Matthew 25:13Meaning & Commentary from the Church Fathers

Douay-RheimsGreek (Byzantine text)

Watch ye therefore, because you know not the day nor the hour.
Douay-Rheims

γρηγορειτε ουν οτι ουκ οιδατε την ημεραν ουδε την ωραν εν η ο υιος του ανθρωπου ερχεται
Greek (Byzantine text)

The Church Fathers on this verse

13 Church Fathers comment on this verse · 62 commentaries

John Chrysostom
Theophylact of Bulgaria
Augustine of Hippo
Jerome of Stridon
Euthymios Zigabenos
Origen of Alexandria
Hilarius of Poitiers
Gregory the Great
Abbot Panteleimon about the Trinity
Alexander Gorsky
Gladkow B.I.
Lopuchin A.P.
Michail (Lusin)

John Chrysostom

4th centuryChurch Father

In the foregoing parable the Lord set forth the punishment of the man who beat, and was drunk, and wasted his Lord’s goods; in this He declares his punishment who profits not, and does not prepare for himself abundantly the things of which he has need; for the foolish virgins had oil, but not enough.

And He employs the character virgins in this parable to shew, that though virginity be a great thing, yet if it be not accompanied by works of mercy, it shall be cast out with the adulterers.

Or, The oil denotes charity, alms, and every aid rendered to the needy; the lamps denote the gifts of virginity; and He calls them foolish, because after having gone through the greater toil, they lost all for the sake of a less; for it is greater labour to overcome the desires of the flesh than of money.

Or otherwise; These virgins were foolish, not only because they departed hence, lacking store of mercy, but because they deemed to receive it from those of whom they importunately begged it. For though nothing could be more merciful than those wise virgins, who for this very mercifulness were approved, yet would they not grant the prayer of the foolish virgins. But the wise answered, saying, Not so, lest there be not enough for us and you; hence we lean that none of us shall be able in that day to stand forth as patron1 of those who are betrayed by their own works, not because he will not, but because he cannot.

You see then how great merchants the poor are to us; but the poor are not there, but here, and therefore we must store up oil here, that we may have it to use there when occasion shall require.

That, While they went to buy, shews that even, if we should become merciful after death, it will avail us nothing to escape punishment, as it was no profit to the rich man, that he became merciful and careful about those who belonged to him.

Theophylact of Bulgaria

11th centuryChurch Father

As a result, the Lord declares to them, "I do not know you," for in His infinite mercy and compassion, He cannot recognize the unmerciful. How could He be aware of those who are estranged from Him and dissimilar to His nature? It is important to understand that every soul has been granted a lamp and light from God, and all individuals long to encounter the Lord, yearning for unity with Him. However, while the divine light and illumination are bestowed by God, it is the wise souls who augment it with oil through their righteous deeds. In contrast, those foolish souls who neglect to replenish their lamps with oil are cast aside for lacking the good works necessary to ignite the light within them. Thus, if we fail to engage in good works, we dim the light of God that resides within us.

Augustine of Hippo

5th centuryChurch Father

Or otherwise; While they went to buy, that is, while they turned themselves to things without, and sought to find pleasure in things they had been accustomed to, because they knew not inward joys, came He that judges; and they that were ready, i. e. they whose conscience bore witness to them before God, went in with him to the wedding, i. e. to where the pure soul is united prolific to the pure and perfect word of God.

Or, The lamps which they carry in their hands are their works, of which it was said above, Let your works shine before men. (Mat. 5:16.)

Or, by the five virgins, is denoted a five-fold continence from the allurements of the flesh; for our appetite must be held from gratification of the eyes, ears, smell, taste, and touch. And as this continence may be done before God, to please Him in inward joy of the conscience, or before men only to gain applause of men, five are called wise, and five foolish. Both are virgins, because both these men exercise continence, though from different motives.

Or, The oil denotes joy, according to that, God hath anointed thee with the oil of gladness. (Ps. 45:7.) He then whose joy springs not from this that he is inwardly pleasing to God, has no oil with him; for they have no gladness in their continent lives, save in the praises of men. But the wise took oil with their lamps, that is, the gladness of good works, in their vessels, that is, they stored it in their heart and conscience, as the Apostle speaks, Let every man prove himself, and then shall he have rejoicing in himself, and not in another. (Gal. 6:4.)

For there die of both kinds of men in this interval of time before the resurrection of the dead, and the Lord’s coming shall be.

Or, At midnight, that is, when none knew or looked for it.

Or, that the virgins go forth to meet the bridegroom alone, I think is to be understood that the virgins themselves constitute her who is called the bride; as we speak of the Christians flocking to the Church as children running to their mother, and yet this same mother consists only of the children who are gathered together. For now the Church is betrothed, and is to be led forth as a virgin to the marriage, which takes place then when all her mortal part having past away, she may be held in an eternal union.

From habit, the mind seeks that which uses to give it pleasure. And these now seek from men, who see not the heart, witness to God, who sees the heart. But their lamps go out, because those, whose good works rest upon the testimony of others, when that is withdrawn, sink into nothing.

Or we may suppose it not meant as advice what they should do, but as an indirect allusion to their fault. For flatterers sell oil, who by praising things false, and things unknown, lead souls astray, recommending to them, as foolish, empty joys, and receiving in return some temporal benefit. Go ye rather to them that sell, and buy for yourselves, i. e. Let us now see what they can profit you who have used to sell you their praise. Lest there be not enough for us and you, because no man is profited in God’s sight by the testimony of others, because God sees the heart, and each man is scarce able to give testimony concerning his own conscience.

It is not said that they bought any oil, and therefore we must suppose that all their delight in the praise of men being gone, they return in distress and affliction to implore God. But His severity, after judgment, is as great as His mercy was unspeakable before. But He answered and said, Verily I say unto you, I know you not; by that rule, namely, that the art of God, that is, His wisdom, does not admit that those should enter into His joy who have sought to do in any thing according to His commandments, not as before God, but that they may please men.

There have not been wanting those who would refer these ten virgins to that coming of Christ, which takes place now in the Church; but this is not to be hastily held out, lest any thing should occur contradictory of it.

When they have been taken in who have been changed into angelic being (1 Cor. 15:51), all entrance into the kingdom of heaven is closed; after the judgment, there is no more place for prayers or merit.

They trimmed their lamps, that is, prepared to give an account of their deeds.

For indeed we know the day and the hour neither of that future time when the Bridegroom will come, nor of our own falling asleep each of us; if then we be prepared for this latter, we shall also be prepared when that voice shall sound, which shall arouse us all.

Jerome of Stridon

5th centuryChurch Father

After the day of judgment, there is no more opportunity for good works, or for righteousness, and therefore it follows, And the door was shut.

This parable of the ten foolish and the ten wise virgins, some interpret literally of virgins, of whom there are according to the Apostle some who are virgins both in body and in thought, (1 Cor. 7.) others who have preserved indeed their bodies virgin, but have not the other deeds of virgins, or have only been preserved by the guardianship of parents, but have wedded in their hearts. But from what has gone before, I think the meaning to be different, and that the parable has reference not to virgins only, but to the whole human race.

Suddenly thus, as on a stormy night, and when all think themselves secure, at the hour when sleep is the deepest, the coming of Christ shall be proclaimed by the shout of Angels, and the trumpets of the Powers that go before Him. This is meant when it says, Lo, the bridegroom cometh, go ye out to meet him.

For there are five senses which hasten towards heavenly things, and seek after things above. Of sight, hearing, and touch, it is specially said, That which we have heard, which we have seen with our eyes, and our hands have handled. (1 John 1:1.) Of taste, Taste and see that the Lord is good. (Ps. 34:8.) Of smell, Because of the savour of thy good ointments. (Sol. Song, 1:3.) There are also other five senses which gape after earthly husks.

The virgins that have oil are they who, besides their faith, have the ornament of good works; they that have not oil, are they that seem to confess with like faith, but neglect the works of virtue.

Or, They slumbered, i. e. they were dead. And then follows, And slept, because they were to be afterwards wakened. While the bridegroom tarried, shews that no little time intervened between the Lord’s first and second coming.

The Jews have a tradition that Christ will come at midnight, in like manner as in that visitation of Egypt, when the Paschal feast is celebrated, and the destroyer comes, and the Lord passes over our dwellings, and the door posts of each man’s countenance are hallowed by the blood of the Lamb. Hence, I suppose, has continued among us that apostolic tradition, that on the vigil of Easterc the people should not be dismissed before midnight, in expectation of Christ’s coming; but when that hour has past over, they may celebrate the feast in security; whence also the Psalmist says, At midnight did I rise to praise thee. (Ps. 119:62.)

Or, These virgins who complain that their lamps are gone out, shew that they are partially alight, yet have they not an unfailing light, nor enduring works. Whoso then has a virgin soul, and is a lover of chastity, ought not to rest content with such virtues as quickly fade, and are withered away when the heat comes upon them, but should follow after perfect virtues, that he may have an enduring light.

For these wise virgins do not answer thus out of covetousness, but out of fear. Wherefore, each man shall receive the recompense of his own works, and the virtues of one cannot atone for the vices of another in the day of judgment. The wise admonish them not to go to meet the bridegroom without oil, Go ye rather to them that sell, and buy for yourselves.

And this oil is sold, and at a high cost, nor is it to be got without much toil; so that we understand it not of alms only, but of all virtues and counsels of the teachers.

But because the season for buying was now past, and the day of judgment was coming on, so that there was no room for penitence, they must not now lay up new works, but give an account of the old.

For the Lord knoweth them that are his, (2 Tim. 2:19.) and he that knoweth not shall not be known, and though they be virgins in purity of body, or in confession of the true faith, yet forasmuch as they have no oil, they are unknown by the bridegroom. When He adds, Watch therefore, because ye know not the day nor the hour, He means that all that has been said points to this, namely, that seeing we know not the day of judgment, we should be careful in providing the light of good works.

Their worthy confession calling Him, Lord, Lord, is a mark of faith. But what avails it to confess with the mouth Him whom you deny with your works?

Euthymios Zigabenos

11th centuryCommentator

It frequently emphasizes this point, indicating that due to the unpredictability of the final day and hour, it is essential to always remain aware of it.

Origen of Alexandria

3rd centuryChurch Father

Or, The understandings of all who have received the word of God are virgins. For such is the word of God, that of its purity it imparts to all, who by its teaching have departed from the worship of idols, and have through Christ drawn near to the worship of God; Which took their lamps, and went forth to meet the bridegroom and the bridea. They take their lamps, i. e. their natural faculties, and go forth out of the world and its errors, and go to meet the Saviour, who is ever ready to come to enter with them that are worthy to His blessed bride the Church.

They that believe rightly, and live righteously, are likened to the five wise; they that profess the faith of Jesus, but prepare themselves not by good works to salvation, are likened to the five foolish.

And because the virtues are so linked together, that he who has one has all, so all the senses so follow one another, that all must be wise, or all foolish.

Or, The oil is the word of teaching, with which the vessels of souls are filled; for what gives so great content as moral discourse, which is called the oil of light. The wise took with them of this oil, as much as would suffice, though the Word should tarry long, and be slack to come to their consummation. The foolish took lamps, alight indeed at the first, but not supplied with so much oil as should suffice even to the end, being careless respecting the provision of doctrine which comforts faith, and enlightens the lamp of good deeds.

Or, Whilst the bridegroom tarried, and the Word comes not speedily to the consummation of this life, the senses suffer, slumbering and moving in the night of the world; and sleep, as energizing feebly, and with no quick sense. Yet did those wise virgins not quit their lamps, nor despair of hoarding their oil.

Or, At midnight, that is, at the time of their most abandoned carelessness, there was a great cry, of the Angels, I suppose, desiring to arouse all men, those ministering spirits crying within in the senses of all that sleep, Behold, the bridegroom cometh, go ye out to meet him. All heard this summons, and arose, but all were not able to trim their lamps fitly. The lamps of the senses are trimmed by evangelical and right use of them; and they that use their senses amiss have their lamps untrimmed.

Otherwise; Notwithstanding they were foolish, they yet understood that they must have light to go and meet the bridegroom, that all the lights of their senses might be burning. This also they discerned, that because they had little of the spiritual oil, their lamps would burn dim as darkness drew on. But the wise send the foolish to those that sell, seeing that they had not stored up so much oil, that is, word of doctrine, as would suffice both for themselves to live by, and to teach others, Go ye rather to them that sell, i. e. to the doctors, and buy, i. e. take of them; the price is perseverance, the love of learning, industry, and toil of all who are willing to learn.

Or, He says, While they went to buy, because there are men to be found who have neglected to learn any thing useful, till when, in the very end of their life, when they set themselves to learn, they are overtaken by death.

Hilarius of Poitiers

4th centuryChurch Father

Then, because all this discourse is concerning the great day of the Lord, concerning which He had been speaking before.

Or, The bridegroom and the bride represent our Lord God in the body, for the flesh is the bride of the spirit. The lamps are the light of bright souls which shine forth in the sacrament of baptismb.

Or, The five wise and five foolish are an absolute distinction between believers and unbelievers.

The oil is the fruit of good works, the vessels are the human bodies in whose inward parts the treasure of a good conscience is to be laid up.

At the trumpet signal they go forth to meet the bridegroom alone, for then shall the two be one, that is, the flesh and God, when the lowliness of the flesh shall be transformed into spiritual glory.

Or, the trimming their lamps is the return of their souls into their bodies, and their light is the consciousness of good works that shines forth, which is contained in the vessels of the body.

They that sell are the poor, who, needing the alms of the faithful, made them that recompense which they desire, selling in return for the relief afforded to their wants, a consciousness of good works. This is the abundant fuel of an undying light which may be bought and stored up for the fruits of mercy.

Yet though the season of repentance is now past, the foolish virgins come and beg that entrance may be granted to them.

Gregory the Great

6th centuryChurch Father

By the kingdom of heaven is meant the present Church, as in that, The Son of Man shall send forth his angels, and they shall gather out of his kingdom all things that offend. (Matt. 13:41.)

For in each of the five senses of the body `there is a double instrument, and the number five doubled makes ten. And because the company of the faithful is gathered out of both sexes, the Holy Church is described as being like to ten virgins, where as bad are mixed with good, and reprobate with elect, it is like a mixture of wise and foolish virgins.

It is to be observed, that all have lamps, but all have not oil.

To sleep is to die, to slumber before sleep is to faint from salvation before death, because, by the burden of sickness we come to the sleep of death.

Or, All the virgins arose, that is, both elect and reprobate are roused from the sleep of death; they trimmed their lamps, that is, they reckon up to themselves their works for which they look to receive eternal blessedness.

The lamps of the foolish virgins go out, because the works which appeared outwardly to men to be bright, are dimmed within at the coming of the Judge. That they then beg oil of the wise virgins, what is it but that at the coming of the Judge, when they find themselves empty within, they seek for witness from without? As though deceived by their own self-confidence, they say to their neighbours, Whereas ye see us rejected as living without works, do ye witness to our works that ye have seen.

Abbot Panteleimon about the Trinity

19th centuryCommentator

Subsequently, the other maidens arrived, calling out through the locked doors, “LORD! LORD! OPEN TO US.” Inside the bridal chamber, they received only the verdict of their exclusion: HE RESPONDED TO THEM, "Truly I tell you, I do not know you; you are not recognized as part of my own, for you were not among the companions of my bride." The Lord concluded this parable with a solemn warning: “Stay vigilant, for you do not know the hour or the moment of the Son of Man's return.” Always be prepared to greet Him, as He will arrive unexpectedly—with all the majesty of His Final Judgment for those who will witness His coming, and for those who do not live to see that day, He will come swiftly at the hour of death, afterward leading to the assessment of the soul.

This parable, like others, drew directly from the realities of life, undoubtedly leaving a profound impression on the apostles. According to Eastern tradition, the bridegroom, after the wedding ceremony, adorned in festive attire and accompanied by friends, made his way to the bride's home, where she, also elegantly dressed and surrounded by her companions, awaited his arrival. Celebrations typically occurred at night, hence the bridegroom was welcomed by shining lamps. Following this, the bride and groom, along with all the attendees, joyfully proceeded to the groom’s home, where festivities might last a week. Customs in the East have remained unchanged for millennia; travelers report that marriages there still follow the same traditions observed in the time of Christ.

A missionary recounts attending a Hindu wedding, where the bridegroom would visit his bride at midnight. After his guests awaited his arrival for several hours, there was an announcement echoing almost like an evangelistic call: "Behold, the bridegroom is coming; come out to meet him!" Everyone rushed to light their lamps, which they held aloft, taking their place in the procession. Some, having lost their lamps, found no time to search, as the procession neared the bride's home. The entire group ascended to a beautifully decorated and illuminated porch where others awaited their arrival, dressed in festive attire. The bridegroom, carried by his friends, was seated in a place of honor among the gathering. Eventually, all entered the house, which was promptly locked and guarded. Those outside, including myself, pleaded with the guards to grant us entry. The parable of the Savior resonated deeply with me at that moment as the doors closed.

Even prophets of the Old Testament often utilized marriage imagery to illustrate the intimate relationship between God and the people of Israel. In the New Testament, the forerunner of Christ, Christ Himself, and the holy apostles repeatedly invoked the same metaphor. In this parable, the image of marriage symbolizes His union with believers in eternal happiness.

St. Chrysostom raises a question regarding why the Lord chose not just any individuals but specifically virgins in this parable. He responds by affirming the honor bestowed upon virginity through the Lord’s words: “There are those who have made themselves eunuchs for the sake of the Kingdom of Heaven. Let anyone who can receive this, do so” (Matthew 19:12). Virginity is inherently noble; this is evident in the Old Testament, as it was not upheld even by esteemed figures, and similarly in the New Testament, it is not mandated as a requirement. Christ did not issue a command concerning it, leaving it to the discretion of His listeners. Consequently, Paul states, "Concerning virginity, I have no command from the Lord" (1 Cor. 7:25). I commend those who maintain virginity but do not impose this on those who choose otherwise, nor elevate counsel to law. Hence, as virginity is esteemed, and many hold it in high regard, the Lord presents this parable to remind those who possess virginity and other virtues but disregard acts of mercy that they face condemnation alongside adulterers; both groups are ensnared—one by carnal desire, the other by greed. However, carnal desire and greed are not equal in strength; the former is typically more intense and agonizing.

Thus, the less formidable adversary makes the failure of the virgins even less excusable. For this reason, the Lord refers to them as maidens; they accomplished a significant feat, yet because of their failure in a lesser matter, they were left with nothing. However, virginity in this parable transcends mere bodily purity; spiritually, it represents the profession of true Christian faith, whereas heresy and apostasy can be seen as violations of this virginity. In this context, the virgins symbolize all who hold to the orthodox faith in our Lord Jesus Christ, who will judge the living and the dead, and who eagerly await His return with the hope of eternal life. Yet, not all Orthodox believers embody the faith they profess; some live by God’s commandments and demonstrate their faith through good deeds, thus representing the wise virgins, while others maintain a Christian identity more in name than in true belief, acting without genuine intention, and these are the foolish virgins.

Oh, how many among us fit this description of half-hearted Christians! The danger lies in their misconception: "We are not like those who do not believe; we follow Orthodoxy and perform some good deeds—will God truly reject us? There are many who are worse than we." In their complacency, they fall into spiritual lethargy, failing to recognize that what they presume to possess may be taken from them, that even the small measure of God’s gracious gifts remaining to them may eventually be lost. Their spiritual foundation is built on sand; the seed of grace falls on rocky soil, and they conclude their lives in this state of spiritual unawareness.

What do the lamps and the oil in the vessels signify? St. John Chrysostom explains: "By the lamps, He refers to the very gift of virginity and the purity of holiness, while the oil represents humanity, charity, and assistance to the needy." As long as we inhabit this world, before death claims us, let us hold tightly to the lamps of good works, ensuring that the words of Christ are fulfilled in us: "Let your light so shine before men that they may see your good works and glorify your Father in heaven" (Matthew 5:16). According to the Apostle James, if faith is the body then works are the soul; in this parable, faith represents the lamp, and good deeds symbolize the oil in the vessels. Likewise, as the Apostle Paul indicates, good works please God only when infused with faith and love; thus, actions serve as the lamp while love and faith fuel it.

Blessed Augustine wisely states: "For the wise virgins, the oil symbolizes true humble love for God; for the foolish, it signifies false admiration—human praise that ceases at the end of earthly life." The delay of the Bridegroom suggests that His return will not happen swiftly. The expression "…they all became drowsy and fell asleep" conveys, as Bishop Michael clarifies, not that all Christians will be unawakened at Christ’s Second Coming, but it underscores the continuous readiness required of Christians to encounter the Lord or that sleep may signify death.

Yet at midnight, a cry arises. This is the cry referenced by Paul: “at the proclamation, at the sound of the Archangel and the trumpet of God” (1 Thess. 4:16), when the Lord will "descend from heaven," accompanied by angels, the heavenly Bridegroom’s friends, bringing with Him the Church, the triumphant assembly of God’s saints, who await acknowledgement from the Church still engaged in earthly struggle. The cry resounds at midnight: Jews believed the Messiah would come suddenly at midnight, just as their ancestors had departed Egypt at that hour. This midnight hour powerfully illustrates the unexpectedness of the Day of the Lord, which will arrive "as a thief in the night."

If our actions transform us, no additional assistance will avail us, no matter how much we desire it. Thus, the maidens plead an impossibility. This reality aligns with Abraham’s declaration: "A great chasm has been fixed between us and you, so that those who want to cross over from here to you cannot” (Lk. 16:26). "Rather, go to those who sell and buy for yourselves.” Who are these sellers? The needy. Where can they be found? Right here, and only now can you find them—not afterward. Therefore, do not squander your resources on luxury and passing glory; much oil will be necessary for you. He who lights a candle for another does not diminish his own light; yet, nothing can be shared that is the exclusive possession of one's own soul; neither the goodness of one’s heart, nor the purity of conscience, nor holiness can be imparted.

The wise virgins do not presume they have any excess to share which might not be needed by themselves; they are fortunate if their own lamps burn brightly enough to gain entry into the joy of the wedding feast. The cautionary words, "lest there be insufficiency for both you and us," emphasize that our efforts here pale in comparison to the rewards awaiting us there, as articulated by St. Ephrem the Syrian. Thus, the teachings of Catholics regarding the extraordinary merits of the saints of God are misguided. In the judgment of God, “the righteous is scarcely saved” (1 Pet. 4:18).

The virgins who ventured out to procure oil found themselves at a loss, demonstrating that while death may evoke compassion, it brings no relief from torment. Their efforts proved futile, for they sought their supply elsewhere while already facing judgment. The fate of the rich man illustrates this: he became so preoccupied with his human concerns that he neglected to attend to the needs of those around him. Now, he hurriedly seeks to rescue those he can no longer see from the depths of despair. Yet all efforts are ultimately in vain (St. Chrysostom's words).

“And the doors were shut.” Which doors? These are the doors that welcome the faithful from all directions to sit with Abraham, Isaac, and Jacob in the Kingdom of Heaven; this is the Door that proclaims: “He who comes to Me will not be cast out.” It is open now, but shall one day be closed forever. Even those who have committed grievous sins—murderers, tax collectors, and harlots—may enter, for Christ forgives all who genuinely repent. However, what does He then declare? “And the doors were closed.” No prayer, no plea, no sigh will reach Him. The door that accepted David after his sin and did not reject Peter post-denial will be shut. The door is locked, while the ominous phrase “I do not know you” resonates. I cast you away because you chose not to know Me; I reject a love that lacks compassion for My beloved: “Depart from Me, you who practice lawlessness” (Matthew 7:23).

The outcome for the foolish virgins is irrevocably determined, and the doors shall remain shut for them. “The Kingdom of Heaven,” as Blessed Augustine says, “is a realm from which the enemy cannot enter and from which friends do not depart.” After striving, laboring, and overcoming the fierce tendencies of nature, the maidens, in shame, extinguished their lamps and departed with their lights extinguished. Nothing darkens virginity more than a deficit in charity.

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Alexander Gorsky

19th centuryCommentator

Even a modest offering should not be overlooked. There will be accountability not only for what was lost but also for failing to put it to good use, for not multiplying even a single talent. A more in-depth understanding can be found in the parable of the minas (See Lk. 19).

Gladkow B.I.

19th centuryCommentator

At the conclusion of this parable, Jesus reiterated to His disciples, "Watch therefore, for you know neither the day nor the hour in which the Son of Man will come." Thus, it is essential to remain vigilant, continuously attentive to the fulfillment of God's purposes, and to gather an abundance of good works that enable one to depart in peace. When the Lord Jesus Christ returns, we should be ready to encounter Him without fear. One must seize every opportunity, no matter how small, to build up this reserve, to the fullest extent of one’s strength and capability.

Lopuchin A.P.

19th centuryCommentator

Then they all got up, adjusting their lamps to ensure they were prepared. However, the foolish virgins realized for the first time that their lamps were dimming because their oil had completely burned away, prompting them to request some from the wise ones. The wise replied, “If we give you our oil, there may not be enough for either of us. It would be best for you to go to those who sell oil and acquire some for yourselves.” While they were away purchasing oil, the bridegroom arrived, and the five who were ready went in with him to the bridal chamber, and the door was shut. Soon afterward, the other five returned, persistently knocking on the door and pleading, “Lord! Lord, open to us.” But he responded, “Truly, I say to you, I do not know you.

Michail (Lusin)

19th centuryCommentator

"Be vigilant therefore": this conveys the essence of the parable - to instruct us to remain watchful, prepared to encounter the Lord, as His return will occur unexpectedly. For those who will not witness His coming in the flesh, the moment of death is significant, (Zlat.) leading to the judgment of the soul - whether it is equipped to enter the realm of Christ. Given the unpredictability of that moment and day, Christians must exercise utmost diligence and care, ensuring that this moment does not arrive when the oil of their faith and righteous deeds is depleted, lest they face exclusion from the heavenly kingdom.

Cross references

Passages read together with this verse.

The original text

Greek text, 10 words with lemma, transliteration and Strong’s number. Tap to expand.

Γρηγορεῖτε
grēgoreite
I am awake
G1127 · γρηγορέω
οὖν
oun
therefore
G3767 · οὖν
ὅτι
hoti
that
G3754 · ὅτι
οὐκ
ouk
no
G3756 · οὐ
οἴδατε
oidate
I know
G1492 · εἴδω
τὴν
tēn
the
G3588 · ὁ
ἡμέραν
hēmeran
a day
G2250 · ἡμέρα
οὐδὲ
oude
neither
G3761 · οὐδέ
τὴν
tēn
the
G3588 · ὁ
ὥραν
hōran
an hour
G5610 · ὥρα