Matthew Chapter 25
A. The Parable of the Ten Virgins.
1. (Matthew 25:1) Ten virgins go out to meet a bridegroom at a wedding.
“Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom.”
a. Then the kingdom of heaven: This parable continues the same theme from the end of Matthew 24. The context is eschatological, focusing on the return of Christ and the necessity of being spiritually prepared. The phrase “then” ties it to the future tribulation and Second Coming, not the Church Age. It does not describe the rapture of the Church but pertains to the visible return of Christ at the end of the age.
b. To ten virgins who took their lamps and went out to meet the bridegroom: In Jewish custom, a wedding involved three phases: the engagement (an agreement between families), the betrothal (the public vow and covenant), and the wedding feast, which would often occur a year later when the bridegroom arrived unannounced to take the bride to the ceremony. The virgins here are bridesmaids or attendants, symbolizing those who claim allegiance to Christ during the tribulation period, awaiting His return.
i. According to ancient customs, when the groom approached at night, the bridesmaids would light their torches or lamps and go out to greet him, escorting him in joyful procession to the banquet.
ii. Ten is a common symbolic number for completeness in Jewish tradition and according to the Talmud, ten lamps were often used in wedding processions. This also reflects an image of representative humanity, some prepared, some not.
iii. The parable does not emphasize their virginity, but rather their role as attendants. The emphasis is on preparedness, not moral purity in this case.
c. Went to meet the bridegroom: This anticipates the climactic moment — the arrival of Christ in glory. According to Matthew 9:15, Jesus already referred to Himself as the bridegroom:
“And Jesus said to them, ‘Can the friends of the bridegroom mourn as long as the bridegroom is with them?’” (Matthew 9:15, NKJV)
This bold claim aligns with Old Testament references to God as the bridegroom:
“For your Maker is your husband, the Lord of hosts is His name...” (Isaiah 54:5, NKJV)
“As the bridegroom rejoices over the bride, so shall your God rejoice over you.” (Isaiah 62:5, NKJV)
Thus, Jesus uses language applied to Yahweh to describe His own role in the end-times gathering of the faithful remnant of Israel.
2. (Matthew 25:2–13) The young women caught unprepared are denied entry.
“Now five of them were wise, and five were foolish. Those who were foolish took their lamps and took no oil with them, but the wise took oil in their vessels with their lamps. But while the bridegroom was delayed, they all slumbered and slept. And at midnight a cry was heard: ‘Behold, the bridegroom is coming; go out to meet him!’ Then all those virgins arose and trimmed their lamps. And the foolish said to the wise, ‘Give us some of your oil, for our lamps are going out.’ But the wise answered, saying, ‘No, lest there should not be enough for us and you; but go rather to those who sell, and buy for yourselves.’ And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut. Afterward the other virgins came also, saying, ‘Lord, Lord, open to us!’ But he answered and said, ‘Assuredly, I say to you, I do not know you.’ Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming.”
a. Now five of them were wise, and five were foolish: Jesus makes a clear distinction within this outwardly uniform group. All appeared similar on the outside — all were virgins, all had lamps, all waited for the bridegroom. But the difference was inward preparation.
The Greek word for “foolish” is morai, from which we get “moron.” It implies not merely ignorance, but spiritual negligence.
b. While the bridegroom was delayed, they all slumbered and slept: Delay in Christ’s return is part of the test. Both wise and foolish slept — implying that sleep itself was not the problem. The issue was whether they were prepared. The wise had reserves; the foolish did not.
“Slumbered and slept” captures the natural weariness of waiting. The problem was not in sleeping but in failing to anticipate the unknown hour by having oil ready.
c. Took their lamps and took no oil with them: The lamps, most likely torches with oil-soaked cloths, required constant oil to remain lit. The foolish had no reserve. Oil in Scripture is often symbolic of the Holy Spirit, as in Zechariah 4:6:
“Not by might nor by power, but by My Spirit, says the Lord of hosts.” (NKJV)
Without the Holy Spirit — the regenerating and indwelling power of God — one cannot enter the kingdom.
“Now if anyone does not have the Spirit of Christ, he is not His.” (Romans 8:9, NKJV)
d. At midnight a cry was heard: ‘Behold, the bridegroom is coming’: The sudden announcement represents the Second Coming of Christ. In the darkness of the tribulation, His return will be as light.
“At midnight” — the least expected time, reflecting Matthew 24:44:
“Therefore you also be ready, for the Son of Man is coming at an hour you do not expect.” (NKJV)
e. Give us some of your oil, for our lamps are going out: The foolish virgins try to borrow spiritual readiness at the last minute, but preparedness cannot be transferred. Salvation and relationship with Christ are individual, not communal or inherited.
f. The door was shut… I do not know you: This is a solemn picture of final judgment. The shut door represents irreversible separation from Christ. The same phrase “I do not know you” appears in Matthew 7:23:
“And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’” (NKJV)
These are professing believers who looked the part, but lacked true regeneration. The denial is not of prior acquaintance, but of relational intimacy that saves.
g. Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming: The takeaway is unmistakable — be ready. This refers not to date-setting, but to spiritual vigilance. Readiness means being genuinely born again, indwelt by the Spirit, and walking in obedience.
The parallel passage in Luke 12:35–37 echoes this:
“Let your waist be girded and your lamps burning; and you yourselves be like men who wait for their master.” (NKJV)
Those shut out were not unaware — they were unprepared. Profession without possession of salvation will not suffice.
B. The Parable of the Talents
1. (Matthew 25:14–15) A master entrusts his goods to his servants before leaving on a journey.
“For the kingdom of heaven is like a man traveling to a far country, who called his own servants and delivered his goods to them. And to one he gave five talents, to another two, and to another one, to each according to his own ability; and immediately he went on a journey.”
— Matthew 25:14–15, New King James Version
a. “For the kingdom of heaven is like a man traveling to a far country…” — In the culture of the ancient Near East, it was not uncommon for wealthy individuals to entrust their estate to slaves or bondservants during prolonged absences. These servants were often placed in high positions of responsibility, managing vast sums or even acting with delegated authority. The man in this parable is clearly a picture of Christ Himself, who has ascended and entrusted His work to His people.
i. This teaching follows immediately after the parable of the ten virgins and answers the question, “What does readiness for the Lord’s return look like?” The faithful are not merely waiting; they are laboring with what they have been entrusted.
b. “And to one he gave five talents…” — A “talent” was not a skill or aptitude but a measure of weight used for money. In context, it referred to a very large sum—likely silver. A single talent equaled about 6,000 denarii, and one denarius was roughly a day’s wage for a laborer. Thus, even the servant who received just one talent had been entrusted with the equivalent of 20 years of wages.
i. The English word “talent” later came to mean a God-given ability or gift, but that interpretation, while useful for application, is not the literal meaning here. Instead, this parable deals with stewardship of valuable resources—time, opportunities, influence, wealth, and responsibilities—all given to believers by the Lord.
ii. The distribution was “to each according to his own ability”—the master understood the capabilities of each servant. God, in His omniscience, does not call us to tasks beyond our capacity. Rather, He sovereignly assigns responsibilities suited to our ability, expecting faithfulness, not comparison.
c. “Immediately he went on a journey.” — The master’s departure is sudden and implies the delay of his return. His servants, in the meantime, are stewards. They are not owners. Everything they possess is on loan, meant to be invested and multiplied for the glory of their master.
2. (Matthew 25:16–18) The servants respond to their entrusted responsibilities.
“Then he who had received the five talents went and traded with them, and made another five talents. And likewise he who had received two gained two more also. But he who had received one went and dug in the ground, and hid his lord’s money.”
— Matthew 25:16–18, New King James Version
a. “He who had received the five talents went and traded with them…” — The servants who received five and two talents both acted immediately, wisely, and effectively. Their actions were proactive, suggesting not only promptness but personal initiative. The verb “traded” indicates active engagement, effort, and risk. They did not sit idle; they worked for the master’s return.
i. Their success illustrates the biblical principle that spiritual diligence results in greater responsibility and eternal reward. They were productive, faithful, and ready to give account.
ii. Four traits can be noted in their work:
Promptness in labor (they did not delay),
Diligence in perseverance,
Fruitfulness in productivity, and
Accountability in stewardship.
b. “But he who had received one went and dug in the ground…” — The third servant’s actions are a contrast of idleness masked as caution. While he did not squander the money in foolish living, as the prodigal son did in Luke 15:13, he did nothing productive. His excuse of fear (see later in verse 25) was a mask for sloth and disobedience.
i. In Jewish custom, burying money in the ground was considered a way to protect it from theft. Yet in the context of the parable, this shows negligence. The servant failed to grasp the master’s expectation—not mere preservation, but multiplication.
ii. Many today who are passive or disengaged in Christian service are guilty of the same thing: burying their spiritual opportunities out of fear, complacency, or mistrust of God.
3. (Matthew 25:19–23) The master returns and settles accounts with the first two servants.
“After a long time the lord of those servants came and settled accounts with them. So he who had received five talents came and brought five other talents, saying, ‘Lord, you delivered to me five talents; look, I have gained five more talents besides them.’ His lord said to him, ‘Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.’ He also who had received two talents came and said, ‘Lord, you delivered to me two talents; look, I have gained two more talents besides them.’ His lord said to him, ‘Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.’”
— Matthew 25:19–23, New King James Version
a. “After a long time the lord…settled accounts with them.” — The delay tests the hearts of the servants. Faithfulness is proven not in moments of emotional fervor, but in long seasons of obedience in the absence of visible reward. However, the delay does not mean there will be no accounting. The return is guaranteed.
b. “Well done, good and faithful servant…” — These words should be the highest goal of every believer. The Lord’s commendation is not for brilliance, fame, or even success by the world’s standards, but for goodness and faithfulness—moral character and persistent loyalty to the Lord’s commission.
i. As Charles Spurgeon noted, “It is not, ‘Well done, thou great and brilliant servant,’ but ‘thou good and faithful.’” God’s metric of reward is not the size of one’s platform, but the sincerity of one’s obedience.
c. “I will make you ruler over many things…” — The reward for faithfulness is greater responsibility and privilege in the age to come. This reflects the millennial reign of Christ (Revelation 20:6) and eternal glory. This echoes Luke 19:17, where faithful stewardship results in being given rule over cities.
d. “Enter into the joy of your lord.” — The greatest reward is not a crown, but communion—sharing in the joy of the Master Himself. This is the eternal inheritance of all believers, who long to hear these words at the Judgment Seat of Christ (2 Corinthians 5:10). This invitation points to the Marriage Supper of the Lamb, the eternal celebration of union between Christ and His Church (Revelation 19:9).
B. The Parable of the Talents (Matthew 25:14–30)
1. (Matthew 25:14–15) Jesus describes a master who gives instructions to his servants before departing on a long journey.
“For the kingdom of heaven is like a man traveling to a far country, who called his own servants and delivered his goods to them. And to one he gave five talents, to another two, and to another one, to each according to his own ability; and immediately he went on a journey.”
a. A man traveling to a far country, who called his servants and delivered his goods to them:
This scenario was familiar in the ancient world. Wealthy landowners would entrust their property to servants or stewards while they were away, sometimes for years. These men were not just laborers but estate managers. The goods belonged to the master, but the servants had authority to manage and increase them.
In Jesus’ parable, this “man” clearly represents the Lord Jesus, who would soon leave for heaven after His resurrection.
The “servants” represent believers, particularly during this Church Age, entrusted with resources to steward in the absence of Christ.
b. To one he gave five talents, to another two, and to another one:
A “talent” in this context was not an ability, but a measurement of weight — usually of silver. One talent equaled about 6,000 denarii. Since one denarius was a day’s wage, a single talent represented 20 years’ worth of labor for a common worker. Even the servant who received just one talent was entrusted with a staggering sum.
The differing amounts distributed “to each according to his own ability” reflect God’s sovereign distribution of resources, gifts, and opportunities.
Every believer is accountable for what they have been given, not for what they have not been given.
c. Immediately he went on a journey:
This indicates the master left quickly and without delay, placing the responsibility squarely on the servants. There was no micromanagement; the stewards had to act with maturity and purpose in their master's absence. Christ’s ascension placed the Church in this same position—charged to work until His return.
2. (Matthew 25:16–18) The servants manage the master’s money.
“Then he who had received the five talents went and traded with them, and made another five talents. And likewise he who had received two gained two more also. But he who had received one went and dug in the ground, and hid his lord’s money.”
a. He who had received the five talents… made another five talents:
The first servant was proactive and industrious. He did not delay, and his labor bore fruit. He doubled what was entrusted to him.
These first two servants acted immediately and with determination. Their faithfulness was not in the amount returned, but in the fact that they worked at all. God judges faithfulness, not fruitfulness.
b. But he who had received one went and dug in the ground, and hid his lord’s money:
The third servant took no risk and made no effort. This was the most passive response possible. Though he did not spend the money or lose it, he also did not obey the implied command to be productive with it.
His failure was not in what he did do but in what he didn’t do — a sin of omission.
He had no vision of stewardship, only fear and self-protection.
3. (Matthew 25:19–23) The first two servants are judged.
“After a long time the lord of those servants came and settled accounts with them…”
a. After a long time… settled accounts:
Jesus affirms there will be a delay in His return, but that a day of reckoning is inevitable. No one escapes this appointment. Every believer will appear before the Judgment Seat of Christ (see Romans 14:10–12; 2 Corinthians 5:10).
b. Well done, good and faithful servant:
This is the highest praise that could be given. The Master looks not for brilliance, talent, or popularity — but faithfulness and goodness.
Charles Spurgeon commented, “It is not ‘Well done, thou good and brilliant servant,’ for perhaps the man never shone at all… but he was faithful.”
c. You have been faithful over a few things… I will make you ruler over many things. Enter into the joy of your lord:
The reward was proportionate not to the amount of talents originally given, but to the faithfulness in using what was given. The five-talent and two-talent servants both received the same commendation.
The “joy of your lord” is a reference to eternal fellowship with Christ in His kingdom — a reward of shared glory and rulership (see Revelation 2:26–27; 2 Timothy 2:12).
4. (Matthew 25:24–25) The third servant gives account.
“Then he who had received the one talent came and said, ‘Lord, I knew you to be a hard man…’”
a. I knew you to be a hard man… and I was afraid:
The servant offered a twisted and dishonest view of the master’s character to excuse his laziness. He blames the master’s sternness rather than taking responsibility for his own inaction.
This excuse is ultimately a slander of God's character. It implies the servant wanted to avoid risk due to fear of failure — not out of reverence, but out of unbelief.
b. Look, there you have what is yours:
This servant thought that returning the one talent untouched was sufficient. He believed that non-loss was equal to faithfulness. He had no heart to serve, no desire to risk for his master’s gain.
5. (Matthew 25:26–30) The third servant is judged.
“‘You wicked and lazy servant… Cast the unprofitable servant into the outer darkness.’”
a. Wicked and lazy:
This condemnation is harsh because it reveals the true character of the servant. He was not simply passive — he was negligent, indifferent, and ultimately self-serving.
This shows that failure to act in the service of the Master is not neutral. It is wickedness. Laziness in kingdom matters is a spiritual sin with eternal consequences.
b. You ought to have deposited my money with the bankers:
Even a minimal effort would have brought a return. Doing something would have shown a measure of obedience and faith. The master expected use, not simply possession.
c. Take the talent from him… give it to him who has ten talents:
This follows the principle that those who steward well are entrusted with more (see Luke 16:10). This is both a spiritual and eschatological principle.
Jesus underscores the point: what you don’t use, you lose.
d. Cast the unprofitable servant into the outer darkness:
This reflects severe judgment. The servant is cast out of the master’s presence — a picture of hell. “There will be weeping and gnashing of teeth” shows conscious sorrow and regret.
This ending parallels the fate of the foolish virgins in Matthew 25:12.
The implication is that this man was never truly a servant at all — his faithlessness proved his lack of relationship with the master.
C. The Judgment of the Nations (Matthew 25:31–46)
1. (Matthew 25:31–33) The nations are gathered before God’s throne and separated.
“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. All the nations will be gathered before Him, and He will separate them one from another, as a shepherd divides his sheep from the goats. And He will set the sheep on His right hand, but the goats on the left.” (Matthew 25:31–33, NKJV)
When Jesus Christ, the Son of Man, returns in His glory, this will not be a secret or symbolic event — it will be literal and visible. He will return accompanied by “all the holy angels,” marking this as His glorious Second Coming referenced in Matthew 24:30: “Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory.”
The “throne of His glory” refers to the throne of His millennial kingdom, as foretold in Revelation 20:4: “And I saw thrones, and they sat on them, and judgment was committed to them.” This is not yet the Great White Throne Judgment described in Revelation 20:11–15, which occurs after the 1,000 years. This is a separate judgment — the "Judgment of the Nations" — conducted on earth at the beginning of the millennium.
“All the nations” (Greek: ethne) are Gentile peoples, survivors of the Great Tribulation. This is not a judgment of the church (already raptured) or of Israel (judged separately). The Lord separates them into two groups: “sheep” at His right hand, a place of honor; and “goats” at His left hand, a place of rejection. This judgment is personal and righteous — no neutrality is allowed.
2. (Matthew 25:34–40) The reward of the righteous.
“Then the King will say to those on His right hand, ‘Come, you 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; 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 drink? When did we see You a stranger and take You in, or naked and clothe You? Or when did we see You sick, or in prison, and come to You?’ And the King will answer and say to them, ‘Assuredly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me.’” (Matthew 25:34–40, NKJV)
Jesus refers to Himself as “the King,” emphasizing His divine right to rule. Those on His right hand are welcomed as “blessed of My Father” — an acknowledgment of their favor with God and evidence of saving faith manifest through compassionate action. They “inherit” the kingdom, which indicates they are sons and daughters of God through faith (Romans 8:17: “and if children, then heirs — heirs of God and joint heirs with Christ…”).
The basis of this judgment is how they treated “the least of these My brethren.” Most literally, this refers to the Jewish people during the Tribulation, who will be persecuted fiercely. Acts of kindness toward them — feeding, sheltering, visiting — will reveal the true nature of a regenerate heart. As 1 John 3:17 says, “But whoever has this world’s goods, and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him?”
While this passage is not salvation by works, it is clear that true faith produces works. These Gentiles are not saved because they helped the Jews; they helped the Jews because they had saving faith. The judgment recognizes the fruit, not the root.
3. (Matthew 25:41–46) The condemnation of the wicked.
“Then He will also say to those on the left hand, ‘Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels: for I was hungry and you gave Me no food; I was thirsty and you gave Me no drink; I was a stranger and you did not take Me in, naked and you did not clothe Me, sick and in prison and you did not visit Me.’ Then they also will answer Him, saying, ‘Lord, when did we see You hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to You?’ Then He will answer them, saying, ‘Assuredly, I say to you, inasmuch as you did not do it to one of the least of these, you did not do it to Me.’ And these will go away into everlasting punishment, but the righteous into eternal life.” (Matthew 25:41–46, NKJV)
This is one of the most sobering passages in all of Scripture. The King — Jesus — speaks words of judgment and damnation. “Depart from Me” is the ultimate sentence. It is the loss of God's presence and the pronouncement of separation. The cursed are not cast into hell for murder or adultery, but for apathy. Their neglect — their failure to act — revealed a heart that had never been transformed.
“Everlasting fire” and “everlasting punishment” use the same Greek word aionion as “eternal life.” If heaven is forever, so is hell. As Revelation 14:11 confirms, “And the smoke of their torment ascends forever and ever; and they have no rest day or night…”
Note: Hell was not made for man but for “the devil and his angels.” However, those who reject the grace of God and align themselves with the enemy share in his eternal destiny. 2 Thessalonians 1:8–9 warns of “everlasting destruction from the presence of the Lord.”
Their defense was ignorance: “When did we see You?” But their indifference condemned them. They failed to love Christ in the least of His brethren — in this context, likely the Jewish remnant and Tribulation believers.
Finally, the verse clearly lays out two destinies: “everlasting punishment” and “eternal life.” There is no purgatory, no second chance, no middle ground. John 5:29 echoes this reality: “those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation.”
