PARABLE OF THE TEN VIRGINS
Matthew 25:1-30
At this point Mark and Luke have ended their version of the discourse, but Matthew continues and gives the parable of the ten virgins. This is appropriate for two reasons: First, of the three Gospel writers, Matthew is the only eyewitness and original listener of the discourse. Second, Matthew is writing to the Jews, and the discourse has particular relevance to the nation of Israel. Israel, not the church, is the one who will go through the time of Jacob’s trouble (Jeremiah 30:7), otherwise known as the tribulation. Jeremiah specifically says it is a tribulation “for” (Hebrew: sarah) Jacob, and applies directly to national Israel
Matthew at this point returns to the time element. He beings with the word “then” (Matthew 25:1). It denotes a continuation of the chronology that was discontinued in Matthew 24:31, although he continues to teach in the form of parables. These parables bring us a new application about the second coming of Christ. The preceding parables centered on the unexpectedness of Christ’s coming and the need for readiness by those who believe. Now Matthew centers upon the reason for readiness: judgment. The idea of judgment is the keynote of this whole chapter. First, is the judgment of Israel
“Christ now resumed His revelation of the chronology of prophetic events for Israel. He taught that following His return (Matthew 24:30) and the regathering of the nation Israel to their land (v. 31), the nation would be brought under judgment (25:1-30).”[1]
Afterward, Matthew deals with the judgment of the Gentiles (25:31-46), the final event preceding the Millennial kingdom.
THE PARABLE AND ITS BACKGROUND
The parable is that of ten virgins, five who are wise; five foolish. The wise took extra oil for the lamps; the foolish did not bring any reserve. They left to meet the bridegroom, but he was delayed. They waited, but fell asleep. Awakened by the announcement of his coming, the five foolish realized they were out of oil. They tried to borrow some, but could not, they left to buy oil. When the five foolish returned and tried to get in, the Lord replied he did not know them and refused to open the door so they could enter.
The parable comes from the marriage custom of the time in the Middle East. There were three states of the wedding. First, the parents agreed upon the marriage of their children and the dowry would be paid. Second, the bridegroom accompanied by his friends would go to the bride’s house to claim her as his own. Third, on the return home, friends would join the wedding party to participate in the marriage feast that was held at the bridegroom’s home. This custom forms the background of the parable.
INTERPRETATIONS OF THE PARABLE
A number of interpretations exist concerning the ten virgins. Albright and Mann say that the parable is “capable of almost infinite variation in interpretation.”[2] A major factor for this is that “almost every detail of the parable lends itself to allegorical treatment.”[3] However, one should remember that a parable’s purpose is to provide one chief point of comparison. To make an important point or allegorical point of every detail may well destroy the original intended purpose.
Dispensational interpretations can be classified into two basic headings: Those who see the meaning in the church of this dispensation; others see it representing Israel.
The Church View.
This view holds that the virgins represent the religious people in the church of this dispensation. This is held by Gaebelein and presented in his commentary. He says this parable “must be looked upon as referring first all to the beginning of this Christian age.”[4] The wise virgins are the true believers, and the foolish are only professing Christians, unsaved but religious people in the church. The major reason for this view is the reference to oil. Oil is a common representation for the Holy Spirit. Since the church is indwelt with the Holy Spirit, it is reasoned that this parable must be speaking to the church.
This view has two major problems:
- First, this view separates the parable from the context of the discourse. The disciples hearing this parable would not have put it in the context of the church. At the time they knew nothing about the Church, the Body of Christ. It was still a mystery (cf. Eph. 3:1-10). The context is clearly the second coming of Christ, not the rapture of the church. There is no reason to separate it from the context of the second coming. We must keep the interpretation within the correct context.
- Second, the word “then” refers not to the church, but the last day events of Israel and the kingdom. Tasker notes:
“although the first word in verse 1, “then” (tote), is often in this Gospel merely a transitional particle…it would seem that it should here be construed in a temporal sense, the reference being to the day that has played such a large part in the previous section. So Knox rightly renders, ‘When that day comes, the kingdom of heaven will be like….’ ”[5]
The subject is the kingdom of heaven. That phrase refers to the earthly kingdom of Christ, not the Church, the body of Christ.
The subject is the kingdom of heaven. That phrase refers to the earthly kingdom of Christ, not the Church, the body of Christ.
- Third, this parable could not picture the rapture of the church. The rapture of the church was still a mystery that had not yet been revealed. The church of this present dispensation had not been revealed, let alone its rapture to the heavenly kingdom. Besides if this were a picture of the rapture, only the wise virgins would go out to meet the Bridegroom, for only the saved go to meet Christ. No unsaved meet Him at the rapture. This picture is inconsistent with the rapture, but not the second coming. At the second coming both the wise and unwise (saved and unsaved) meet the Lord; the saved (wise) go into the kingdom.
- Fourth, the answer given to the unwise virgins about not knowing them is very similar to the statement in Matthew 7:21-23. The context there is clearly that of entering the earthly kingdom of Christ. Those who only make lip service to faith, even though they did miracles in His name, are denied entrance, because they did not have a relationship with Christ (“I never knew you”). That is also the context and the event spoken of here in the parable.
The Israel
The Israel view is consistent with the context of the parable. This view contends that the virgins represent the nation Israel at the time of the second coming of Christ. The five wise virgins are true believers; the five foolish are professors, but not true believers. This is verified by the following facts:
- First, it continues the same theme as the preparedness for the Lord’s return. We have here the same application as given earlier—“Watch, therefore, for ye know not the day nor the hour” (Matthew 25:13 cf. 24:36). The end time motif and the context are the same as in the preceding parables and discourse.
- Second, the phrase “kingdom of heaven” never refers to the church. It is used concerning the earthly kingdom of Christ. The words “will be like unto” is a future passive form of the verb “to compare,” meaning comparable. The coming of Christ to set up His kingdom on earth is associated with the ten virgins.
- Third, the parable illustrates the truth that after the second coming and regathering of His people, God will judge Israel to see who will enter His kingdom. The wise (saved) will enter, the unwise (unsaved) of Israel will not enter; the door will be shut.
The truth of this event is predicted by the prophet Ezekiel. In Ezekiel 20:33-39 we read of God restoring Israel to the land. Then God will cause the nation to “pass under the rod” of judgment. Unbelieving Israel will not enter the land for the Kingdom blessing (20:38). Believing Israel will enter the land and the kingdom blessing (20:40-44). This prophecy awaits fulfillment after the tribulation.
Therefore, in this parable the theme of being prepared for Christ’s return continues, but a new element is added. The new development is the reason for being prepared; judgment. Those who are not prepared will not enter. This parable teaches that there will be a judgment of those at the second coming who will not be prepared.
LESSONS FROM THE PARABLE
There are three distinct lessons from this parable concerning the second coming of Christ:
- First, the necessity of being prepared for the coming of the Bridegroom.
- Second, this preparedness cannot be borrowed. It is each individual’s responsibility to be prepared for His coming.
- Third, being unprepared brings banishment from the kingdom. The door was shut!
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