A fun part of summer are the frequent weddings that occur. So much has changed over the years with weddings. No longer just a formal service in a church with a standard liturgy and vows, now couples often write their own vows, and for the more ambitious couples, it may be an outdoor service at an exotic location. The preparations have become so elaborate and expensive. The costs for photographers, caterers, hall rentals, flowers, dresses and formal wear have seemed to go through the roof. Yet, we must admit the focus and cost is most on the ladies. Often with ones who specify the exact flowers, meals, hall, dresses etc, there is a great discrepancy. The bride ensures she has the best flowers, dress and the entire focus on the ceremony is on her. For the groom, he is not even the best man, and often almost indistinguishable from the rest of the wedding party.
The setting for "The Parable fo the Ten Virgins" of Matthew 25 is a typical Jewish wedding ceremony. In Israel, as well as in most other parts of the ancient Near East, a wedding was the most celebrated social event. Virtually everyone in a village or in a neighborhood community of a large city would be involved as a participant or as a guest. It was a time of great happiness and festivity.
A Jewish marriage consisted of three parts, the first of which was the engagement. Most often arranged by the fathers of the bride and groom, the engagement amounted to a contract of marriage in which the couple had little, if any, direct involvement. The second stage was the betrothal, the marriage ceremony at which the bride and groom exchanged vows in the presence of family and friends. At that point the couple was considered married, and their relationship could be broken only by formal divorce, just as if they had been married for many years. If the husband happened to die during the betrothal, the bride was considered a widow, although the marriage had not been physically consummated and the two had never lived together. The betrothal could last for many months, sometimes a year, during which time the groom would establish himself in a business, trade, or farming and would make provision for a place for the couple to live.
At the end of the betrothal period the wedding feast would be held, and it was in the feast and its related celebrations that the entire community became involved. This festivity, which could last a week, began with the groom’s coming with his groomsmen to the bride’s house, where her bridesmaids were waiting with her. Together the bride and groom and their attendants would then parade through the streets proclaiming that the wedding feast was about to begin. The procession was generally begun at night, and lamps or torches were used by the wedding party to illumine their way and to attract attention.
At the end of the feast period, a close friend of the groom, who acted much like a best man, would take the hand of the bride and place it in the hand of the groom, and the couple would for the first time be left alone together. The marriage would be consummated and the couple would henceforth live together in their new home. It was that third part of the marriage rite that Jesus used as the framework for this parable.
The parable of the ten virgins is given to accentuate the incalculable importance of being spiritually prepared to meet Christ when He returns to earth, because after He appears, unbelievers who are then alive will have no further chance for salvation.
As the parable unfolds, Jesus focuses first on 1) The Bridesmaids (Matthew 25:1–5), then on 2) The Bridegroom (Matthew 25:6-12), and finally on 3) The Warning (Matthew 25:13) that the parable is given to reinforce.
1) The Bridesmaids (Matthew 25:1–5)
Matthew 25:1-5 [25:1]"Then the kingdom of heaven will be like ten virgins who took their lamps and went to meet the bridegroom. [2]Five of them were foolish, and five were wise. [3]For when the foolish took their lamps, they took no oil with them, [4]but the wise took flasks of oil with their lamps. [5]As the bridegroom was delayed, they all became drowsy and slept. (ESV)
Preparation for Christ’s second coming will be more decisive and consequential than preparation for His first, because those who rejected Him during His incarnation had continued opportunity to be saved as long as they were alive. Doubtlessly many of those who cried out for Jesus’ crucifixion in place of Barabbas or who voted against Him in the Sanhedrin were later convicted to turn to Him as Lord and Savior. But there will be no such continued opportunity when Jesus comes again. Then, at His second coming, the opportunity for salvation and citizenship in the kingdom of heaven will be past. The kingdom of heaven, used almost exclusively in Matthew’s Gospel (33 times), is a Jewish way of saying “the kingdom of God.” The Jews avoided saying the name of God out of respect for Him. Therefore they often used the word heaven as an alternative way to refer to God. The word heaven also points to the heavenly nature of Jesus’ kingdom. His kingdom did not involve a political restoration of the nation of Israel as many Jews had hoped. Instead He brought a heavenly kingdom with a spiritual domain, the hearts of His people. Such a kingdom demanded internal repentance, not just external submission. It provided deliverance from sin rather than political deliverance (Radmacher, E. D., Allen, R. B., & House, H. W. (1997). The Nelson study Bible : New King James Version. Nashville: T. Nelson Publishers.).
Then refers to the time of Christ’s unexpected appearing in power and glory, about which He was speaking. At that time, He said, spiritual preparedness for entrance into the kingdom of heaven will be like/comparable to the preparedness of a certain ten virgins. "The Parable of the Ten Virgins" is found only in Matthew (Thomas Nelson, I. (1997). Woman’s study Bible . (Mt 25:1). Nashville: Thomas Nelson.)
Matthew does not have virginity as such in view but the ladies’ status as young unmarried women, ‘maidens’, in a supporting role for a wedding, in a manner analogous to that of modern bridesmaids (Nolland, J. (2005). The Gospel of Matthew : A commentary on the Greek text (1003). Grand Rapids, Mich.; Carlisle: W.B. Eerdmans; Paternoster Press.).
The opening formula here is similar to that which introduced parables in 13:24; 18:23; 22:2, but whereas in those cases the verb was in the aorist tense, here it is in the future (“will be compared to”), as in 7:24, 26,... it speaks not of how things are now, but of how they will be at the parousia of the Son of Man (France, R. T. (2007). The Gospel of Matthew. The New International Commentary on the New Testament (948). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.).
As with all of Jesus’ parables, the message of this one is simple. It is meant to illustrate truths He has just been teaching: that Jesus is coming again, that He will then judge sinners and reward the righteous, that people must be ready.
His coming will be unexpected. The central truth is that once He has arrived, there will be no second chance and the opportunity for salvation will be gone forever.
There may be significance in the fact that there were ten virgins. The number ten is not accidental but symbolical. It denotes completeness. Thus we have Ten Commandments, ten talents (25:28), ten pieces of silver (Luke 15:8), ten servants, ten pounds, ten cities (Luke 19:13–17), an instrument of ten strings (Ps. 33:2), at least ten families needed to establish a synagogue, and ten persons for a funeral procession. According to Josephus, a minimum of ten was required to give an official wedding blessing. The attendants were virgins because it was the custom of that day that bridesmaids be chaste young women who had never been married. These ten virgins represent all the followers of Christ during all the ages (Lenski, R. C. H. (1961). The Interpretation of St. Matthew’s Gospel (963). Minneapolis, MN.: Augsburg Publishing House.).
The torches used by wedding attendants consisted of tightly wrapped cloths attached to long poles. The portable torches for outdoor use (the word is not the same as that used for a standing domestic lamps in 5:15 and 6:22) would be bundles of cloth mounted on a carrying stick and soaked with oil. The jars held the oil into which the torch was dipped before lighting. A torch without a jar of oil was as useless as a modern flashlight without a battery (France, R. T. (2007). The Gospel of Matthew. The New International Commentary on the New Testament (948–949). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.).
In addition to lighting the way for the procession, the lamps, or torches, served to identify members of the wedding party, marking them off as special participants. It was therefore important that each of the bridesmaids have a torch.
To meet translates hupantçsis, a noun that literally means “a meeting” and was often used of the official welcoming of a dignitary. John the Baptist had previously called Jesus the bridegroom and referred to himself as the best man (see John 3:27–30). This image was built upon the language of the Old Testament prophets (see Isaiah 54:5; 62:1–5; Jeremiah 3:14, 20; 31:32; Ezekiel 16:32; Hosea 1:2, 3; 2:2, 7, 16; and Song of Songs) (Albrecht, G. J., & Albrecht, M. J. (1996). Matthew. The People’s Bible (357–358). Milwaukee, Wis.: Northwestern Pub. House.).
In the context of Jesus’ teaching about His return and of the parable’s illustrating the coming of His kingdom, the bridegroom is obviously Christ Himself. As God referred to himself as the “husband” of Israel in the OT (e.g., Isa. 54:4–6), so Jesus pictures himself here as a bridegroom (cf. Matt. 9:14–15) (Crossway Bibles. (2008). The ESV Study Bible (1876). Wheaton, IL: Crossway Bibles.).
The ten virgins are professed believers in Him, and the lamps, or torches, symbolize their outward identity with His church. The torches also represent expectation of His imminent return, the preparation and readiness of the bridesmaids to meet the divine bridegroom when He comes to gather them for His wedding feast, the kingdom of heaven.
The ten bridesmaids represent professed disciples of Christ who claim to love the prospect of His appearing and who demonstrate outward readiness for entrance into His kingdom. In appearance the ten were indistinguishable. They were all dressed appropriately in wedding garments and all had the required torch to carry in the wedding procession. But they were not truly alike, which is the point of the parable, because they were not all prepared. As Matthew 25:2 indicates, five of them were foolish, and five were wise /prudent.
In Scripture the ‘fool’ primarily is the person who casts off the fear of God and thinks and acts as if they could safely disregard the eternal principles of God’s righteousness’ (Custer, S. (2005). The Gospel of the King : A commentary on Matthew (354–355). Greenville, S.C.: BJU Press.).
The evidence that some of the bridesmaids were unprepared despite their outward appearance was the fact that, as Matthew 25:3 says, they took no oil with them. They carried torches that looked exactly like those of the others, but they had nothing to burn in them, nothing that would give light and significance. A torch without fuel is obviously worthless, and a profession of faith in Jesus Christ without a saving relationship to Him is infinitely more worthless, because one is left in spiritual darkness.
Please turn back to Matthew 22
Matthew 25:4 notes that the wise/prudent bridesmaids, however, took flasks of oil with their lamps. Their outward profession was substantiated by inward possession. They had the oil of preparedness, namely, the reality of the light of the saving grace of God within them. The oil is similar to the wedding garments in Jesus’ parable of the wedding feast that a king gave for his son.
Matthew 22:1-13 [22:1]And again Jesus spoke to them in parables, saying, [2]"The kingdom of heaven may be compared to a king who gave a wedding feast for his son, [3]and sent his servants to call those who were invited to the wedding feast, but they would not come. [4]Again he sent other servants, saying, ’Tell those who are invited, See, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready. Come to the wedding feast.’ [5]But they paid no attention and went off, one to his farm, another to his business, [6]while the rest seized his servants, treated them shamefully, and killed them. [7]The king was angry, and he sent his troops and destroyed those murderers and burned their city. [8]Then he said to his servants, ’The wedding feast is ready, but those invited were not worthy. [9]Go therefore to the main roads and invite to the wedding feast as many as you find.’ [10]And those servants went out into the roads and gathered all whom they found, both bad and good. So the wedding hall was filled with guests. [11]"But when the king came in to look at the guests, he saw there a man who had no wedding garment. [12]And he said to him, ’Friend, how did you get in here without a wedding garment?’ And he was speechless. [13]Then the king said to the attendants, ’Bind him hand and foot and cast him into the outer darkness. In that place there will be weeping and gnashing of teeth.’ (ESV)
• The king had invited everyone in his realm to the feast, regardless of social standing, wealth, or character. He made every effort to see that no one was excluded, sending his servants into every obscure part of the country (vv. 9–10). The only condition for attending the feast was the wearing of the wedding clothes provided by the king, symbolizing the divinely bestowed grace apart from which no person can come to God. Because that presumptuous, self-satisfied man would not allow himself to be attired in the king’s clothing, he was rejected. The man without the proper wedding clothes who attempted to crash the celebration was thrown out into the darkness (Matt. 22:11–13).
Like that man without proper wedding clothes, five of the bridesmaids were without proper torches. They had a form of godliness but had no spiritual life or power because they did not belong to God (cf. 2 Tim. 3:5). They were committed to Jesus Christ religiously, intellectually, socially, and no doubt emotionally. But they were not committed to Him in their hearts because their hearts had not been regenerated by His saving grace. They had the appearance of faith, but it was dead (cf. James 2:17). They were in darkness, not light.
The statement in Matthew 25:5 that the bridegroom was delayed reinforces Jesus’ teaching that His second coming will be unexpected. It will not be delayed from the divine perspective but from the human. Because so much time will have elapsed since His first coming, most people, including many professed Christians, will be carrying on business as usual when He appears (Matt. 24:38, 43). Jesus may also have been giving the disciples a hint that He would not be returning as soon as they anticipated (Luke 19:11). But the main thrust of the parable, like the main thrust of the entire discourse, is directed to the generation who will be living during His coming (Matt. 24:34). Even the short period of time that will elapse between the signs of His coming and His actual appearance will cause some people to think the Lord delayed His return.
That idea is supported by the bridesmaids becoming drowsy and slept. They were expecting the bridegroom’s coming and were gathered together awaiting Him, all in seeming preparedness. There is no indication in this context that slept represents laziness or faithlessness. Even the prudent bridesmaids fell asleep, illustrating still again that no one, not even faithful saints, will know exactly when Christ will appear. The sleeping of the foolish bridesmaids might suggest their false confidence, whereas the sleeping of the prudent ones could suggest their genuine security and rest in the Lord.
Illustration: (5392 Common Problem With Gas Attendant)
It was the beginning of a holiday weekend, and the service station was crowded with motorists and cars. Finally the attendant hustled up to the local minister, who had been waiting in line for quite some time. “Sorry about the delay,” the attendant apologized. “It seems as if everyone waits until the last minute to get ready for the trip he’s planned.” The pastor smiled. “I know what you mean,” he said, “I have the same problem in my business.” (Tan, P. L. (1996). Encyclopedia of 7700 Illustrations: Signs of the Times. Garland, TX: Bible Communications, Inc.)
2) The Bridegroom (Matthew 25:6-12)
Matthew 25:6-12 [6]But at midnight there was a cry, ’Here is the bridegroom! Come out to meet him.’ [7]Then all those virgins rose and trimmed their lamps. [8]And the foolish said to the wise, ’Give us some of your oil, for our lamps are going out.’ [9]But the wise answered, saying, ’Since there will not be enough for us and for you, go rather to the dealers and buy for yourselves.’ [10]And while they were going to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. [11]Afterward the other virgins came also, saying, ’Lord, lord, open to us.’ [12]But he answered, ’Truly, I say to you, I do not know you.’ (ESV)
At midnight most people are typically deep in sleep, just as the bridesmaids were, and the bridegroom’s arrival at that time underscores still again the unexpectedness of Christ’s return. The children of Israel began their journey out of Egypt at midnight (Ex. 12:29), and rabbinical tradition held that the Messiah would come to earth at that hour.
All of the bridesmaids knew the groom would be coming soon and they were gathered at the bride’s house waiting for Him. They were well aware that the engagement and betrothal periods were over and that the final festivities were about to begin. But they did not know precisely when He would arrive until they were awakened with the cry/shout, “Here/Behold, the bridegroom! Come out to meet him.” The bridesmaids are summoned to come out to meet him and join the procession to his house for the feast (Turner, D., & Bock, D. L. (2005). Cornerstone biblical commentary, Vol 11: Matthew and Mark (323). Carol Stream, IL: Tyndale House Publishers.).
• The picture of the calling, much like to that of the trumpet blast (Mt. 24:31) and the arrival of a Roman Army, is the calling of the saints of God at the coming of Christ to join in His procession, much like the Romans citizens were called out of the city, upon the return of Romans army from battle.
All this imagery indicates that the return of the Lord will be sudden, visible, and audible. (Matt. 25:6; and on 24:31 (Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 9: New Testament commentary : Exposition of the Gospel According to Matthew. New Testament Commentary (878). Grand Rapids: Baker Book House.).
As soon as the bridegroom’s presence was announced, Matthew 25:7 notes that all those virgins rose, and trimmed their lamps. Trimming the lamps, or torches, probably amounted to cut off the charred ends of the burning rags and then saturating it with oil to make it ready for lighting (Albrecht, G. J., & Albrecht, M. J. (1996). Matthew. The People’s Bible (358). Milwaukee, Wis.: Northwestern Pub. House.).
At that moment Matthew 25:8 specified that the foolish bridesmaids realized their predicament: they had no oil. It was not that they had been unaware of their lack of oil but that they were not concerned enough about it to acquire it before the bridegroom’s arrival. Perhaps they thought they could quickly run down to the oil shop anytime they wanted and secure what they needed in plenty of time. Or perhaps they thought they could borrow oil if the shop were closed, the recourse they now tried to take. No reason is given for their negligence, no doubt because the reason is irrelevant. Because they had ample warning that the bridegroom was coming and had ample opportunity to be totally prepared for His arrival, nothing could excuse their failure.
They will be self-deceived, perhaps believing that mere association with the things and the people of Christ has made them a part of Christ’s true church. Some may think that being born into a Christian family will make them a member of God’s family. We know with certainty that many will be trusting in their good works, saying to Christ:
Matthew 7:22-23 [22]On that day many will say to me, ’Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ [23]And then will I declare to them, ’I never knew you; depart from me, you workers of lawlessness.’ (ESV)
When the foolish said to the wise/prudent, “Give us some of your oil, for our lamps are going out;” [9] But the prudent answered, saying, “Since there will not be enough for us and you; go rather/instead to the dealers and buy for yourselves.” When the foolish bridesmaids apparently tried to light their dry torches, the cloth would only smolder and keep going out. And by then it was too late for help. The response of the sensible girls to their natural request for a share of the oil may sound selfish, and perhaps in a real life situation they might have been willing to share—though if their supply too was limited, to keep it for themselves ensured that at least some torches would stay alight. But in a parable things do not always happen according to real life, and the hard-nosed realism of the sensible girls invites the reader to reflect that spiritual preparedness is not something that others can provide for you: each needs their own oil (France, R. T. (2007). The Gospel of Matthew. The New International Commentary on the New Testament (949). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.).
The point therefore, of the wise/prudent bridesmaids’ response was not that they were selfish and calloused but that they were helpless to provide oil for their foolish friends. Their own oil was not … enough to share with anyone else; it was necessary that each buy her own. The oil should probably not be allegorized despite frequent and conflicting suggestions that take it to refer to such things as good works, faith, grace, or the Holy Spirit, because none of these can be bought (Blomberg, C. (2001). Vol. 22: Matthew (electronic ed.). Logos Library System; The New American Commentary (370). Nashville: Broadman & Holman Publishers.).
Just as one person cannot transfer part of their physical life to another person, neither can one share spiritual life, which is indivisible and unique to each person who has it. Like physical life, spiritual life is a direct, individual gift from God and is nontransferable. The saved cannot themselves become saviors. Those who receive grace cannot impart it. When the call to the judgment seat of God comes to an unbeliever, whether at death or at the Lord’s coming, the intercession of all the saints in heaven and on earth can do them absolutely no good. After that time there is no second chance, no purgatory, no hope.
Salvation cannot be bought, and the buying of oil from the dealers refers simply to securing salvation from its only source, God. The same idea is used by Jesus in His parables of the treasure found in a field and of the pearl of great price (Matt. 13:44–46). In both cases, the discoverer sold everything he possessed in order to obtain that which was valued about all else. In that sense, the price for salvation is the entire relinquishment of one’s own merit, which has no value in itself but must be surrendered because it is an absolute barrier to God’s grace.
Matthew 25:10 continues that While they were going (away) to buy/make the purchase, the bridegroom came, and those who were ready went in with him to the marriage/wedding feast; and the door was shut.
Quote: What does it mean to be ready? Charles H. Spurgeon saw it as an inner change brought about by regeneration or new birth. He wrote, drawing on a good deal of Bible imagery: "A great change has to be wrought in you, far beyond any power of yours to accomplish, ere you can go in with Christ to the marriage. You must, first of all, be renewed in your nature, or you will not be ready. You must be washed from your sins, or you will not be ready. You must be justified in Christ’s righteousness, and you must put on his wedding dress, or else you will not be ready. You must be reconciled to God, you must be made like to God, or you will not be ready. Or, to come to the parable before us, you must have a lamp, and that lamp must be fed with heavenly oil, and it must continue to burn brightly, or else you will not be ready.
No child of darkness can go into that place of light. You must be brought out of nature’s darkness into God’s marvelous light, or else you will never be ready to go in with Christ to the marriage, and to be forever with him". (Charles Haddon Spurgeon, “Entrance and Exclusion,” in Metropolitan Tabernacle Pulpit (Pasadena, Tex.: Pilgrim Publications, 1976), vol. 43, 30.)
The closing of the door is another element in the story which seems out of place in the open hospitality and conviviality of a village wedding; late arrival is not normally an issue in oriental society, certainly not penalized in such a dramatic fashion. But this has become, like so many of the other parables, a story of insiders and outsiders, of the saved and the lost, and the closing of the door symbolizes that final division at the last judgment, as we have seen it in 13:30, 48; 21:31, 41; 22:8–10, 13 (France, R. T. (2007). The Gospel of Matthew. The New International Commentary on the New Testament (949–950). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.).
Please turn to Luke 13
The tragedy, of course, was that there was then no more opportunity to buy/make the purchase, and the search for the oil merchant was in vain, because all the shops were closed. In another of His many illustrations about lost opportunity for salvation, Jesus said:
Luke 13:25-28 [25]When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ’Lord, open to us,’ then he will answer you, ’I do not know where you come from.’ [26]Then you will begin to say, ’We ate and drank in your presence, and you taught in our streets.’ [27]But he will say, ’I tell you, I do not know where you come from. Depart from me, all you workers of evil!’ [28]In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God but you yourselves cast out. (ESV)
Therefore when the foolish virgins returned from their unsuccessful search for oil and Matthew 25:11 says that they came also saying, “Lord, lord, open to us/up for us,” The repetition of Lord indicates strong emotion (Radmacher, E. D., Allen, R. B., & House, H. W. (1997). The Nelson study Bible : New King James Version. Nashville: T. Nelson Publishers.)..
• Don’t take a strong emotional attachment to Christ as a sufficient substitute for true faith and obedience.
The bridegroom answered from within the house, “Truly I say to you, I do not know you.” The Greek word for "know" here (‘oida’) means a full knowledge and is not inconsistent with the nature of God—He ‘ginoskos’ (knows about) these people, but does not ‘oida’ (fully know) them, because He only fully recognizes those who recognize His Son (Mills, M. (1999). The Life of Christ: A Study Guide to the Gospel Record (Mt 25:1–13). Dallas, TX: 3E Ministries.).
The OT speaks of God “knowing” his chosen people (Jer. 1:5; Hos. 13:5; Amos 3:2). The same theme continues in the NT, where it describes a saving relationship with God through Jesus Christ (cf. Gal. 4:8–9; 2 Tim. 2:19) (Crossway Bibles. (2008). The ESV Study Bible (1876). Wheaton, IL: Crossway Bibles.).
Those five were sham attendants who had never belonged to the wedding party but had managed to dress and act like true bridesmaids. Now the pretense was over, and their sinful, foolish character was exposed.
Although the parable of the ten virgins illustrates the time of Christ’s second coming, its truths apply to an unbeliever’s facing God at death in any age. At that moment the opportunity for salvation will be past and all hope gone forever.
Poem: In his epic poem Idylls of the King, Alfred Lord Tennyson used figures from the parable of the ten virgins in a song directed to the wicked Queen Guinevere, who learned too late the cost of sin: Late, late, so late, and dark the night and chill! Late, late, so late, but we can enter still. Too late, too late, ye cannot enter now. No light had we, for that we do repent; And, learning this, the Bridegroom will relent. Too late, too late, ye cannot enter now. No light, so late, and dark and chill the night! O let us in, that we may find the light. Too late, too late, ye cannot enter now. Have we not heard the Bridegroom is so sweet? O let us in, tho’ late, to kiss His feet! No, no, too late! Ye cannot enter now.
3) The Warning (Matthew 25:13)
Matthew 25:13 [13]Watch therefore, for you know neither the day nor the hour. (ESV)
Please turn to Luke 21
For the fifth time in the discourse (24:36, 42, 44, 50) Jesus called on everyone Watch/be alert, because they will know neither the day nor the hour of His appearing. They would know its nearness by the catastrophic signs, but the exact day and the exact hour they would not know.
Jesus had said in the Temple on the previous day:
Luke 21:34-36 [34]"But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a trap. [35]For it will come upon all who dwell on the face of the whole earth. [36]But stay awake at all times, praying that you may have strength to escape all these things that are going to take place, and to stand before the Son of Man." (ESV)
The parable reveals that when Christ returns, each person must stand on his or her own. Your mother’s faith will not save you. Your wife’s faith will not save you. You will not be saved by the spiritual life of your son or daughter. The question will be, Where do you stand? Are you alive in Christ? Are you ready? The foolish women set out to buy oil, but the bridegroom came, and they were too late. So it will be when Christ returns in judgment. Those who are ready will be taken in to the marriage feast, and those who are not ready will be shut out. Do not say, “I will turn to Christ later. (I will get to, or tell others about the things of Christ after this or that...). There is always time for Jesus.” You do not know that. Today may be the last time you will hear (or have the opportunity to share) the gospel. And even if it is not—even if you do hear it again and again—it will be no easier for you to turn to God later. In fact, the opposite is the case. The fact that you have rejected the free offer of God’s grace now will harden you so that you will find it much more difficult to repent later. Millions who once heard the gospel and postponed a decision have since perished in their sins. The only wise thing is to come to Jesus now. The Bible says, “Now is the time of God’s favor, now is the day of salvation” (2 Cor. 6:2) (Boice, J. M. (2001). The Gospel of Matthew (529–530). Grand Rapids, Mich.: Baker Books.).
(Format Note: Outline &some base commentary from MacArthur, J. (1989). Matthew (Mt 25:1–13). Chicago: Moody Press..)
