Jesus continued instructing His disciples but now stressed the importance of prudence and faithfulness as He prepared them for His return. There are three parables in this section. All of them refer to two types of disciples, the faithful and the unfaithful.929
This parable illustrates the two attitudes that people during the Tribulation will have regarding Jesus' return.
24:45-47 The servants (Gr. doulos) are Jesus' disciples to whom He has entrusted the responsibility of managing His affairs during His absence from the earth. Some servants will be faithful and wise (prudent, cf. 7:24; 10:16). They will carry out God's will for them (feeding the world the gospel?), which dispensing food represents in the parable. When Jesus returns, these faithful servants will be "blessed"(i.e., the objects of God's favor and consequently happy, cf. 5:3). Moreover Jesus will promote them to positions of greater responsibility in the kingdom that He will establish.
"The reward of faithfulness is to be trusted with higher responsibilities; cf. xxv. 21, 23, Lk. xvi. 10a. Since the parable deals with the Parousia, the words apply to higher activities in the age to come."930
24:48-51 Other disciples may conclude that Jesus' delay indicates a postponement of His appearing. This conclusion may lead to their abusing their fellow disciples and their carousing. Jesus' return will surprise such disciples who will not be ready for it. The fate of such unfaithful and unwise servants will be tragic. Jesus will cut them to pieces, a graphic description of personal destruction (v. 51; cf. 1 Sam. 15; 33; Heb. 11:37).931Their lot will be with the hypocrites, those whom Jesus predicted would experience God's most severe judgment (cf. 6:2, 5, 16; 16:3; 23:13-29). Furthermore they will eventually go to hell.
"Invariably throughout Matthew this phrase [weeping and gnashing of teeth] refers to the retribution of those who are judged before the millennial kingdom is established (Matthew 8:12; 13:42, 50; 22:13; 25:30)."932
Clearly these unfaithful servants must be disciples of Jesus during the Tribulation who are not genuine believers. There will be some people who claim to be followers of Jesus in the Tribulation but who have not trusted in Him for salvation. There were many such in Jesus' day, and there are many today.
In this parable the good servant was prudent and faithful (v. 45). Jesus next gave the parable of the 10 virgins to illustrate prudence, and then He gave the parable of the talents to illustrate faithfulness.933
This parable helps disciples understand what it means to await the King's return with prudence.
25:1 The introductory "then"ties this parable to the subject of the preceding instruction, namely the Second Coming of the Son of Man. The beginning of the kingdom of heaven is in view. It will be similar to what the following story describes.
Jesus probably chose 10 virgins as a good round number that He could later divide into two groups easily. Such a number was also fairly common for marriages of His day. The number probably does not have symbolic significance. Likewise that the women were virgins (Gr. parthenos, cf. 1:23) probably has no other significance than that they were young women who were friends of the bride and groom. Their virginity is not a factor in the parable. The "lamps"(Gr. lampas) could have been either torches or lamps with wicks. "To meet"(Gr. hypantesis) connotes an official welcome of a visiting dignitary.934
Most premillenarian commentators have taken these virgins as representing Jews during the Tribulation. However a few argued that they stand for Christians in the present age.935The arguments in favor of the second view are primarily what the passage does not contain such as the title "Son of Man,"the phrase "times or seasons,"and Old Testament quotations. However, arguments from silence are never strong, and they are unconvincing here. The better explanation is that this parable deals with the same time and people as the immediately preceding and following parables do. The ten virgins represent Jewish disciples in the Tribulation waiting for the coming of the King.
Some background information concerning weddings in the ancient Near East is helpful in understanding this parable.936First, the parents arranged the marriage with the consent of the bride and groom. Second, the couple passed an engagement period of many months in which it would become clear, hopefully, that the bride was a virgin. Third, on the day of the wedding the groom would go to the bride's house to claim his bride from her parents. Friends of his would accompany him. Fourth, the marriage ceremony would take place at the bride's home. Fifth, the evening of the day of the wedding the groom would take his bride home. This involved a nighttime procession through the streets. Sixth, there would be a banquet that would often last as long as seven days. This often took place at the groom's home. Seventh, the bride and groom would consummate their marriage at the groom's home the night of the wedding ceremony.
The scene in this parable is at night as the bride's friends wait to welcome the couple and to enter the groom's house where the banquet would begin shortly. All ten of the virgins knew that the groom's appearing would be soon.
25:2-5 The five prudent (Gr. phronimoi, cf. 7:24; 10:16; 24:45) virgins represent Jewish disciples who not only anticipated Jesus' arrival but also prepared for it (cf. 3:2: 4:17). The five foolish virgins anticipated it but did not prepare for it. Preparedness is what separated the wise from the foolish.
"Perhaps their spiritual condition will be analogous to the Jews at the Lord's first coming. With eyes only for the physical benefits of the kingdom, the foolish Jews fail to prepare themselves spiritually for its coming."937
Both groups fell asleep. This period of delay corresponds to the time between the first signs of Jesus' coming and His appearance. Jesus did not praise or blame the virgins for sleeping. Apparently only the wise virgins had oil with them. The foolish ones evidently just lit their torches or wicks without oil.938The symbolism of oil is probably significant since it often represents the Holy Spirit in Scripture (e.g., 1 Sam. 16:13). Thus those with oil would be believers and those without oil unbelievers.
25:6-9 Midnight probably also has significance since it is often the time of judgment in Scripture (e.g., Exod. 11:4). When someone announced the arrival of the groom, the virgins all woke up and trimmed their lamps. However the lamps of the foolish soon began to go out (present tense in the Greek text). The preparations of the wise virgins did the unwise no good. The time to prepare had passed.
Though Jesus did not go into this, the bride in the parable must be the church, the bride of Christ (cf. 2 Cor. 11:2). The church will be in heaven with Jesus during the Tribulation having gone there at the Rapture (1 Thess. 4:13-17). Christians will return to earth with Jesus at His second coming and will evidently have some part in the judgment that will begin the kingdom (vv. 31-46; cf. 1 Cor. 6:2).
25:10-12 Shortly after the announcement went out the groom arrived (cf. 24:27, 39, 50). There was not enough time for the foolish virgins to obtain oil then. The wise virgins entered the wedding feast, and someone shut the door into the banquet (cf. vv. 34-40). There was no more opportunity for the foolish to enter. Their pathetic cries were of no avail (cf. 7:21-23; 23:37). The groom's refusal to admit them was not the result of callused rejection in spite of their desire to enter the feast. Rather he refused to admit them because they had failed to prepare adequately.
"The closed door, which to those who were ready meant security and untold bliss, to the others meant banishment and untold gloom."939
These verses picture the judgment of Jews that will happen at the end of the Tribulation and before the establishment of the messianic kingdom.
25:13 This is the lesson the disciples were to learn from this parable. Disciples need to prepare for Messiah's appearing as well as to anticipate that event. Jesus was not calling for alertness in this parable, remaining awake when others sleep, as important as that is. He was calling for preparation. Preparing involves trusting in Jesus as the Messiah. Many Jews in Jesus' day were anticipating the appearance of Messiah and the inauguration of the kingdom. However they did not prepare as John the Baptist, Jesus, and Jesus' disciples urged them to. Those who did became believing disciples of Jesus. Likewise the same two types of Jews will exist during the Tribulation before Messiah appears the second time. The prudent disciple is the one who makes the necessary preparation by trusting in Jesus.
The other important quality that will make a servant blessed when Jesus returns, in addition to prudence, is faithfulness (cf. 24:45-46). This parable explains what Jesus regards as faithfulness. Essentially it involves using what God has entrusted to one to advance His interests in the world. It involves making a spiritual profit with the deposit God has entrusted to each disciple (cf. James 2:14-26). The parable of the ten virgins speaks of salvation, but this one emphasizes the importance of rewards and judgment.
25:14 "For"links the following parable with the lesson expressed in verse 13. The antecedent of "it"is the kingdom of heaven (v. 1).
"Probably this parable is so tightly associated with the last one as to share its introduction . . ."940
Thus the point of the parable of the 10 virgins and the parable of the talents is the same. The difference is a matter of emphasis. The emphasis of the first one is the importance of spiritual preparation whereas the emphasis of the second is the importance of spiritual service. The second parable deals with the period of waiting that the first parable only mentioned in passing. Both parables deal primarily with the judgment of Jews at the end of the Tribulation though both apply to Christians today as does the whole Olivet Discourse.
Some slaves (Gr. doulos) in the ancient biblical world enjoyed considerable responsibility and authority. In the parable the man taking the journey turned over his money to three of his slaves. They understood that they could share in the profits if they managed what they had received well.
25:15 In New Testament times a talent (Gr. talanton) was a unit of exchange. Its value depended on the type of metal that was in view--gold, silver, or copper. The talents in this parable may have been silver, though this is not important.941Originally a talent was a measure of weight, between 58 and 80 pounds.942Many translators and commentators use 75 pounds as a convenient working amount. Later the talent was a coin worth about 6,000 denarii. The earning power of a talent coin was therefore the equivalent of about 16 1/2 years wages for a working man or a foot soldier. By any reckoning the worth of the talents entrusted to the slaves in this parable was vast. Five talents might amount to more than a lifetime of earnings.
This master distributed his resources according to his evaluation of the ability of each slave. As always, greater privilege brings greater responsibility.
Probably we should understand the talents to represent all the working capital that God entrusts to His disciples. To limit the talents to spiritual gifts, natural abilities, the gospel, opportunities for service, money, or whatever, limits the scope of what Jesus probably intended. All of these things constitute what God has given His servants to use for His glory.
These slaves represent Jews living during the Tribulation, not Christians living in the church age, though this parable is applicable to us. They will have unparalleled opportunities to serve Jesus Christ then. The opportunity to herald the gospel to the ends of the earth will be one of these great privileges. Many disciples then will probably have the opportunity to present the gospel to thousands and perhaps millions of individuals using the technology of their day.
25:16-18 Immediately the slaves entrusted with five and three talents began to put their money to use for their master. This shows their faithfulness to their duty to make money for him. They traded with the money in some way, so they made a profit. The other slave, however, was unwilling to work and to risk. By burying the money he showed that he valued safety above all else. Burying his talent was even much safer than putting it in a savings account.
The slaves of God who have a heart for God and His coming kingdom will sense their privilege, seize their opportunities, and serve God to the maximum extent of their ability in the Tribulation. Those who have no real concern about preparing people for the coming King will do nothing with their opportunities. Their own safety will be more important to them than working to prepare for the arrival of the King.
25:19-23 Jesus' mention of a long time passing probably suggests the time between His ascension and His second coming (cf. 24:48; 25:5). Thus while the slaves in view are those living during the Tribulation, with which the whole Olivet Discourse deals, the parable has meaning for all Jesus' disciples who anticipate the kingdom.
The first slave received a verbal commendation from his master, increased responsibility under his master, and joy with his master (v. 21; cf. 24:46; John 15:11). He would exercise his increased responsibility and enjoy his joy in the kingdom and, I assume, beyond it when the earthly messianic kingdom moves to new heavens and a new earth (Rev. 21:1-22:5). The second slave received the same verbal commendation as the first slave, and he received increased responsibility and joy commensurate with his God-given capacity (v. 23).
25:24-25 When the third slave said his master was a "hard"(Gr. skleros) man, he meant that he exploited the labor of others, namely himself and his other slaves (cf. John 6:60; Acts 26:14; James 3:4; Jude 15). This slave evidently felt that his master would not share many of the rewards of his labor with him if he proved successful but would punish him severely if he failed. The fact that he had received less than the other slaves should not have made him resentful, if it did, since even he had a great opportunity. He ignored his responsibility to his master and his obligation to discharge his duty. Moreover he showed no love for his master whom he blamed attempting to cover up his own failure.943
"Grace never condones irresponsibility; even those given less are obligated to use and develop what they have."944
25:26-27 Rather than commending this slave, his master gave him a scathing condemnation. Instead of being good and faithful he was wicked and lazy. To be lazy is to be unfaithful. The master used the slave's own words to condemn him (vv. 24-25). If the master really was hard and grasping, the slave should have known he was in for trouble if he proved unfaithful. At least he should have put his master's money in a savings account. That would have been a safe and easy way to manage it, and it would have earned some interest just by being there. The Jews were not to charge fellow Jews interest on loans, but they could charge Gentiles interest (Deut. 23:19-20).
25:28-30 Rather than giving this servant increased responsibility the master took back the talent he had entrusted to him. Rather than blessing him with the joy of fellowship with the master the slave had to depart from his master's presence. Verse 29 expresses a kingdom principle that Jesus had formerly explained (13:12; cf. 21:43). The master removed the slave's opportunity to serve him further. He declared him "worthless"(v. 30) because he had failed to do his master's will with what the master gave him to use. This resulted in the loss of his resources, rejection by the master, banishment from his presence, tears, and gnashing of teeth.
Does the unfaithful slave represent a believing or an unbelieving Jew in the Tribulation? In view of the punishment he received he must be an unbeliever (cf. 13:12).945Everywhere else in Matthew's Gospel where the phrase "weeping and gnashing of teeth"occurs it refers to the final condition of unbelievers (8:12; 13:42, 50; 22:13; 24:51). The darkness outside (v. 30) contrasts with the joy inside the messianic banquet and kingdom (vv. 21, 23).
"The last three parables give practical instructions in the light of the King's coming to judge and to reign. The principle which underlies each is the same one which was given in the Sermon on the Mount (Matthew 7:16-21). The fruit of faithfulness and preparedness would indicate the character of those living in the days before His coming. In each parable, character is manifested by works. This thought forms the key to the following passage which deals with the judgment of the nations (Matthew 25:31-46)."946
This concludes the section of the Olivet Discourse in which Jesus taught His disciples their responsibilities in view of His coming and the end of the present age (24:32-25:30). He stressed the importance of vigilance with four parables (24:32-44) and the importance of prudence and faithfulness with three parables (24:43-25:30).
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