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NASB (UPDATED) TEXT: Mat_25:1-13
1"Then the kingdom of heaven will be comparable to ten virgins, who took their lamps and went out to meet the bridegroom. 2Five of them were foolish and five were prudent. 3For when the foolish took their lamps, they took no oil with them, 4but the prudent took oil in flasks along with their lamps. 5Now while the bridegroom was delaying, they all got drowsy and began to sleep. 6But at midnight there was a shout, 'Behold, the bridegroom! Come out to meet him.'7Then all those virgins rose and trimmed their lamps. 8The foolish said to the prudent, 'Give us some of your oil, for our lamps are going out.'9But the prudent answered, 'No, there will not be enough for us and you too; go instead to the dealers and buy some for yourselves.'10And while they were going away to make the purchase, the bridegroom came, and those who were ready went in with him to the wedding feast; and the door was shut. 11Later the other virgins also came, saying, 'Lord, lord, open up for us.'12But he answered, 'Truly I say to you, I do not know you.'13Be on the alert then, for you do not know the day nor the hour."
Mat_25:1 "the kingdom of heaven" God's current reign over the lives of redeemed people will one day be consummated in His reign over all the earth (cf. Mat_6:10). See Special Topic at Mat_4:17.
▣ "ten" See Special Topic: Symbolic Numbers in Scripture at Mat_24:31.
▣ "went out to meet the bridegroom" The cultural background of this parable (which is unique to Matthew) concerns Jewish wedding customs of first century Palestine (see James Freeman, Manners and Customs of the Bible). After about a year of binding betrothal, the groom went to the bride's home on an assigned day to bring her to his home for a seven day feast.
There is a Greek manuscript variant here that relates to this Hebrew custom. The best and most ancient Greek texts have "went out to meet the bridegroom." The Bezae Greek manuscript (D) and the Latin, Syriac, Coptic, and Armenian translations, as well as the Greek texts used by Origen, Athanasius, Chrysostom, Jerome, and Augustine add "and the bride." This then would refer to when she joined the wedding party. The UBS4 gives the shorter text a "B" rating (almost certain).
Mat_25:5 "the bridegroom was delaying" This may refer to the delay of Jesus' return. Mat_24:14; Mat_24:43-44 also imply a delay between the destruction of Jerusalem and the Second Coming. This delay surprised the early church, yet the concept was implicit in Jesus' teachings and Paul's (cf. 2 Thessalonians 2). The parables are literary imagery that has a main purpose. Be careful to turning the details into doctrine!
▣ "they all got drowsy and began to sleep" There is no condemnation implied for this. It merely sets the stage for the parables'emphasis on preparedness.
Mat_25:9 Each person must prepare for themselves in the kingdom!
Mat_25:10 "the door was shut" Luk_13:25 related this parable to Israel and the Gentiles, but this context demands a relationship to the Second Coming. This illustrates how the inspired evangelists used Jesus' teachings in different settings and for different purposes (cf. Gordon Fee and Douglas Stuart How to Read the Bible for All Its Worth, p. 113-134). See Special Topic: Use of "door" in the NT at Mat_6:6.
Mat_25:11 "Lord, lord" The repetition was an attempt to show intimacy (cf. Luk_6:46), but the relationship was lacking (cf. Mat_7:21-22). The shocking part of these examples is that these were seemingly part of the followers of Jesus, but somehow were not (cf. Matthew 13, the parable of the soils and the parable of the tares). As Paul says in Rom_9:6, "they are not all Israel who are from Israel," so too, not all the outward followers of Jesus are redeemed (cf. 2Pe_2:20-22; 1Jn_2:18-19 and even possibly some of the warnings of Hebrews [i.e., Heb_2:1-4; Heb_3:7-13; Heb_4:1-13; Heb_5:11 to Heb_6:12; Heb_10:26-39; Heb_12:14-17]). See hyperlink at Mat_7:21.
Mat_25:12 "I do not know you" Lack of preparation has eternal consequences. This is parallel to Mat_24:50-51; Mat_25:29-30; and Mat_25:41-44. One must balance the different aspects of salvation presented in the NT.
1. it is a decision, a public profession (i.e., welcome a person)
2. it is a discipleship, a public godly lifestyle (live like that person)
3. it is an informed biblical understanding (i.e., accept truths about that person)
All three are necessary for maturity.
The term "know" was used in its OT sense of intimate personal relationship (cf. Gen_4:1; Jer_1:5). Christianity combines the Hebrew sense (personal relationship) and the Greek sense (information). The gospel is a person, a lifestyle, and a message!
Mat_25:13
NASB "Be on the alert then, for you do not know the day nor the hour"
NKJV "Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming"
NRSV "Keep awake therefore, for you know neither the day nor hour"
TEV "Watch out, then, because you do not know the day or the hour"
NJB "So stay awake, because you do not know either the day or the hour"
This truth is the purpose of the parable. See full note at Mat_24:40-41. The date of the Second Coming is sure, but unknown (cf. Mat_24:36; Mat_24:42; Mat_24:44; Mat_24:50; Mar_13:32). Believers are to stay active and ready for Jesus' certain but sudden return (cf. Mat_24:36).
There is a manuscript variant at this point. Apparently copyists added "in which the Son of Man is coming" from Mat_24:44. This additional phrase is absent in the ancient Greek manuscripts P35, à , A, B, C*, D, L, W, X, and Y, as well as the Latin, Syriac, Coptic, and Armenian translations. It is obviously not original to Matthew. UBS4 gives the shorter text an "A" rating (certain).
▣ "the hour" See Special Topic at Mat_24:36.