking and so numerous, that they cannot possibly be misinterpreted or mistaken. The Christian may not, indeed, be able to tell you precisely what these signs may be, but he will be ready to recognise them when they appear.
II. But, in addition to the cry, there is a summons—“Go ye out to meet him.” What does this mean? It means, Go forth to receive the recompense of your doings. As the great final coming of Christ was typified and prefigured by His coming in judgment against the devoted city of Jerusalem, so there occur in our own individual experiences events which foreshadow the Advent, and warn us to keep our loins girt about, and our lamps burning. And we can easily understand that, when the end draws nigh; when the signs of the Second Advent, hitherto disregarded, hang in the heavens with the menacing glare of an unmistakable portent; the true child of God, who has watched and waited for the coming of his Lord, will cast a glance over his spiritual condition, and begin to trim his lamp.—G. Calthrop, M.A.
Matthew 25:10-12. The foolish virgins excluded.—I. In the words, “the door was shut,” considered in reference to those persons who are represented by the “foolish virgins,” we have the intimation of a most solemn truth: that to all whose hearts are not truly given to God—to all who are not united to Christ by a living, saving faith—there comes a period after which change is impossible.—
1. In some cases that period is death.
2. In other cases (though these, we trust, are exceedingly few), there seems too much reason to believe that the day of hopeless, irretrievable hardness comes before the termination of the natural life.
3. The Second Advent of our Lord Jesus Christ. To this period especially the parable refers. As the Lord finds us, so we remain for ever.
II. Note, not only the fruitless appeal of the virgins—“Lord, Lord, open to us,” but also the reason assigned for their utter rejection: “Verily, I say unto you, I know you not.” It is not, then, merely that they have come a moment or two too late,—but it is that their coming late proves that there is an estrangement of heart which separates them from the Saviour. It might seem somewhat hard that the difference of a few minutes more, or a few minutes less, should make all the tremendous difference between an eternity of bliss and an eternity of woe. But the fact is, that in the approach of the foolish virgins after the door was shut, we have a sure indication that that preparation of the heart is lacking in them, which alone could fit them for the enjoyment of the presence of the Lord. They cry, “Lord, Lord, open to us.” But why? Not because their hearts are at one with their Master, and they cannot be happy if they are separated from Him whom they love. No; but because they shrink from the outer darkness of the exclusion, and the reproach of conscience to which they find themselves condemned.—Ibid.
Matthew 25:10. The foolish virgins.—
I. Their neglect.
II. Their unreadiness.
III. Their irretrievable loss.—S. A. Tipple.