This chapter culminates Jesus’ final discourse (Matt 23–25) and consists of three parables: The Ten Virgins (25:1–13), The Talents (25:14–30), and The Sheep and the Goats (25:31–46), each of which concludes with a final judgment scene. The first parable focuses on the difference between wise and foolish followers of Jesus, the second on how they handle the items with which they have been entrusted, and the third deals with disinterested acts of mercy and benevolence to the poor, needy, and lonely among them.

Interpretation of Matthew 25

1. Verses 1–13, Parable of the Ten Virgins

• The parable is comprised of three scenes: (1) ten girls who wait for the bridegroom fall asleep (Matt 25:1– 5); (2) the bridegroom’s arrival with the wise going into the wedding feast and the foolish being shut out (vv. 6–10); (3) the foolish girls’ plea for entrance is refused (vv. 11–13).

• In a typical Jewish wedding, the bridegroom would leave his home (cf. Gen 2:24) and be joined to the bride at her home, followed by a celebratory procession to the wedding feast at the groom’s home. The parable focuses on the wait to join this procession.

• Uncharacteristically, the verb of comparison is in the future tense (“shall be likened”), probably to underscore the prophetic nature of this parable as it concerns the judgment in connection with the second advent (cf. Matt 7:24, 26).

• Wisdom is a prized virtue in Scripture (Prov 3:15). An important characteristic of wisdom is preparedness and planning ahead so as to maximize positive outcomes (Prov 6:8; 20:18; 21:31; 24:27; 30:25; cf. Luke 14:28–32). The wise virgins were not only prepared but ready for the bridegroom’s arrival; their preparation resulted in readiness for the wedding feast. Similarly, at “the time of the end,” the wise are identified as those who understand the prophecies, recognize their fulfillment, and act accordingly by allowing their characters to be refined and purified (Dan 12:10; Mal 3:2–3).

• The ten girls had much in common: all were virgins, all had oil lamps that were burning and giving off light, and all became drowsy and fell asleep. Apparently, none expected such a long wait. All awoke at the call to meet the bridegroom and trimmed their lamps.

• The decisive difference was the preparation made by the wise for the unexpected. The foolish five, on the other hand, did not anticipate such a long delay and realized too late that their oil supply was insufficient. “The ten maidens have one task and one only, to be ready with lamps burning brightly when the bridegroom appears” and Matthew 5:16 illuminates “what is meant by keeping the lamp burning brightly.”¹

• The foolish are not hypocrites (cf. Matt 24:51) but are like the stony ground hearers whose experience is superficial and “endures only for a while” (13:20–21).

• The time of the bridegroom’s arrival is only approximately described (“in the middle of the night”), pointing to the uncertainty of precise time of the second advent, which Jesus frequently emphasizes (Matt 24:36, 42, 44, 50; Acts 1:7). Thus, the admonition is given to “watch” and be always ready (Matt 25:13; Mark 13:35–37; cf. 1 Thess 5:6, 8).

• The finality of the judgment is underscored with the words, “the door was shut” (Matt 25:10), which no amount of pleading will alter (vv. 11–12).

• The address, “Lord, Lord,” recalls Jesus’ warning that doing the will of the Father is an essential element of readiness for entrance into the kingdom of heaven (Matt 7:21; cf. Luke 6:46).

• While we should avoid allegorization of the parable, many of Jesus’ parables have allegorical elements. The bridegroom clearly symbolizes Jesus (Matt 9:15; cf. John 3:29), whose coming seems to be delayed. The wise and the foolish virgins, then, represent those who believe the truth received from Jesus (2 Cor 11:2; Eph 4:21) and who await His return (cf. Rev 7:1–4; 14:4).

2. Verses 14–30, Parable of the Talents

• The idea of an absentee householder who entrusts his goods to stewards while away was fairly common in the Roman world. They would have been expected to improve the means given and thus prove themselves worthy stewards of their master’s wealth.

• A talent of silver weighed about seventy-five pounds and was worth six thousand denarii² — almost twenty years of earnings for an ordinary laborer; they were given quite large sums. The different amounts of money were distributed to each “according to his own ability” (Matt 25:15). Clearly the master knew his servants well.

• The two servants given the most both doubled their master’s money, a 100% return on the initial investment. Although in burying the master’s money the third servant utilized a common practice for safeguarding wealth (cf. Matt 13:44; Josh 7:21), as pointed out, even lending it to bankers (or moneychangers) could have garnered 20% interest, since they would have in turn lent it out at an even higher rate.³

• The master returned only “after a long time,” which again emphasizes the element of waiting and apparent delay, and the calling each to account alludes to the investigative judgment in which the actions of the Lord’s professed servants are assessed.

• Although the two faithful servants were given different amounts based on their different abilities and had different results, their reward was exactly the same (Matt 25:21, 23). This illustrates we are not saved by works even though we are judged according to them (2 Cor 5:10; Rev 22:12).

• The reward (entering into “the joy of your lord”) applies the parable to the life to come, but the kingdom of heaven also promises joy in the present (Matt 13:44).

• The wicked servant attacks his lord’s character even though from the parable it seems to have been completely exemplary. The master did “sow” by giving the man a talent to invest. Actually, the words of this servant are more a reflection of his own character; he had good reason to be afraid but that fear was not translated into worthwhile action.

• The servant is also called “lazy” because he did nothing useful with what he was given.

• Since everyone is unique, with individualized gifts and talents, and opportunities for service vary from one individual to the next, it is impossible that outcomes would be identical, which is probably why such a conception is never envisaged in Scripture.⁴

3. Verses 31–46, Parable of the Sheep and the Goats

• This third and final parable in Matthew consists of three scenes: (1) the Son of Man’s separation of people into two groups; (2) the reward given to “the sheep” and their dialogue with the King about their acts of mercy; (3) the reward given to “the goats” and their dialogue with the King about what they failed to do.

• Jesus calls the sheep “blessed of My Father,” those who will “inherit the kingdom” (Matt 25:34). Sheep as a symbol of Israel (Matt 9:36; 10:6; 15:24; John 10:2–4; cf. Ezek 34:11–17) and of the followers of Jesus (Matt 10:16; 26:31; John 10:15–16, 27; 21:16–17; cf. Zech 13:7) is fairly common. The right hand was a place of favor and privilege (Matt 20:21; 22:44; cf. 1 Kgs 2:19; Ps 16:11; 110:1, 5). So the sheep represent the saved of all ages.

• Jesus calls the goats “cursed” (Matt 25:41), whom He sets on His left side, which is clearly the side of shame and disapproval. Taking into consideration the parable’s larger context, the goats represent the professed followers of Jesus who are lost.

• Jesus (“the Son of Man”), for the first time, speaks explicitly of Himself as “the King” (vv. 34, 40), though it was implied in earlier future-oriented parables (Matt 18:23; 22:2, 7, 11, 13). “At the completion of the work of investigative judgment, begun in 1844 . . . Jesus will receive ‘His kingdom’ (GC 426, 613, 614; EW 55, 280). The final coronation and enthronement of Christ as King of the universe takes place at the close of the millennium, before all men—those who are subjects of His glorious kingdom and those who have refused allegiance to Him.”⁵

• All of Jesus’ parables have some element of surprise, but in this parable everyone is surprised. The acts of kindness and mercy which the blessed gave to “the least of these My brethren” were credited as if they were done to Jesus. Such is the closeness with which He identifies Himself with His people (cf. Matt 10:40–42). These deeds of mercy are reminiscent of Old Testament descriptions of the righteous (Ezek 18:5–9; Isa 58:6–7).⁶ This parable encourages a ministry of kindness to meet the needs of those around us. Paul says, “Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith” (Gal 6:10). Those represented by the goats feel no such obligation and fail to realize that ministering to others is ministering to Jesus.

• An important element of this ministry is hospitality, which was highly valued in both Jewish and Christian circles (e.g., Gen 18:1–16; 2 Kgs 4:8–11; Rom 12:13; Titus 1:8; Heb 13:2),⁷ and is still important for us today.

• The fiery punishment allotted to the lost was never meant for human beings; it was “prepared for the devil and his angels” (Matt 25:41). God desires all to be saved and does not will any to be lost (1 Tim 2:4; 2 Pet 3:9).

• The fire is called “everlasting” (Matt 25:41) because its effect is eternal, not because it is burning forever and ever. Sodom and Gomorrah are said to have suffered “the vengeance of eternal fire” (Jude 7) but obviously the fire is not still burning.⁸ It is also called “unquenchable” (Matt 3:12; cf. Isa 34:10; Jer 17:27) because it will continue its work until the wicked are complete burned up, leaving them “neither root nor branch” (Mal 4:1). All these images emphasize the totality and finality of sin’s ultimate destruction.

Application of the Chapter

Some important lessons we may glean from Matthew 25 include:

1. Planning ahead will make a difference not only in this life but also in the life to come.⁹ We are to live each day, not merely for the present, but with eternity in view.

2. The foolish five, thinking the oil they had was enough, relied on what they considered minimally necessary, whereas the wise planned also for the unexpected.

3. Preparation and readiness are related, the first being a necessary prerequisite for the second.

4. All three parables teach that so-called “little things” actually matter a lot; how one relates to them can be a barometer of one’s character because they are often undervalued.

5. The parable of the talents teaches that diligence is a virtue (cf. Rom 12:11; Gal 6:9). It is commended in Scripture as an important expression of wisdom (Prov 4:23; 6:6–8; 10:4; 12:24, 27; 13:4; 14:23; 21:5), while slothfulness is unsparingly condemned (Prov 18:9; 21:25).

6. Those who follow Jesus will want to serve Him faithfully with every gift and talent entrusted to them. There is no limitation from God’s side, only our willingness to be used by Him to accomplish heaven’s purposes.¹⁰

7. Unfortunately, all who are lost will discover too late their misplaced priorities, whether it was wealth wasted on selfish pursuits and pleasures or failure to use their talents for the kingdom of heaven. It would be well for each one of us to consider from time to time how our life might be measured by the impartial heavenly Judge so as to make life course adjustments now, while we still have the opportunity to do so (2 Cor 13:5).

8. In the end, the parable of the sheep and the goats emphasizes the importance of “disinterested benevolence”—that is, finding joy and contentment in giving of ourselves to help others without expecting anything in return. Jesus is the “perfect pattern. His life was characterized by disinterested benevolence.”11 This quality will also characterize His “sheep,” who follow Him and are guided by the Holy Spirit to relieve the poor and needy among us.