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Text -- Matthew 25:4 (NET)

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Context
25:4 But the wise ones took flasks of olive oil with their lamps.
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Table of Contents

Word/Phrase Notes
Robertson , Wesley , JFB , Clarke , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes


Verse Range Notes
TSK Synopsis , Maclaren , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 25:4 - -- In their vessels ( en tois aggeiois ). Here alone in the N.T., through aggē in Mat 13:48. Extra supply in these receptacles besides the oil in th...

In their vessels ( en tois aggeiois ).

Here alone in the N.T., through aggē in Mat 13:48. Extra supply in these receptacles besides the oil in the dish on top of the staff.

Wesley: Mat 25:4 - -- Love in their hearts. And they daily sought a fresh supply of spiritual strength, till their faith was made perfect.

Love in their hearts. And they daily sought a fresh supply of spiritual strength, till their faith was made perfect.

JFB: Mat 25:4 - -- What are these "lamps" and this "oil"? Many answers have been given. But since the foolish as well as the wise took their lamps and went forth with th...

What are these "lamps" and this "oil"? Many answers have been given. But since the foolish as well as the wise took their lamps and went forth with them to meet the Bridegroom, these lighted lamps and this advance a certain way in company with the wise, must denote that Christian profession which is common to all who bear the Christian name; while the insufficiency of this without something else, of which they never possessed themselves, shows that "the foolish" mean those who, with all that is common to them with real Christians, lack the essential preparation for meeting Christ. Then, since the wisdom of "the wise" consisted in their taking with their lamps a supply of oil in their vessels, keeping their lamps burning till the Bridegroom came, and so fitting them to go in with Him to the marriage, this supply of oil must mean that inward reality of grace which alone will stand when He appears whose eyes are as a flame of fire. But this is too general; for it cannot be for nothing that this inward grace is here set forth by the familiar symbol of oil, by which the Spirit of all grace is so constantly represented in Scripture. Beyond all doubt, this was what was symbolized by that precious anointing oil with which Aaron and his sons were consecrated to the priestly office (Exo 30:23-25, Exo 30:30); by "the oil of gladness above His fellows" with which Messiah was to be anointed (Psa 45:7; Heb 1:9), even as it is expressly said, that "God giveth not the Spirit by measure unto Him" (Joh 3:34); and by the bowl full of golden oil, in Zechariah's vision, which, receiving its supplies from the two olive trees on either side of it, poured it through seven golden pipes into the golden lamp-stand to keep it continually burning bright (Zec 4:1-14) --for the prophet is expressly told that it was to proclaim the great truth, "Not by might, nor by power, but by MY SPIRIT, saith the Lord of hosts [shall this temple be built]. Who art thou, O great mountain [of opposition to this issue]? Before Zerubbabel thou shalt become a plain [or, be swept out of the way], and he shall bring forth the head stone [of the temple], with shoutings [crying], GRACE, GRACE unto it." This supply of oil, then, representing that inward grace which distinguishes the wise, must denote, more particularly, that "supply of the Spirit of Jesus Christ," which, as it is the source of the new spiritual life at the first, is the secret of its enduring character. Everything short of this may be possessed by "the foolish"; while it is the possession of this that makes "the wise" to be "ready" when the Bridegroom appears, and fit to "go in with Him to the marriage." Just so in the parable of the Sower, the stony-ground hearers, "having no deepness of earth" and "no root in themselves," though they spring up and get even into ear, never ripen, while they in the good ground bear the precious grain.

Clarke: Mat 25:4 - -- Took oil in their vessels - They not only had a sufficiency of oil in their lamps, but they carried a vessel with oil to recruit their lamps, when i...

Took oil in their vessels - They not only had a sufficiency of oil in their lamps, but they carried a vessel with oil to recruit their lamps, when it should be found expedient. This the foolish or improvident neglected to do: hence, when the oil that was in their lamps burned out, they had none to pour into the lamp to maintain the flame.

TSK: Mat 25:4 - -- oil : Psa 45:7; Zec 4:2, Zec 4:3; Joh 1:15, Joh 1:16, Joh 3:34; Rom 8:9; 2Co 1:22; Gal 5:22, Gal 5:23; 1Jo 2:20,1Jo 2:27; Jud 1:19

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 25:2-4 - -- And five of them were wise - . The words "wise and foolish,"here, refer only to their conduct; in regard to the oil. The one part was "wise"in ...

And five of them were wise - . The words "wise and foolish,"here, refer only to their conduct; in regard to the oil. The one part was "wise"in taking oil, the other "foolish"in neglecting it. The conduct of those who were "wise"refers to those who are "prepared"for the coming of Christ - prepared by possessing real piety, and not being merely his professed followers. The conduct of those "without"oil expresses the conduct of those who profess to love him, but are destitute of true grace, and are therefore unprepared to meet him. Nothing can be argued from the number here in regard to the proportion of sincere Christians among professors. circumstances in parables are not to be pressed literally. They are necessary to keep up the story, and we must look chiefly or entirely to the scope or design of the parable to understand its meaning. In this parable the scope is to teach us to "watch"or be ready, Mat 25:13. It is not to teach us the relative "number"of those who shall be saved and who shall not. In teaching us to "watch and to be ready,"our Lord gives great additional interest by the circumstances of this narrative; but there is no authority for saying that he meant to teach that just half of professing Christians would be deceived. The moral certainty is that "nothing like"that number will be found to have been hypocrites.

Oil in their vessels - The five foolish virgins probably expected that the bridegroom would come immediately; they therefore made no provision for any delay. The wise virgins knew that the time of his coming was uncertain, and they therefore furnished themselves with oil. This was carried in "vessels,"so that it could be poured on the torches when it was necessary.

Vessels - Cups, cans, or anything to hold oil.

Poole: Mat 25:1-13 - -- Ver. 1-13. For the understanding of all parables, I have formerly showed, that parables are similitudes brought from some earthly things, or actions,...

Ver. 1-13. For the understanding of all parables, I have formerly showed, that parables are similitudes brought from some earthly things, or actions, to illustrate some heavenly doctrine, or spiritual mysteries, and insinuate them into our practice. For the right understanding of all parables, the first and principal thing to be attended to is the scope and main end of the parable. What heavenly doctrine it is which our Saviour by that earthly similitude designs to illustrate, or what practical thing it is which he designs by that parable to press, I have showed. Our Saviour sometimes more particularly showeth this, expressing what he meant by the several things and actions mentioned in the parable. This he did, Mat 13:1-58 , in the parable of the sower, and of the tares of the field. But in most parables he doth not so; but from something going before or coming after gives us light enough to know what his main design was, and leaveth to us by that to interpret the several parts of the parable. Here he hath left us a sufficient light to know his meaning:

From his discourse in the latter end of the foregoing chapter, where he had been pressing the duty and prudence of watchfulness, from the uncertainty of the time of his coming. It is manifest that he is pursuing the same design still, by the epi parabolh , or the saying with which he closes this parable, Mat 25:13 ,

Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh This watchfulness we had interpreted by an opposition to sin, both of omission and commission: taking heed of having our hearts overcharged with surfeiting and drunkenness, and cares of this life, Luk 21:34,36 ; taking heed of smiting our fellow servants, eating and drinking with the drunken; discharging our trusts faithfully, ministers giving to the household of Christ their portion in due season, Mat 24:45,49 ; being ready for the coming of Christ, Mat 24:44 ; praying, Luk 21:36 . This our Lord had pressed there particularly on ministers; he is here in this parable pressing the same duty on all; and in this parable further opens the duty of watchfulness, not only as opposed to slumbering and sleeping, but as comprehending a getting of ourselves ready, as he had said, Mat 24:44 ; and this readiness he also further openeth in this parable, under the notion of having not only lamps, but oil in our lamps.

To these purposes he takes up this parable, which we shall not so well understand without understanding their usual rites and customs at weddings, which were these:

1. Their marriages were ordinarily in the night.

2. They usually had young men that attended the bridegroom, and young virgins that attended the bride at her father’ s house. The young men attended the bridegroom. These were called the children of the bride chamber, or the friends of the bridegroom or bride, Mar 2:19 Joh 3:29 .

The wedding being in the night, there was need of lamps. When the bridegroom came, the bride maids, who were attending the bride, went forth to meet the bridegroom, with lamps lighted, to conduct him and his companions into the house, and to her who was to be the bride.

When they were entered the door was shut, and the marriage proceeded. Our Saviour now, to quicken his auditors to the watchfulness before spoken of, supposes such a marriage, and ten virgins, the usual number at such solemnities. He supposes these ten virgins to have been half of them wise and half foolish: the wisdom of the one he makes to lie in getting their lamps ready and furnishing themselves in time with oil to feed them, that they might not go out, either while they waited for his coming, or in their conduct of him. The folly of the others he makes to lie in their want of this care, so as when the bridegroom came their lamps were out: they would have borrowed oil of the others, but they had none to lend them, so as they were shut out of the door of the bridal house, and though they knocked could obtain no entrance.

It is not hard now to apply the several parts of the parable to the end for which this parable is brought, provided that we do not expect that similitudes should run on four feet, or that every minute circumstance in a parable should be fitted in the explication.

The kingdom of heaven (which in Scripture always signifies that of grace or glory) here signifieth that of grace. The state of the church is likened to ten virgins: these ten virgins are professors; their lamps and their going forth to meet the bridegroom, signify their joint profession of the gospel, and their expectation joyfully to meet Christ, who is the bridegroom here meant. Psa 45:14 Joh 3:29 .

Five of them were wise, and five foolish. This signifieth the difference of professors; some have lamps, make a profession, but have no truth of grace; others have the root of the matter in them, a true faith and love, which feeds men’ s profession.

The bridegroom’ s tarrying signifies Christ’ s delaying to come to judgment. Their slumbering and sleeping signifies the infirmities of the best, who sleep, though their hearts wake; and the deeper security of others in their sinful state. The coming of the bridegroom at midnight signifieth Christ’ s coming in a dark time of troubles and afflictions, or at a time not looked for. The virgins trimming their lamps upon the cry made, signifies the care of pious souls, more especially upon any notices of Christ’ s coming, to prepare themselves for the meeting and reception of him. The foolish virgins late discerning that their lamps were out, and that they wanted oil, lets us know that hypocrites and formal professors will too late know that profession without a root of faith and true regeneration will serve them in no stead. Their asking the wise virgins to lend them some of their oil, with their refusal, because then they should not have enough for themselves, lets us know the woeful shifts that hypocrites will at last be put to, and how vain their hopes are, who hope to be relieved from the grace and good works of others. Their going to buy oil, and their being shut out before they returned, and knocking in vain, and in vain crying, Lord, open to us, lets us know, that as the tree falls so it must lie; that after our buying time in this life, mentioned Isa 55:1,2 , is expired, our state will be determined; that we are concerned to take the counsel of Solomon, Ecc 9:10 , Whatsoever thy hand findeth to do, especially for our souls, to do it with thy might; for here is no work, nor device, nor knowledge, nor wisdom, in the place, whither thou goest.

Therefore we are all concerned to watch, that is, to look that we have not only lamps, but oil to feed our lamps, and to keep our lamps burning, because we know, that the Bridegroom Christ will come, and we do not know at what time he will come, to the general judgment, or our particular judgment; for when we die, we can do no more to make ourselves ready for the great coming of Christ to judge the world, but must appear before him as we go out of this world. No oil after the determination of our lives will be to be bought, no further preparation of ourselves is to be made, as our life leaveth us judgment will find us.

Haydock: Mat 25:4 - -- But the wise took oil. Under this parable, we have the state of all Christians in their mortal pilgrimage justly delineated. The wise took oil in t...

But the wise took oil. Under this parable, we have the state of all Christians in their mortal pilgrimage justly delineated. The wise took oil in their lamps, the necessary qualifications of grace and charity, joined with divine faith, and an additional supply of oil in their vessels; i.e. they laid up in store for themselves a solid foundation of good works. St. Gregory teaches, that by the lamps, faith is meant; and by the light, good works. Hence he concludes that the bad, although they have lamps, i.e. faith, no less than the good, shall be excluded; because their lamps are out, i.e. their faith is dead, without charity and good works to enlighten them. (hom. xii.) ---

St. Augustine also declares, that these lighted lamps are good works, viz. works of mercy and good conversation, which shine forth before men. (ep. 120. chap. xxxiii.) ---

And, that this oil is a right inward intention, directing all our works to the greater glory of God, and not to the praise of ourselves in the sight of men. (Idem. ibid. [St. Augustine, ep. 120. chap. xxxiii.]) ---

The foolish virgins had a little oil in their lamps at first, sufficient to shine before men, by some little external shew of piety, or certain works done through fear, profit, or human respects; but had made no provision of solid piety and charity, by means of which they might, like the prudent virgins, produce good works to salvation. (Jansenius)

Gill: Mat 25:4 - -- But the wise took oil,.... They were concerned for the true grace of God, being enlightened by the Spirit of God; they saw their need of the grace of ...

But the wise took oil,.... They were concerned for the true grace of God, being enlightened by the Spirit of God; they saw their need of the grace of God, and being directed by him where it was to be had, went to Christ for it; and having received it from him, through the power of the Holy Ghost, exercised it on him; and herein lay their wisdom: for a stock of this in the heart, daily renewed by Christ, will supply the lamp of a profession well. This they had

in their vessels, their oil vessels; by which are meant their hearts; so called in allusion either to the vessels in which the oil was put, when pressed out of the olives, Jer 40:10 or to the oil vessels of the candlestick, Num 4:9. These are vessels of God's making, though through sin are become impure, and empty of all spiritual good: they are indeed large and capacious; here's room for Father, Son, and Spirit, and for abundance of grace; they are capable of comprehending much of the love of God, and besides natural, a great deal of spiritual knowledge: here, in these vessels, sanctified by the Spirit of God, the wise virgins had the oil of grace, which is an internal thing: it is nothing in the head, in the tongue, or in the hand, but something in the heart: it does not lie in notion, in talking, nor in doing; a man may know much, say a great deal, and do many external works, and yet be destitute of the grace of God; nothing external is that: it is not a mere outward reformation of life, an external humiliation for sin, an abstinence from the grosser sins of life, or a conformity to the ordinances of the Gospel, or a profession of religion: it is a principle of light, life, love, and holiness wrought in a man's heart; it has its seat in the mind, understanding, and judgment, in the will, conscience, and the affections. This oil of grace was not naturally in them; nor was it obtained by the power of their freewill; but was freely given unto them, and powerfully wrought in them: the case is this; all grace was put into Christ's hands for them; the Spirit of God was sent down to apply it to them, and work it in them; Which is generally done by means, which they made use of by his direction and assistance, and so may be said to take it:

with their lamps, of an external profession; they did not take up a profession before they had grace, or without it; but when they received the one, they took up the other; and which was acting the wise part.

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Commentary -- Verse Notes / Footnotes

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Commentary -- Verse Range Notes

TSK Synopsis: Mat 25:1-46 - --1 The parable of the ten virgins,14 and of the talents.31 Also the description of the last judgment.

Maclaren: Mat 25:1-13 - --The Waiting Maidens Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. 2. A...

MHCC: Mat 25:1-13 - --The circumstances of the parable of the ten virgins were taken from the marriage customs among the Jews, and explain the great day of Christ's coming....

Matthew Henry: Mat 25:1-13 - -- Here, I. That in general which is to be illustrated is, the kingdom of heaven, the state of things under the gospel, the external kingdom of Chris...

Barclay: Mat 25:1-13 - --If we look at this parable with western eyes, it may seem an unnatural and a "made-up" story. But, in point of fact, it tells a story which coul...

Constable: Mat 19:3--26:1 - --VI. The official presentation and rejection of the King 19:3--25:46 This section of the Gospel continues Jesus' ...

Constable: Mat 24:1--25:46 - --E. The King's revelations concerning the future chs. 24-25 We now come to the fifth and final major disc...

Constable: Mat 24:32--25:31 - --6. The responsibilities of the disciples 24:32-25:30 Next Jesus exhorted His disciples on the ba...

Constable: Mat 24:45--25:31 - --The importance of prudence and faithfulness 24:45-25:30 Jesus continued instructing His ...

Constable: Mat 25:1-13 - --The parable of the 10 virgins 25:1-13 This parable helps disciples understand what it means to await the King's return with prudence. 25:1 The introdu...

College: Mat 25:1-46 - --MATTHEW 25 The Ten Virgins (25:1-13) 1" At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the br...

McGarvey: Mat 25:1-46 - -- CXV. CONCLUSION OF OUR LORD'S DISCOURSE. PARABLES OF VIRGINS AND TALENTS. THE FINAL JUDGMENT. (Mount of Olives. Tuesday, April 4, A. D. 30.) aMATT. X...

Lapide: Mat 25:1-40 - --1-40 CHAPTER 25 Then . . . which went out to meet the bridegroom and the bride (Vulg.) . And the bride is not found in the Greek, nor in S. Chry...

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Introduction / Outline

Robertson: Matthew (Book Introduction) THE GOSPEL ACCORDING TO MATTHEW By Way of Introduction The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias r...

JFB: Matthew (Book Introduction) THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with t...

JFB: Matthew (Outline) GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17) BIRTH OF CHRIST. (Mat 1:18-25) VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12) THE F...

TSK: Matthew (Book Introduction) Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was...

TSK: Matthew 25 (Chapter Introduction) Overview Mat 25:1, The parable of the ten virgins, Mat 25:14. and of the talents; Mat 25:31, Also the description of the last judgment.

Poole: Matthew 25 (Chapter Introduction) CHAPER 25 Mat 25:1-13 The parable of the ten virgins, Mat 25:14-30 and of the talents, which a king distributed among his servants, to be improve...

MHCC: Matthew (Book Introduction) Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written h...

MHCC: Matthew 25 (Chapter Introduction) (Mat 25:1-13) The parable of the ten virgins. (v. 14-30) The parable of the talents. (v. 31-46) The judgment.

Matthew Henry: Matthew (Book Introduction) An Exposition, with Practical Observations, of The Gospel According to St. Matthew We have now before us, I. The New Testament of our Lord and Savior...

Matthew Henry: Matthew 25 (Chapter Introduction) This chapter continues and concludes our Saviour's discourse, which began in the foregoing chapter, concerning his second coming and the end of the...

Barclay: Matthew (Book Introduction) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW The Synoptic Gospels Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synopt...

Barclay: Matthew 25 (Chapter Introduction) The Fate Of The Unprepared (Mat_25:1-13) The Condemnation Of The Buried Talent (Mat_25:14-30) God's Standard Of Judgment (Mat_25:31-46)

Constable: Matthew (Book Introduction) Introduction The Synoptic Problem The synoptic problem is intrinsic to all study of th...

Constable: Matthew (Outline) Outline I. The introduction of the King 1:1-4:11 A. The King's genealogy 1:1-17 ...

Constable: Matthew Matthew Bibliography Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Cl...

Haydock: Matthew (Book Introduction) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. MATTHEW INTRODUCTION. THIS and other titles, with the names of those that wrote the Gospels,...

Gill: Matthew (Book Introduction) INTRODUCTION TO MATTHEW The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελ...

College: Matthew (Book Introduction) INTRODUCTION HISTORY OF INTERPRETATION It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's...

College: Matthew (Outline) OUTLINE I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16 A. Genealogy of Jesus - 1:1-17 B. The Annunciation to Joseph...

Lapide: Matthew (Book Introduction) PREFACE. —————— IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapi...

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