Lectionary Bible Studies and Sermons


Matthew

The bridegroom comes! 25:1-13

[Seed logo] Introduction
      The dawning of God's eternal reign can be compared to the situation where a bridegroom arrives late to a wedding and some of the assisting maidens are caught unprepared. Therefore keep awake, otherwise you will be caught out.

The passage
      v1. Kingdom parables (identified by the phrase "the kingdom of God/heaven is like") proclaim the immediacy ("at hand") of the new age when God gathers a people to himself, blessing and reigning over them for eternity. Kingdom parables present gospel truth in the form of a riddle. The parable before us uses the typical formula "the kingdom of heaven is like (may be compared to)", except that it takes the future tense - "will be like." Kingdom parables remind us that the day of the coming kingdom is close at hand. The parable describes a typical Jewish wedding. The bridegroom prepares at his parent's home and the bride at her parent's home. The bridegroom then processes to the bride's parent's home where the festivities begin. In the early evening the bride, groom and guests then process to the grooms home. On the way they are joined by the bridesmaids, although probably only for this parable. All members of the party provide their own lamps. In the parable the bride doesn't get a mention, but it is only a parable.
      v2-5. Some of the bridesmaids are foolish because they are unprepared for the groom's coming. As with all parables, it is tempting to turn this story into an allegory, assigning meaning to every element. Is the bridegroom Christ? Is the delay referring to Christ's delayed return? Is the oil good works, the Holy Spirit or the grace of God,....? We are best to look for the central idea and leave it at that. In the day of judgment, many will be caught out.
      v6-9. The shout rings out and the bridegroom comes. The bridesmaids light up, but five have run out of oil, or better, five have no oil, and so their lamps go out. The preparedness of the five wise bridesmaids cannot help the ones who are unprepared.
      v10-12. The bridegroom appears and the wise enter with the wedding party. The foolish bridesmaids are locked out and cannot enter, for the groom does not know them. It all seems very harsh, but the point is clear enough, not everyone will enter the kingdom of heaven.
      v13. Kingdom parables (the gospel presented in riddle form) rarely come with an application. If there is a punch line it is "he who has ears to hear, let him hear." Yet, this revelation of the gospel is for the disciples and so it comes with a clear application. Although both the wise and foolish bridesmaids nod off, the message is "keep awake", be vigilant. The gospel demands faith, ongoing day-by-day, crisis by crisis, faith as we await the coming day.

The good oil
      "Give me oil in my lamp keep me burning, burning, burning.... give me oil in my lamp I pray..... keep me burning till the break of day."
      Any person who has ever attended a church youth group has, at some time or other, sung this chorus. Like most Christian songs it carries a message. It mouths a desire that is common to believers. Using the imagery of the Parable of the Ten Virgins we ask the Lord for the good oil so that our lamps won't go out. When the brilliance of the coming day bursts upon us, may our lamp be burning brightly.
      It's not hard to see that the imagery is slightly off target. In the parable, the wise bridesmaids had brought oil in preparation of the coming groom, while the foolish girls had brought none, or was it not enough? At any rate, when the groom arrived the foolish bridesmaids were unprepared and so didn't get into the wedding feast.
      Scratch any believer and under their skin you will find an eternal fear. When the day of judgment comes, will we have the good oil, or enough of the good oil, to see us through that day? Could we run out of oil and be left behind? So, what is the oil? Is it faithfulness to Christ, godly living, faith in Christ, the gift of the Holy Spirit, baptism, the grace of God.....?
      When interpreting these types of parables we are better off if we don't try to identify the different elements. We should just look for the main thrust of the parable. God's eternal reign in Jesus has burst in upon and life as we know it is rushing to its climax. Our response, of course, to this reality, is to put our faith in Jesus. But as day merges into day, that faith can fade, such that in the end many will find themselves outside of the heavenly feast. So Jesus warns us, "stay awake" - "keep your faith alive." Day-by-day let us renew our faith in Jesus, hold firmly to him, never let him go.

Discussion
      How must we be prepared for the terrible day?


Notes

Textual notes   Abbreviations,   Bibliography
 
      This kingdom parable is situated within a group of eschatological parables. Its placement has prompted most commentators to interpret it as a message for believers in the terms of "be prepared", "be ready, for the Son of Man is coming at an unexpected hour", 24:44. Yet, it is important to note that this parable is a kingdom parable, the gospel hidden within an illustrative story. As such it announces the immediacy/inauguration of the kingdom of God. Such parables do not openly proclaim the gospel, but rather do so in the form of a riddle, cf., 13:10-17. They serve as gospel presentations to those who have rejected a clear word from God and as such, serve only to draw out those with ears to hear.
      On this occasion the parable of the ten virgins serves to bring a word to the disciples. Its context identifies the disciples as the hearers, verse 13 is an unambiguous application of the parable, and the formulaic introduction takes an unusual future tense, rather than the usual aorist tense ("the kingdom of God is like ...."). The realization of the kingdom of God, of God's reign in Christ, is a now/not yet reality. Kingdom parables usually underline the "now" (it's midnight, the day has come), this parable underlines the "not yet" (it's five minutes to midnight, the day will soon be upon us). The "not yet" is applicable to those who have faced the kingdom "now", having heard the gospel ("the time is fulfilled, the kingdom of God is at hand") and responded accordingly with repentance and faith.
      So, the parable proclaims the immediacy of God's heavenly reign in Christ; everything is "go". A disciple's response to this reality must be to "keep awake" (a durative present tense). Like a watchmen in the late night hour, eyelids heavy with sleep, the task is to stay awake, be alert, be vigilant. As noted above, most interpret this to mean "be prepared", but it is the previous parable that drives this conclusion. If the primary response to a kingdom parable is faith, as it is to the gospel, then staying awake is all about holding on to that faith - trusting Jesus day by day.
      As for the parable itself, attempts to allegorize should be resisted since the results can be little more than the product of a furtive imagination. It may be possible to draw some general sense from the parable - Christ's reign, now inaugurated, will soon be realized and in that day many who wait for it will not be part of it, so, hold onto your faith.
      What then do the commentators say? Luz thinks the parable is all about keeping watch and that the oil is "good works" - "love". Patte argues for "be watchful" = "do right now what is required as a member of the wedding party - a disciple." Filson argues that it simply teaches that everyone needs to be ready to meet the Lord. Argyle notes the twofold nature of the parable is similar to other kingdom parables. Blomberg argues for a believer's preparation during a time of delay = faithful discipleship. Davies and Allison opt for watchfulness meaning "be prepared" in the terms of "doing the will of God" and generally treat the parable allegorically (See Jeremias Parables) - it tells us something about Jesus bridegroom, faithful disciples and unfaithful disciples. Mounce argues for being prepared in the terms of a disciple "responding to the needs of the disadvantaged." Schnackenburg thinks the parable is about the church's need to remain "watchful" during the time of Christ's delayed return. Fenton, that the church be "prepared" and "ready" for Christ's return. Hagner argues for "constant readiness" such that the believer will not be caught out by Christ's "inopportune" return. Gundry argues for watchfulness during the tribulation prior to Christ's return, when there will be a temptation to indulge in antinomianism. Keener, "a disciple must watch and be ready." McNeile, of a disciple being faithful and prudent in readiness for the parousia. France, preparing for the master's return during a time of delay by "service to others." At least France doesn't try to identify the oil, but the bridegroom is Jesus. Nolland opts for "check your equipment now because who knows how much longer it will be before you have to be sure that you are ready" (what does this mean John?). Morris argues for a continual readiness as we await Christ's return. France, in NICNT, having a second crack at the gospel, rejects an allegorical approach. He underlines readiness so that we don't get the "I don't know you", a readiness which is obviously not "ethical correctness", but a "long-terms provision" which will enable the disciple to "sleep secure" (a touch of allegory?). Schweizer has the parable reflecting the state of the church, long awaiting the return of Jesus, such that its fire is fading. Carson, who gives a nice overview of various interpretations of the parable (so also Luz), states that this parable "stresses the need for preparedness in the face of an unexpectedly long delay."
      Dodd, Parables, is surely right in recognizing the immediacy of the kingdom in this and other eschatological kingdom parables, proclaiming the "tremendous crisis" now realized in Jesus, which confronts "faithful and unfaithful, wise or foolish" alike. Of course, Dodd goes on to argue that such parables were reinterpreted and adapted (eg., v13) "by the church to enforce its appeal to men to prepare for the second and final world-crises which it believed to be approaching", but the parables stand well enough by themselves without such a forced interpretation. Such parables announce the immediacy of the kingdom, a truth just as valid today as when first proclaimed.

24:3
      parousiaV (a) "coming" - appearing, presence. Note this important verse for the context of Matthew chapters 24 and 25. See The Five Appearings of Jesus for a background study on the various "comings" in these chapters. Whenever we see the word "coming" we tend to think in terms of Jesus coming with the angels at the final judgment day. The problem is there are many "appearings" of Jesus and the "watch and wait" parables can apply to a number of them. The "generation" of 24:34 obviously saw a number of appearings and many missed "the day." Of course, as it was for them, so it will be for us.

v1
      Tote "At that time" - then. The term is vague and so we are not sure what point of time is being referred to. The context of chapters 24 and 25 concerns the "appearing/coming" of Jesus, 24:3. So, obviously the phrase refers to a future "appearing".
      oJmoiwqhsetai (oJmoiow) fut. pas. "will be like" - will be compared to. An unusual future tense is used instead of the usual aorist for this introductory statement to a kingdom parable. "At that appering/coming time, the kingdom of Heaven will be compared to the situation where ........."
      parqenoiV (oV) "virgin" - maid. Here a bridesmaid without necessarily being a virgin.
      taV lampadaV (aV adoV) "lamps" - Possibly the common pottery ship-shaped bowl with a hole at one end for a wick, although a "torch" for outside use is more likely. The important thing is to carry spare lamp oil.
      uJpanthsin (iV ewV) "meeting" - Joining with the procession to the groom's house.
      tou numfiou kai numfhV" The bridegroom and the bride" - Albright accepts the variant "and the bride" since he interprets the "bridegroom" as the messiah and the "bride" as Israel. Kingdom parables and allegory don't mix!

v2
      mwrai adj. "foolish" - dull, stupid, sluggish. They were foolish because they were unprepared. They didn't have spare oil, or as some commentator's have noted, they didn't have any oil (can't get in without the good oil???).
      fronimoi adj. "wise" - The sense is "practically wise."

v3
      eleion (on) "oil" - olive oil, although any oil was used for lighting, especially something no longer useful for cooking, something now rancid. Of course, what's the good oil? Yes, the question is invalid. This is a parable, not an allegory.

v4
      de "-" - but, and. Here adversative.
      toiV aggeioiV (on) "jars" - containers. The jars of extra oil expresses preperation which is taken up by many commentators in the interpretation of v13, namely, "be prepared." On the other hand, such details play no part in the interpretation of the parable if it is not an allegory. "The wise ones took along extra oil for their lamps", CEV.

v5
      cronizontoV (cronizw) part. "was a long time coming" - being delayed, taking one's time. The participle forms a temporal clause. In the "parousia" parables we are told that the day comes when we least expect it, and now we are told the day is delayed. Although many commentators feel the stress of the parable is upon the idea of delay, it is quite possibly of no importance at all. The day comes as God wills it and we do not know the day or the hour, so "watch out!". The notion of "delay", for a God who is not bound by time, is quite inappropriate. This is again an example of the problem caused when we treat a parable as if it were an allegory. We must identify the central idea and leave it at that.
      ekaqeudon (ekaqeudw) imperf. "fell asleep" - became drousy, nodded off. Durative. All the bridesmaids fell asleep. The point of the "stay awake", v13, is not affected by such a detail as the sleeping, or otherwise, of the bridesmaids bears no relationship to the exhortation. "Went on sleeping", Robertson.

v6
      meshV de nuktoV "midnight" - the middle of the night. This time is often used as a symbol of the moment when God comes/appears in judgment - a minute before midnight.
      genonen (ginomai) perf. "rang out" - [a shout, loud cry] has happened. Aoristic perfect tense expressing a stated action, rather than resultive. "In the middle of the night someone shouted", CEV.

v7
      tote "then" - Expressing the immediate action that followed.
      hgerqhsan (egeirw) aor. pas. "woke up" - awaken. "They all wake up."
      ekosmhsan (kosmew) aor. "trimmed [the lamps]" - do what is necessary to get the lamps alight, including lighting them. This does not exclude the lamps being oiled cloth on the end of a stick.

v8
      sbennuntai (sbennumi) pres. pas. "are going out" - extinguish. The present tense, being durative, expresses the thought that the lamps were spluttering and going out as the wick burned from lack of oil.

v9
      apekriqhsan ..... legousai "they replied" - they answered saying. The participle is redundant.
      ou mh + subj. "there may not be [enough]" - there would not be [enough]. A subjunctive of emphatic negation. "Definitely not, there would not be enough for all of us."
      touV pwlountaV (pwlew) pres. part. "those who sell oil" - the ones selling oil. Participle as a substantive. "Go to the dealers and buy for yourselves", Moffatt.

v10
      de "but" - but, and. Here adversative, as NIV. The foolish girls were out getting new supplies to meet the groom, but the groom came, entered the feast and the doors were shut.

v11
      kurie kurie "Sir! Sir!" - double vocative is used to underline the urgency of the plea.

v12
      de "but" - but, and. Adversative again. The girls asked to come in but the groom refused. Some commentators try to explain why the groom would be so mean, but it is only a story.

v13
      grhgoreite (grhgorew) imp. "keep watch" - be on the alert. Literally meaning "be awake", "keep/stay awake", with a figurative meaning at times expressing vigilance, being alert, ready, and thus the popular "be prepared." The verb is used at 24:42, 43, the application of the illustration concerning being caught unawares, 24:36-41. As the watchman keeps watch, is vigilant, so that he is not caught out, so must we keep watch. Some commentators make the point that it can't be "keep watch" as all the girls went to sleep, but of course, the exhortation is for the reader. In fact, France and others argue that not only is v13 an editorial comment by Matthew, it is not a very good one, it misses the point. Brave!!!
      oJti "because" - Here expressing cause/reason.
      ouk oidate thn hJmeran oude thn uJmaV "you do not know the day or the hour" - Jesus has already made this comment in this eschatological address, 24:36, 38, 44, 50. When it comes to the "not yet" of kingdom timing, only God knows the moment of fulfilment. "You don't know the day or the time when all this will happen", CEV.


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