Seventh-day Adventist Bible CommentaryMatthew 25

The kingdom of heaven. [The Ten Virgins, Matt. 25:1–13. See on parables pp. 203-207.] See on Matt. 4:17; 5:2; cf. on Luke 4:19. For the circumstances under which this parable was given see on Matt. 24:1–3, 42. Jesus and at least four of His disciples were on the western slope of the Mount of Olives. The sun had set, and the shadows of twilight were deepening (COL 405). As was so often the case with parables related by Jesus, the scene was enacted before the eyes of those who heard the story (see COL 405). Likened. Or, “compared” (see p. 203). This parable places emphasis on the importance of preparation for the coming of Christ, and stresses the importance of being ready (see on ch. 24:44). Virgins. Or, “maidens” (RSV). Apparently no significance is to be attached to the number ten, a figure Jesus seems elsewhere to have used as a round number (see on Luke 15:8). In this parable the ten young women represent all of those who profess the pure faith of Jesus (COL 406). They believe in the soon coming of Jesus. Compare Rev. 14:4. Lamps. From the Gr. lampades, designating both torches and lamps, here, the latter. The lamps probably consisted of small clay bowls mounted on staves. The bowls contained oil and had a wick floating in the oil, its upper end held erect by the side of the bowl. The bridal party proceeded “by torchlight” (COL 405). The lamps represent the Word of God (COL 406; see Ps. 119:105). Went forth. The ten young women were waiting near the bride’s home for the arrival of the groom and his party, intending to accompany the bridal party to the home of the groom, there to participate in the wedding festivities (see COL 405). The fact that the young women, upon being awakened, saw the procession moving off without them (COL 406) suggests that they were not intimate friends of the bride, but acquaintances who, according to Oriental custom, would be welcome to join the procession and share in the festivities on their own initiative.

To meet the bridegroom. As he came from his home to that of the bride, to claim her and escort her to his home.

Ellen G. White

Five. No significance apparently attaches to the number five, any more than to the number ten (see on v. 1). There were simply two classes of young women in the group. The difference between the two groups becomes apparent as the narrative proceeds, and, in fact, constitutes the distinctive point of the parable. Foolish. The five foolish maidens are not hypocrites (COL 411). They are “foolish” in that they had not yielded themselves to the working of the Holy Spirit. In this respect they resemble the stony-ground hearers (COL 411; see on ch. 13:5) and the man without a wedding garment (see on ch. 22:11–14). They are attracted by the gospel, but selfishness keeps the truth from taking deep root in their lives and bearing the fruit of a Christlike character (see on Eze. 33:32; Matt. 7:21–27). They will be among those who respond to the “peace and safety” cry (see EW 282; PP 104; see on 1 Thess. 5:3; cf. Jer. 6:14; 8:11; 28:9; Eze. 13:10, 16).

Oil. This symbolizes the Holy Spirit (COL 408; see Zech. 4:1–14), of which the church members here represented are destitute. They are familiar with the theory of the truth, but the gospel has effected no change in their lives.

The wise. The wise virgins of the parable represent those Christians who understand, appreciate, and avail themselves of the ministry of the Holy Spirit. “Wise” indeed are Christians today who welcome the Holy Spirit into their lives and cooperate with Him in His appointed task (see John 14:16, 17; John 16:7–15). Vessels. Or, “receptacles,” in this case, flagons or flasks for oil. These receptacles were for the reserve supply.

Tarried. Gr. chronizō, “to delay,” “to linger.” The parable was a warning to those who “thought that the kingdom of God should immediately appear” (Luke 19:11; cf. Matt. 24:3; Acts 1:6). Jesus would not return as soon as they had anticipated. But to have told the disciples of this in a clear and specific way would have discouraged them (see on Matt. 24:3). Christians today would do well to remember that the heavenly Bridegroom’s delay is not due to any lack of preparedness on His part. He could have come long ago had His people been ready to welcome Him, and had they been faithful in completing their appointed task of preparing the world for His coming (see DA 633, 634). Slumbered and slept. That is, they became drowsy and went to sleep.

At midnight. When the weary, waiting maidens would be most drowsy. “Midnight” represents spiritual darkness. Great spiritual darkness. Great spiritual darkness will cover the earth in the last days (see COL 414).

Arose. All ten of the virgins responded to the summons to join the wedding procession. Trimmed. The lamps had apparently gone untended for a long time. They needed to be “trimmed” in order that they might burn brightly.

Ellen G. White

Said unto the wise. The foolish maidens had not learned the important lesson of accepting responsibility for themselves. They had fallen into the habit of relying on others to make up for their own lack of foresight. Of your oil. That is, “some of your oil.” The preparation of the foolish virgins had not been thorough and in earnest, but superficial.

Are gone out. Literally, “are going out.” The time of test had come, but their preparation proved superficial and inadequate. They had no reserves on which to draw to meet the unexpected emergency. They had made a promising start but were not prepared to endure unto the end (see on ch. 24:13).

Buy for yourselves. To have given the foolish virgins sufficient oil for the occasion would have left the wise virgins without any. The latter were not selfish. Character is not transferable. One Christian cannot do for another that which he must do for himself in preparation for himself in preparation for the crisis that lies ahead.

They went to buy. After the close of probation it will be too late to acquire those traits of character needed to accompany the heavenly Bridegroom to His Father’s house, not because of any unwillingness on the part of God, but because character has already been fixed. The door was shut. Compare the feelings of Esau when he discovered that he had forfeited the birthright (see on Heb. 12:17). Their exclusion from the wedding feast was the result of their own deliberate choice (see GC 542, 543).

Open to us. The five foolish virgins sought the rewards of faithful service without having rendered that kind of service (see on v. 10).

Verily. See on ch. 5:18. I know you not. It seems that the five virgins were not special friends of the bride, and the groom was in no way obligated to them (see on v. 1). It appears that they were attempting to enter when they had no right to do so, and such was indeed the case. Had they been ready to enter in when the door was open, they would have been welcome, but now it was closed. Their lack of foresight was inexcusable and their loss irretrievable. For the heartbreaking disappointment of those who intend to be among the saved but fail to make the necessary preparation, see on chs. 7:23; 22:1–14. “Of all sad words of tongue or pen, the saddest are these: ‘It might have been!’”

Watch therefore. The lesson of the parable (see on ch. 24:42, 44).

The kingdom of heaven. [The Talents, Matt. 25:14–30. Cf. on Luke 19:11–28. On parables see pp. 203-207.] The words, “the kingdom of heaven is,” have been supplied by the translators. For the circumstances under which this parable was told see on chs. 24:1– 3; 25:1. For the truth it was given to illustrate see on ch. 24:45–51. Whereas the parable of the Ten Virgins (ch. 25:1–13) places emphasis upon personal preparation for Christ’s promised return, that of the Talents stresses the responsibility of soul- saving labor for others. Thus, to “watch” (ch. 24:42) includes both personal preparation and personal missionary labor. In many respects this parable and that of the Pounds are similar, but there are also great dissimilarities. A man travelling. See on Luke 19:12. Jesus thus refers to Himself. A far country. Jesus returned to heaven. The nobleman in the parable of the Pounds went “to receive for himself a kingdom” (see on Luke 19:12). His own servants. Jesus thus designates His disciples, whom He has entrusted with the conduct of His affairs on earth (see on ch. 28:19, 20). We belong to God by virtue of His creative power and His redeeming grace. We ourselves and all that we have belong to Him. Delivered unto them. The master had two objectives: (1) to increase his holdings, and (2) to test his servants in anticipation of entrusting them with greater responsibilities.

Similarly, Christ has committed the work of the gospel to men in order to advance the interests of His kingdom on earth and to train His servants for increased responsibilities. See on Matt. 25:21; Luke 19:13.

Ellen G. White

Talents. The silver in a talent would weigh 687.5 oz. troy, or 21.38 kg. (see p. 49); and this, according to the laboring man’s daily wage, was more than 18 years’ pay. (See also on Luke 19:13.) The talents represent special gifts of the Spirit, together with all natural endowments. To every man. Each of us has a work to do for God. Though there are varying degrees of responsibility, none are altogether exempt from responsibility. His several ability. The amount entrusted to each servant was no more than, in the estimation of his master, he could handle wisely; at the same time it was sufficient to challenge his ingenuity and skill and thus provide him with an opportunity to gain experience. The master exercised discrimination in the amount entrusted to each servant, and then demanded faithfulness in the discharge of the responsibility involved in handling it.

Went and traded. Textual evidence is divided (cf. p. 146) as to whether the word “straightway” belongs with v. 15—“straightway took his journey”—or with v. 16—“he straightway went and traded.” According to the latter reading, the servant lost no time in setting about the task entrusted to him. He proved diligent.

Digged in the earth. In ancient times this was generally considered the safest means of preserving treasure (cf. ch. 13:44). Ancient coins in museums today have often come from such treasure hoards.

Reckoneth. See on ch. 18:23.

Other five. See on Luke 19:16, where the profit was much greater.

Well done. The master’s approval was not proportionate to the amount of profit in each case, but rather to the faithfulness displayed (see on ch. 20:8–16). Make thee ruler. The servant had manifested sound judgment and followed right principles in a little, and there was reason to believe he would do the same when much was entrusted to him. The reward for faithful service was to be an increased opportunity to serve. The use made of the lesser opportunity was the measure of ability to take advantage of greater opportunities. In part, a reward for faithful service comes in this life, but Jesus here refers primarily to the rewards of the world to come (COL 361). The joy of thy lord. This constitutes the second, and no less real, part of the reward for faithful service.

Ellen G. White

Lord, I knew thee. See on Luke 19:21. The servant candidly admits that his course of action was not due to ignorance or to lack of ability. It was deliberate. Hard. Gr. sklēros, “harsh,” “stern.” The negligent servant in the parable of the Pounds accused his master of being austēros, “austere,” “strict,” “unfriendly.” In both instances the charge was altogether unjust. Not sown. The negligent servant thought only of the material profit, and forgot the less tangible but no less real rewards that would accrue to him as a result of faithful service (see on v. 21). For further comment see on Luke 19:21. Strawed. Gr. diaskorpizō, “to scatter.”

I was afraid. The negligent servant had accepted the talent, and in so doing tacitly promised to do something with it. He feared that an unsuccessful business venture not

only might earn no interest but could result in the loss of the capital invested in it. He surmised that any profit would go to his master, and any loss would be held against him personally. He was unwilling to accept the responsibility involved, and would do the same were larger opportunities offered him. Hid thy talent. See on Luke 19:20.

Wicked and slothful. Many men with large capabilities accomplish little because they attempt little (see COL 331). Thou knewest. The negligent servant’s excuse proves to be his condemnation. His own lips have admitted his guilt.

Thou oughtest. The servant’s knowledge imposed upon him a responsibility from which there was no escape. He could have done something about the situation had he chosen to. He was without excuse. He had the ability to double the one talent. God accepts a man according to what he can do, and never expects more of him than that (2 Cor. 8:12). He requires no more of man—and no less—than his best. The exchangers. That is, the bankers of the day (see on Luke 19:23). The servant might have invested the money, if he feared (see on Matt. 25:25) to become involved in a more complicated business deal. The amount of profit might have been less, but even that would have been better than nothing at all. Usury. “Interest” (see on Ex. 22:25).

Take therefore. The reward for faithful service was an opportunity to render greater service (see on v. 21). The penalty for failure to serve was the loss of further opportunity to serve. Opportunities neglected are soon lost. For further comment see on Luke 19:24; cf. COL 364. Give it. The opportunities and tasks one man refuses are given to another who will take advantage of them and make the most of them. For the principle here involved see on Luke 19:24, 25.

That hath. This great truth Jesus stated upon various occasions (cf. on ch. 13:12). Taken away. Talents are bestowed that they may be put to use, and if they are not used, it is only natural that they be removed. Conversely, to make the most of limited opportunities often results in increasingly greater opportunities.

Cast ye. The “unprofitable servant” had been derelict in his duty, a fact he freely admitted. His failure was deliberate and premeditated, and he must bear the responsibility for that failure. In the great final day of judgment those who have drifted along, dodging opportunities and shirking responsibilities, will be classed by the great Judge with evildoers (COL 365). Unprofitable. Or, “useless,” “worthless.” Outer darkness. See on chs. 8:12; 22:13. Weeping and gnashing of teeth. Compare chs. 8:12; 22:13; 24:51. Jesus repeated this saying upon numerous occasions, as a graphic description of the remorse of the lost.

Son of man. [The Sheep and the Goats, Matt. 25:31–46. On parables see pp. 207- 213.] For comment on the circumstances under which this parable was given see on ch. 24:1–3; cf. on ch. 25:1, 14. Like the parables of the Ten Virgins (vs. 1–13) and the Talents (vs. 14–30), the parable of the Sheep and the Goats was told to illustrate truths set forth in ch. 24 relative to the promised return of Jesus. For the relationship of the two preceding parables to the discourse of ch. 24, see on ch. 25:14. This, the last of Jesus’ parables, appropriately presents the great final assize and reduces to the most simple and

practical terms the basis on which judgment is to be meted out. Concerning the expression “Son of man” see on Matt. 1:1; Mark 2:10. Come in his glory. At His first advent Jesus veiled His divine glory and lived as a man among men (see on Luke 2:48). The kingdom He then established was the kingdom of His grace (see on Matt. 5:3). However, He will come again, “in his glory,” to inaugurate His eternal kingdom (Dan. 7:14, 27; Rev. 11:15; see on Matt. 4:17; 5:2). Jesus’ second advent is the theme of Matt. 24 and 25. The holy angels. Although there is little textual evidence (cf. p. 146) for including the word “holy,” there can be no doubt that holy angels are meant. For the association of the angels in the work of judgment see on Dan. 7:10; Rev. 5:11. For their ministry on behalf of men see on Heb. 1:14. For the presence of the angels at the second coming of Christ see on Matt. 24:30, 31; Acts 1:9–11; 1 Thess. 4:15–17. Then shall he sit. That is, as King (v. 34) and Judge (vs. 32, 34, 41). Throne of his glory. Or, “His glorious throne.” Christ was seated upon the throne of the universe prior to His incarnation (DA 22, 23). Upon His ascension He was once more enthroned (AA 38), as Priest and King (Zech. 6:13; AA 39), and shared His Father’s throne (DA 832; Rev. 3:21). At the completion of the work of investigative judgment, begun in 1844 (see on Rev. 14:6, 7), 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.

All nations. See Rev. 20:11–15; GC 665, 666. Separate them. See on ch. 13:24–30, 47–50. As a shepherd. Directly or indirectly, Jesus often compared Himself to a shepherd and His people to sheep (see Eze. 34:11–17; Zech. 13:7; Matt. 15:24; 18:11–14; Luke 15:1–7; John 10:1–16). Sheep. Palestinian sheep were usually white, and the goats black (Ps. 147:16; Isa. 1:18; Eze. 27:18; cf. S. of Sol. 4:1, 2). They were generally tended together by the same shepherd (Gen. 30:32, 33).

Right hand. Typifying honor and blessing (see Gen. 48:13, 14; Mark 14:62; 16:19; Col. 3:1; etc.). The left. The left side might represent either less favor or actual disfavor. Here the latter is evidently intended (see v. 41).

The King. Here clearly the “Son of man” of v. 31. See on v. 31. Ye blessed. To be “blessed” is to be “happy” (see on ch. 5:3). Those whom God makes “happy” are happy indeed! At His “right hand there are pleasures for evermore” (Ps. 16:11). My Father. See on ch. 6:9. Inherit. To inherit is to enter into possession of property. Man was originally appointed king of this world (Gen. 1:28), but lost his dominion as a result of sin. Daniel looked forward to the time when the saints would once more inherit the eternal kingdom originally planned for them (Dan. 7:27). The kingdom. That is, the kingdom of glory (see on v. 31). Prepared for you. God’s original plan for this world, temporarily interrupted by the entrance of sin, will eventually succeed, and His will be supreme on this earth as it is in heaven (see on ch. 6:10). Compare Luke 12:32.

Meat. That is, “food” (see on ch. 3:4). The great final test is concerned with the extent to which the principles of true religion (see James 1:27) have been applied to daily living, particularly in relationship to the interests and needs of others. Took me in. That is, “received me hospitably,” or “entertained me.”

Visited me. See on Luke 1:68.

When saw we thee? The spirit and practice of selfless service had become so much a habit with “the righteous” that they responded automatically to the needs of their fellow men.

The King. That is, Christ (see vs. 31, 34). Verily. See on ch. 5:18. Unto me. What consolation that Christ identifies Himself with His chosen ones to the extent that whatever concerns them concerns Him personally. We can feel no pain or disappointment, we can experience no need, but that Christ sympathizes with us. In making the needs of others our responsibility we reflect this same aspect of the divine character. When we reflect the character of Jesus perfectly we will feel as He does toward those in need, and through us He will be able to solace and succor others. The best evidence of love for God is love that leads us to bear “one another’s burdens, and so fulfil the law of Christ” (Gal. 6:2; cf. 1 John 3:14–19; see on Matt. 5:43–48). The principle involved in the statement of ch. 25:40 is well illustrated in the parable of the Good Samaritan (see on Luke 10:25–37). The best evidence that a person has become a son of God is that he does the works of God (cf. John 8:44).

Everlasting fire. Described elsewhere as “unquenchable fire” (see on ch. 3:12) and “hell fire” (see on ch. 5:22). All three refer to the fires of the last day that will devour the wicked and all their works (2 Peter 3:10–12; Rev. 20:10, 14, 15). The word aiōnios, translated “everlasting,” or “eternal,” once, “for ever,” means literally, “lasting for an age,” in the sense of being continuous and not subject to capricious change. The ancient Greek papyri contain numerous examples of Roman emperors being described as aiōnios. The reference is to the continuous nature of their tenure—they held office for life. It is thus clear that the English words “everlasting” and “eternal” do not accurately reflect the meaning of aiōnios. Aiōnios, literally, “age lasting,” expresses permanence or perpetuity within limits; “everlasting” and “eternal” imply duration unlimited. The duration signified by aiōnios must, in each case, be determined by the nature of the person or thing it describes. In the case of Tiberius Caesar, for instance, aiōnios describes a period of 23 years, that is, the time from his ascent to the throne until his death. In the NT aiōnios is used to describe both the fate of the wicked and the future state of the righteous. Following the principle stated above, that the durative quality of aiōnios is to be determined by the person or thing of which it is used, we find that the reward of the righteous is life to which there is no end; the reward of the wicked is death to which there is no end (John 3:16; Rom. 6:23; etc.). In John 3:16 “everlasting life” is contrasted with “perish.” In 2 Thess 1:9 the wicked are said to be “punished with everlasting destruction.” The expression does not signify a process that goes on forever, but an act whose results are permanent.

“Fire” is the means by which punishment for sin is inflicted (Matt. 18:8; 25:41). That “fire” is “everlasting,” aiōnios, does not signify that it is of endless duration. This is clear from Jude 7. Obviously the “eternal fire” that destroyed Sodom and Gomorrah burned for a time and then went out. Elsewhere, the Scriptures refer to the fires of the last day as “unquenchable” (Matt. 3:12), meaning that they will not be extinguished until they have burned up the last vestiges of sin and sinners (see on v. 12). For ‘olam, the OT equivalent of aiōnios, see on Ex. 21:6. For the devil. See 2 Peter 2:4; Jude 6, 7. The fate of the devil and his angels is already determined. These beings “which kept not their first estate” are destined to perish in the fires of the last day. All who follow their example of rebellion will suffer the same fate.

When saw we thee? They had failed to learn the great truth that genuine love for God reveals itself in love for God’s suffering children. True religion involves, more than passive assent to dogmas.

Inasmuch. See on v. 40.

Everlasting punishment. See on v. 41. Life eternal. Compare John 3:16; Rom. 6:23.