Down to Earth But Heavenly Minded

What Does Matthew Chapter 25 Mean?

In response to their request (Matthew 24:3), Jesus has been describing future events to His disciples. Some of it must have been difficult to understand as they sat together on the Mount of Olives. The temple stood before them whole and sound (Matthew 24:1–2). Jesus was alive and well and still there to teach and direct them. None of the terrible things He described had happened, yet.

Still, Jesus has emphasized one point above all the others: When He is away from them, they must live in a state of readiness for His return. They must prepare for Him to come back by making right choices while He is gone (Matthew 24:32–51). In this chapter, Jesus shares more parables to emphasize that point. This passage is one of the few chapters in the Bible composed entirely of Jesus’ own spoken words.

Christ describes the kingdom of heaven using the example of ten virgins who took lamps to meet a bridegroom. The word “virgin” was used at this time to describe an unmarried, young woman. It’s possible Jesus meant for these young women to be understood as bridal attendants. They have all gone together to wait, perhaps at the bride’s house, for the groom to come. Then they would all go together to the wedding feast, likely at the groom’s house (Matthew 25:1–2).

The ten young women have all brought lamps since the procession through the streets will take place long after dark. The Greek word used for “lamp” here more generally refers to a light, so these might have been what modern people might think of as “torches.” Regardless of their shape, these lights need oil to operate. Half of the young women, however, either brought no oil or only enough to last a very short time. The groom is delayed. They all sleep until hearing the announcement that the groom is approaching (Matthew 25:3–7).

Without oil, the five foolish young women are in trouble. They ask to use some of the oil brought by the wiser women, but there will not be enough for all of them. They are forced to run into the night in an attempt to buy oil, causing them to miss the procession. When they arrive late to the wedding feast, they are not welcomed in. Those who were supposed to have been there have entered, and no one is left to vouch for these foolish ones (Matthew 25:8–12).

Jesus emphasizes again that nobody knows the day or hour when He, the bridegroom, will return. His disciples must be prepared (Matthew 25:13).

Next, Jesus uses a parable which explains part of how the word “talent” is used in modern English. In this story, a wealthy man going on a journey leaves three servants staggering sums of money. Each is intended to steward these funds, ideally returning a profit for the master. In Jesus’ era, a “talent” was a weight measure of precious metals. Scholars estimate that a single talent could have been the equivalent of nearly twenty years common labor. The trust invested in these men, and the value of their assets, is enormous (Matthew 25:14–15).

The first two servants do exactly as expected, using all they were given and returning as much as they were able. The third servant buries what he is given and doesn’t touch it until the master returns (Matthew 25:16–18).

The first two servants are praised by the master, given even greater responsibility and opportunity, and invited to share with him in his joy (Matthew 25:19–23).

The third servant is condemned for his feeble excuse that he was afraid to lose his master’s money. In fact, his excuse is dishonest: had he really feared the master so much, he would have tried to generate profit. Instead, the third man proves he’s not a true servant at all, just a pretender. Whether out of spite, laziness, or bitterness, he chose to ignore an enormous blessing. Having proven himself disloyal and disobedient, the man is thrown out into the dark (Matthew 25:24–30).

The point of this parable is how we, as God’s creations, use the assets, resources, abilities, skills, and materials He has given to us. Not all people are given the same share of “talents,” but God’s assessment is based on whether we faithfully use what we’re given. To waste, ignore, or disrespect what God provides for us is sinful.

Finally, Jesus describes the moment when the waiting will be over: when He returns to earth with His angels as the King and the Judge. This depicts some point during the end times. What follows is a passage notoriously difficult to interpret. Scholars debate whether this is an explicit moment in time, perhaps at the beginning of the millennial kingdom, or a general explanation of each person’s eternal fate. Other disputes arise over whether those being judged are only Gentiles, only non-Christians who survive the tribulation, or all people living on earth at that time. In any case, Jesus sits on His throne and separates these people into two groups (Matthew 25:31–32).

The use of shepherding terminology is why this passage is referred to as the “parable” of the sheep and the goats. What it depicts, however, seems very real. The first group is praised and rewarded, since their faithful love for others has proven their faithful obedience to Christ. Their description echoes other biblical passages about salvation and election (Ephesians 4:1; Matthew 24:22; Mark 13:27; Romans 11:7; Titus 1:1). Such persons are not saved by their good deeds (Titus 3:5), but their good deeds prove that they do, indeed, have a saving faith in Christ (John 14:15). Loving other people, and meeting their needs, is treated by Christ as if those deeds had been done for Him, personally (Matthew 25:33–40).

In contrast, the other group exhibited deeds which prove they do not have saving faith in Christ. Jesus will condemn them to the eternal fire originally intended for Satan and demons. That group of unbelievers did not serve others during their times of greatest need. Jesus took that personally, as well. As with the first group, the “goats” echo back Jesus’ judgment, but more as an excuse than in confusion. “If we had known it was you…” they might be saying. That, however, does not change their sin (James 2:1; 4:17). Their actions have proven their lack of faith (1 John 4:20), and so they are damned to a horrific eternal fate (Matthew 25:41–46).

Having completed the Olivet Discourse, Jesus will turn to the completion of His earthly mission, which means a sacrificial death at the hands of His enemies (Matthew 26:1–5).

Chapter Context
Matthew 25 concludes the “Olivet Discourse:” Jesus’ teaching to the disciples about future things as they sit on the Mount of Olives. This follows His dire predictions about the Temple and Jerusalem in chapter 24. He gives two more parables to emphasize that they must be prepared for His return. Finally, Jesus describes the moment of His return, after a time of tribulation, when He will judge all who live on earth at the beginning of His kingdom. This leads into Matthew’s account of Jesus’ Last Supper, betrayal, and arrest in chapter 26.

Verse By Verse

Verse 1 “Then the kingdom of heaven will be like ten virgins who took their lamps and went to meet the bridegroom.

Christ has been describing some of the events of the end times, including what is called the second coming (Matthew 24:36–39). He has been warning them that He will arrive with no notice, interrupting the daily activities of all of those who expect life to simply go on as it always has. Those who follow Him must live in a state of readiness for His return. Jesus could come back, at any moment, as King and Judge.

He now begins another parable to illustrate this point, using a common scene from the daily life of the Israelites in this era. In this, He uses the metaphor of an expected bridegroom. Jesus says that the kingdom of heaven will be like ten virgins who went to meet the bridegroom as part of a wedding procession. They took lamps because this part of the celebration took place in the evening.

The word “virgin” was often used in this culture to describe young, unmarried women. This group of young women would have been bridesmaids or bridal attendants. The custom was apparently this: The groom and his friends would leave his home to go to the bride’s home for the first part of the wedding. Then the couple and the wedding party would walk back to the groom’s home for a banquet, the wedding feast. This procession would take place after dark, and each participant would carry a lamp to light the way. Wedding celebrations were often multi-day events, and those waiting for the groom to come and collect his bride would not know exactly when he would arrive.

Verse 2 Five of them were foolish, and five were wise.

Another parable from Jesus illustrates how important it is that His followers live in a state of readiness for His return. He has compared the coming kingdom of heaven to ten virgins who had lamps and were waiting to meet a bridegroom for the start of a late-night wedding procession (Matthew 25:1). The word “virgin” was used for young, unmarried women, but the context is not that these women are to marry the expected man. These ten were likely bridal attendants, and they may have been waiting at the bride’s home for the groom to arrive, collect his bride, and parade the company back to his home for the wedding feast.

Jesus adds now that five of these young women were wise and five were foolish. He will illustrate in the following verses how they demonstrate this.

Verse 3 For when the foolish took their lamps, they took no oil with them,

Ten young women, likely bridal attendants, are waiting to meet the groom as part of a wedding celebration. The scenario may be that they have gone to the bride’s home to wait. When the groom arrives, he will collect his bride and they will all walk back to his home together for a wedding feast (Matthew 25:1–2).

Weddings during this time were often multi-day events. This procession through the streets to the groom’s house apparently took place after dark. These bridal attendants planned for this, but some did not plan well enough. Jesus has called them foolish. They thought to bring lamps for the procession, but they did not bring oil for the lamps.

Commentators suggest these “lamps” were likely more what modern people would identify as “torches,” rather than small clay containers. The torches would have been sticks with rags wrapped around one end and held aloft to provide the most light while walking. The rags would have been soaked in oil and then soaked again as that oil dried out or was used up.

It’s possible that the five foolish young women soaked their rags in oil before leaving home, but the rags dried out as they were waiting for the groom to arrive. They may have expected him to arrive sooner. Since they did not bring enough oil, they had no way to fuel their lights for the parade back to the groom’s home.

Verse 4 but the wise took flasks of oil with their lamps.

Jesus has described a very specific scenario to make a distinct point. This is exactly how parables are meant to be interpreted: as illumination of a specific idea, not broad commentary on every detail included. Ten young women are waiting for the arrival of a bridegroom. He is coming to collect his bride, likely at her home, and then to march with her and the wedding party back to his home for a banquet. As is the case in many cultures, this joyful event would have been the highlight of the social calendar, especially for a group of young, unmarried women, here labelled as “virgins” (Matthew 25:1–3).

Five of these young women were foolish and five were wise, as reflected in one way. They all brought lamps, knowing the procession through the streets would take place after dark. The foolish ones, though, did not bring extra oil for their lights. They may have expected the groom to arrive sooner, or they simply didn’t think about it at all. If these “lamps” were more like torches, as many commentators assume, it’s possible the rags dried out and became unusable without more oil.

Five of the women, though, were wise in the sense that they brought extra oil so they would be ready when the groom showed up.

Verse 5 As the bridegroom was delayed, they all became drowsy and slept.

In another of Jesus’ parables, ten unmarried young ladies have gathered for a wedding procession. They are waiting for the groom to come and collect his bride so that they can walk with the wedding party to his home for the marriage feast. Five of these young women are wise and five are foolish. The wise ones brought extra oil for their lights, while the foolish ones brought only lamps and not extra oil. They expected the groom to come early enough in the evening that this would not be a problem (Matthew 25:1–4).

The groom did not arrive when they expected, however. He was delayed. All ten of the young women got tired and fell asleep waiting for him. Jesus is not condemning the young women for falling asleep while they waited. The issue being highlighted is that they did not realize just how long the groom would be delayed.

Verse 6 But at midnight there was a cry, ‘Here is the bridegroom! Come out to meet him.’

Jesus’ story now reaches the crucial moment. Ten young, unmarried women have been waiting for the groom to arrive. They have gathered to meet him. He may have been coming to collect his bride and meet the wedding party before all of them walked back to his home for the wedding feast after dark. However, the groom has been delayed (Mathew 25:1–5).

Weddings in the ancient era did not necessarily run on a precise schedule. They were multi-day events. The groom, expected earlier in the evening, has finally arrived at midnight. The young women have fallen asleep and now hear the call to come out and meet the bridegroom. Of the ten women, five of them have not been wise: they did not bring extra oil for their lights, in case their wait was longer than expected. That lack of preparation is about to cost them their evening at the feast.

Verse 7 Then all those virgins rose and trimmed their lamps.

The foolishness of five of the ten young women in Jesus’ story is about to become apparent. Of the ten, only five were wise enough to bring extra oil for their lamps. The other five brought only what their lamps already contained. Had the bridegroom arrived almost immediately, this might not have been an issue. Yet, he’s arriving later than they expected (Matthew 25:1–6).

Most scholars suggest these “lamps” should be understood as objects modern people would think of as torches. These worked by dousing oil onto rags tied around the top of a bundle of sticks or a branch. Historians suggest such torches would burn for as little as 15 minutes before going out. It is possible the young women had not even lit their torches before hearing the cry that the groom has arrived. Or the torches may have burned out as they slept while waiting for the groom, who was delayed.

In any case, all ten young women have awakened and are preparing their lamps or torches to go out into the night. They are likely planning to walk with the groom and the wedding party back to his home for the wedding feast.

Verse 8 And the foolish said to the wise, ‘Give us some of your oil, for our lamps are going out.’

Jesus is describing the fate of ten young, unmarried women who have come to participate in a wedding celebration. They have been waiting to meet the groom and walk with him and the bridal party back to his home for a wedding feast. The key point of Jesus’ story is that five of the young women have been foolish: they did not bring extra oil for their lamps. The groom was delayed longer than they expected. The oil their lamps contained has either been used up or has dried out. The lamps will not stay lit (Matthew 25:1–7).

Naturally, the young women proven foolish by their lack of preparation turn to those described as wise for help. They don’t want to miss the festivities, but they aren’t prepared. Their most immediate source of help is those who did, in fact, think ahead and prepare. The response will not be what the unprepared women want to hear, but it’s a very sensible and honest answer (Matthew 25:9).

Verse 9 But the wise answered, saying, ‘Since there will not be enough for us and for you, go rather to the dealers and buy for yourselves.’

The bridegroom has finally arrived to collect his bride. According to the custom of the day he would now walk with the bride and the wedding party back to his house for the wedding feast. He was expected after dark, but he has not arrived until much later. He was so late that the pre-applied oil in the lamps of ten young, unmarried women who have been waiting has run out. Five of those young women were wise enough to bring extra oil in case the wait was lengthy. The other five were foolish in the sense that they brought no surplus oil (Matthew 25:1–7).

As all ten are preparing their lamps to go out into the dark night with the wedding party, the lamps of the foolish young women will not stay lit. They don’t have enough oil. They have asked the other five to give them some (Matthew 25:8). Because of the darkness of the night during this era, it was simply not feasible to participate in a midnight procession through the streets without a lamp of one’s own.

Now the wiser five women deny the request. This is not a matter of greed, or cruelty. They have enough for their own lights, but not enough to share and still complete the journey. Splitting the oil up would only mean none of them would make it. Instead, the wiser young women suggest the foolish young women go to an oil dealer and get some of their own.

In this context, of course, that will not be easy. It is midnight. Nearby oil dealers are likely asleep. Worse, the bridegroom is here right now. How can they possibly get the oil in time?

The emotional punch of this moment is part of the main lesson given in this parable. It is too late to prepare, or to handle unexpected circumstances, once the bridegroom has arrived. In parallel, it is too late to prepare for Christ’s return after He has come back. Those who want to be ready must live in a state of constant readiness.

Verse 10 And while they were going to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut.

Jesus’ latest parable is now reaching its conclusion. Five of ten young women waiting to meet the bridegroom at a wedding party were ready. They have their lights and plenty of oil. They were ready to walk with the procession through the darkened streets. They were even ready for possible delays. The other five are in trouble. They brought only whatever oil was in the lamps when they left (Matthew 25:7), and their lamps will not stay lit. The more prepared women cannot split their oil or none of them will be able to complete their journey (Matthew 25:8–9).

With no other options, the unprepared five head out in search of oil for their lamps, but the already-announced bridegroom arrives (Matthew 25:6) while they are gone. He meets the wedding party, including the five young bridal attendants who were prepared. He collects the bride. They all proceed together to the feast in a beautiful, lamp-lit moment while the five foolish young women scramble to come up with a bit of oil for their lamps so they can join in.

The wedding party arrives to the feast, and all who are present enter the home. It is past midnight, so the door to the home is firmly shut and locked behind them.

Verse 11 Afterward the other virgins came also, saying, ‘Lord, lord, open to us.’

The wedding feast has begun. The groom the young women had been waiting for has arrived, collected his bride, and entered the home with all who are present. The door has been shut with only half of those young women waiting inside (Matthew 25:1–10).

Jesus described the other five young women as foolish, thanks to their lack of preparation. They did not bring enough oil for their lamps in case the groom was delayed, and he was. Those who did bring enough oil did not have enough to share. So, the other five have gone off to buy oil, trying to meet the requirements of the wedding procession at the last moment.

After finding what they should have had in the first place, those five finally arrive at the wedding feast. This is an event to which they were invited, but not one for which they were prepared. They call through the closed door, saying “Open to us.” Understandably, the doors will not be opened. In the context of the wedding, itself, it would be unsafe to allow others in well after the procession has ended and the doors have been locked. Those who properly prepared to be there are inside, already.

The unprepared, foolish ones have missed the feast because they did not prepare for the groom’s arrival ahead of time.

Verse 12 But he answered, ‘Truly, I say to you, I do not know you.’

It’s helpful to remember that, apparently, the ten young, unmarried women who were waiting for the bridegroom had not met him before. He was coming to collect his bride, it seems, but also to meet the wedding party, including these ten young women. The five who were not prepared because they did not have oil were never introduced to him since they were not present when he came (Matthew 25:1–11). Now, well after the appropriate time, they have their oil and have knocked on the door to join the celebration. The bridegroom says simply that he does not know them. He will not let them in.

This conclusion may seem overly harsh to modern ears. Should a young woman who has simply forgotten extra oil for her lamp be barred from participating in a great event like this? It’s important to remember that local customs of this day are different from the more casual attitudes of many modern people toward relationships and celebrations. The situation is different, as well: someone arriving unexpectedly late, rather than coming with the rest of the procession, might well be an imposter or even a threat.

It’s also important to remember that Jesus is making a point about His own return, and those who follow Him. He is the Bridegroom in this story, and He may return at any time to collect His bride. It will not matter that some are waiting for Him if they do not prepare for His return. What does it mean to be prepared for the second coming of Christ? Thus far, Jesus has shown that being prepared means being busy doing the work He has given to us to do, faithfully and wisely. The New Testament will go on to show that being prepared also means trusting in Christ for salvation now, for our place in the eternal wedding party, instead of waiting until it’s too late.

Verse 13 Watch therefore, for you know neither the day nor the hour.

Jesus drives home the point of His parable about the ten young, unmarried women, waiting for the bridegroom during a wedding celebration. Those who follow Christ should watch for His return. He says again that they will have no way to accurately predict the moment when He will come back (Matthew 24:36). The fact that Jesus makes this same point repeatedly shows its importance. Rather than becoming complacent or lazy, He wants His followers to live in state of constant readiness. He does not want any of His people to live for themselves and merely hope for the best when He gets here.

Taking His teaching together within the context of the New Testament, being prepared for Christ’s return begins with putting our hope in Christ’s return. The only way to be approved of by the judge and welcomed into the kingdom of heaven is through faith in Christ Himself (John 3:36). Those who trust Him accept the gift of His death for the forgiveness of their sin and His righteousness for their approval before the Father (John 3:16–18).

Those who are trusting Jesus will be at work as they wait for His return, making the most of what He has given to them. They do the work He has given them to do. That’s the point of the following parable (Matthew 25:14).

Context Summary
Matthew 25:1–13 presents Jesus’ parable of the ten virgins. These unmarried young women gather to wait for the groom to arrive during a wedding celebration. They plan to join in a procession to a great feast when he comes after dark. Five of the young women foolishly forgot to bring sufficient oil for their lights. When the groom arrives, they scramble to get more oil but are not admitted to the feast when arriving late. Jesus urges His followers to be prepared and watch for His return.

Verse 14 “For it will be like a man going on a journey, who called his servants and entrusted to them his property.

After explaining the need to be in constant state of readiness for His return (Matthew 25:13), Jesus immediately begins a new parable. Now He will tell a story to show what His people should do with their lives while they wait. This story is related to that of the faithful and wicked servants at the end of the previous chapter (Matthew 24:45–51), but it goes to a deeper principle.

Following the pattern of the previous parable, Jesus begins with “it is like”; this is a reference to the kingdom of heaven (Matthew 25:1). Again, it is the story of a wealthy landowner going away on a journey. This master once again represents Jesus. The master who is leaving calls three of his servants together and gives each direct responsibility over some portion of his property. Making the analogy especially simple, he hands over cash for them to manage while he is gone. This distribution, and what each does with those resources, parallels how God assigns abilities or assets to people and the ways in which each person can respond (Matthew 25:29).

Verse 15 To one he gave five talents, to another two, to another one, to each according to his ability. Then he went away.

Jesus is telling another story about how His followers should live as they await His return. His other parables have emphasized being prepared as a lifestyle (Matthew 24:50; 25:13). The idea is that believers should never become complacent or assume that Jesus’ return is a distant event. This new parable will emphasize the need to also make the most of our time, for His sake, while we wait.

The setting of this parable is familiar. A wealthy landowner is going away and leaving some servants in charge of his possessions. Now Jesus adds that what He is giving is what modern people would refer to as “cash,” meaning physical currency. He gives three different amounts to three different servants: five talents to one, two to another, and one talent to the last one.

The original word “talent” refers to a unit of weight. Applied to money, a “talent” was a considerable amount of some precious metal, anywhere from 58 to 80 pounds. The value of a “talent” could vary widely depending on whether the metal was gold, silver, or something else. Regardless, any metal with a monetary value would make a “talent” a considerable sum. Scholars speculate that the standard talent of Jesus’ era was worth about 6,000 denarii. Since a common laborer was paid one denarius per day of work, a single talent represented twenty years of working-class wages. So, one, two, and five talents would all have made for enormous amounts of money.

Jesus says that the man gave the differing amounts to each servant according to his ability. The point is not merely for the master to hand them coins, and have those same coins handed back. The master expects the servants to apply these resources, so they will grow (Matthew 25:27). He estimated the business potential of each person and divided his money between them in that proportion.

As the parable continues, the message will become clear. God distributes abilities and resources to people on earth, as He sees fit, and expects them to diligently use those resources for godly purposes (Luke 12:42–48).

Verse 16 He who had received the five talents went at once and traded with them, and he made five talents more.

This parable about how Christ-followers should make use of God-given assets uses the metaphor of servants. They have been asked to do business on behalf of their master. The story begins with a wealthy landowner who is leaving town to go on a journey. He entrusts massive amounts of wealth to three of his trusted servants. After sizing up their ability to do business, he gives one of them five talents, another two talents, and the last one a single talent. A “talent” in that era was an amount of a tradable metal, such silver or gold, and could weigh as much as 80 pounds. The master’s clear expectation was that his servants would earn more money with the money he left in their care (Matthew 25:14–15).

The first servant begins immediately to start making his master’s wealth earn more wealth. He does so by trading with it. That suggests that the servant entrusted with the five talents used it to buy goods and then sell them at higher prices. In other words, he went into business as a trader, and he did extraordinarily well. He used his master’s five talents to earn another five.

It cannot be understated what a large fortune five talents would have been during this time. Depending on the scale used, a common laborer might earn a total of one talent for twenty years of labor. The first servant in this parable is responsible for more money than most people would see in several lifetimes. Some interpreters think Jesus may have chosen a deliberately unrealistic number to catch the imagination of His audience.

Verse 17 So also he who had the two talents made two talents more.

This passage of Scripture uses the Greek root word doulos, which can be rendered as “servant, bondservant, or slave.” The scenario here helps explain the nuanced biblical meaning of the term, in comparison to the narrow sense of the modern English term “slave.” The master in this story is going on a journey, leaving enormous personal wealth in the hands of three highly trusted servants. Clearly, these are not animals seen as property, but workers worthy of considerable trust. He intends them to use the money to make more money for him (Matthew 25:14–16).

The first and second servants doubled the money their master left with them. The context suggests they did this through their own personal effort. Rather than simply putting the money with some trading house, they stewarded the funds themselves. They made purchases and sold up, increasing the amount of their earnings. In short, they did business and made profits for their master, as he expected.

Jesus’ parable is about how His followers should live while He is gone. This raises the question of what this money symbolizes in the lives of God’s people. The answer, of course, comes in the way this very principle has influenced the English use of the term “talent.” In Jesus’ era, it referred to an extremely large sum of money. In this parable, “talents” represent assets given by a master to his servants to be used at their discretion. In modern use, a “talent” is most often thought of as a God-given natural ability. What is given to us, Christ’s servants, are abilities, faith, spiritual gifts, the Holy Spirit, or even maybe money and material resources.

The question Jesus raises is this: how we are investing what we’ve been given by God to earn returns for God?

Verse 18 But he who had received the one talent went and dug in the ground and hid his master ‘s money.

Jesus’ parable has described two amazingly impressive servants. Their master left them massive sums of money to manage for him while he was on a journey. They have both doubled their master’s funds by using the money to start trading businesses. That is remarkable (Matthew 25:14–17). This represents God’s intent for the skills, abilities, and resources He gives to His people: to be used wisely and for God’s benefit. To do otherwise is to “waste our talents.”

Here Jesus describes the third servant, given a single talent. Compared to what was offered to the other servants, this does not sound like much. It’s worth noting that even a single talent, in that era, might have been nearly 20 years’ wages for a common laborer. Even if it was not as much as given to others, it was still extremely valuable.

The servant with the one talent did not go into business to try to multiply his master’s money. Nor did He invest it, or work with it. He simply buried it. He dug a hole and put the entire amount in the ground. He literally hid it and did nothing constructive. His master’s response will show that this was the worst thing the servant could have done (Matthew 25:27).

Verse 19 Now after a long time the master of those servants came and settled accounts with them.

This passage is often called the “parable of the talents.” The meaning of this passage is tied to the common modern use of the term “talent,” as a reference to some God-given advantage. In the parable, a wealthy landowner goes away on a journey, leaving a massive fortune with three of his servants. He expects them to manage his money and put it to work. The first two servants double what the master left them. The third servant buries the portion given to him in the ground.

Now the master returns from his journey after a long time. This is the picture of Christ’s return to the earth after being gone far longer than His followers may have expected (Matthew 24:50; 25:13). As Jesus’ other parables have hinted, He too may not return for quite a long while. In the parable, when the master returns, he comes to settle accounts with his servants. He wants to see how much money they have made for him by using what he has given.

The master’s purpose is for His servants to use those gifts appropriately, rather than wasting or ignoring them. In practice, for Christians, this means actively using whatever blessings we’re given by God, according to His will.

Verse 20 And he who had received the five talents came forward, bringing five talents more, saying, ‘Master, you delivered to me five talents; here, I have made five talents more.’

Jesus is painting a vivid picture of His own return to the earth in this interaction between a master and his servants. The master in this parable left huge sums with his servants (Matthew 25:14–19). His intent was for them to put those assets to work, to make him more money. As with the “talents” given to us by God today, their intended use is for God’s glory. Those blessings are not meant to be ignored, hidden, or abused (Matthew 25:27). The scale Jesus uses also speaks to the importance of these blessings. Even the servant who was “only” given one talent was entrusted with the equivalent of twenty years of wages!

The first servant makes his report to the master. He tells the master he has made five talents above the five talents given to him by the master. That is a 100 percent return on investment; any master would have been pleased with this enormous success. As a result, the master will express how pleased he truly is and reward the servant richly (Matthew 25:21).

Verse 21 His master said to him, ‘Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master.’

A parable about a master and three trusted servants communicates to Jesus’ servants how they should live while waiting for His return (Matthew 25:14–20). The master in the story left town after giving these three servants large sums of tradable cash. These are counted using the measure of “talents,” which in the ancient world was an enormous weight of precious metals. A single talent might have been as much as a common laborer could earn in twenty years. Now the master has returned after a long time away and has come to these servants to settle accounts with them. He wants to see what they have done with the money he has left them.

The first servant has made his report. He used his master’s five talents to earn another five talents. The master trusted the servant with great wealth, and the servant earned the equivalent wealth for his master.

Now the master responds. He calls the man a good and faithful servant and tells him “well done.” He rewards him in two ways. First, he tells the servant that because he has been faithful over little, he will make the servant responsible for a great deal more. Second, he welcomes the servant to share in his own personal joy. In other words, the master welcomes the servant into closer connection to himself, managing more of his own estate and walking in joyful relationship with him.

Jesus is showing that those who use what He gives to them to increase what is His will also be rewarded with greater opportunity and joy when He returns.

Verse 22 And he also who had the two talents came forward, saying, ‘Master, you delivered to me two talents; here, I have made two talents more.’

This verse is nearly a repeat of Matthew 20. The second servant makes his report about what he accomplished with the money left for him by his master (Matthew 25:14–15). He has also doubled the master’s investment by using it to start a trading business. He started with two talents and ended up with four talents, which he now presents to his master.

Both of the first two servants have doubled their master’s investment. Both have proven themselves worthy of the evaluation the master made of their ability to do business. They have succeeded both in business and, as the following verse shows, in pleasing their master. It’s important to the story to note that this servant is bringing less than half as much profit to his master as the first servant; however, he is still richly rewarded. The point is that God’s intent is for us to use the resources, skills, and assets He has given to us, in godly ways, to the best of our ability (Matthew 25:23).

In contrast, those who ignore the abilities given them by God will be harshly judged (Matthew 25:26–27).

Verse 23 His master said to him, ‘Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master.’

This verse repeats almost exactly the praise given in Matthew 25:21. The master rewards the servant who used the two talents left to him to build a business that made another two talents. This is another 100 percent return on investment; a fantastic success in terms of business profit and worldly achievement.

Jesus is using the metaphor of financial success to communicate what it means to be His servant. His parable imagines the gifts He will give to His servants on earth—natural ability, skills, resources, money, assets—as things to invest. This is very much why the word “talent” is used in modern English as a reference to God-given abilities. He wants us to use those blessings to deepen our faith in Himself, to increase His glory on the earth, and hopefully to grow His church. It’s noteworthy that what the master in this parable truly values is not the objective value of the money these men earned, but their faithfulness in applying what He has given them (Matthew 25:27–29).

Being told “well done” is a reward unto itself coming from the Son of God. Second, the master responds to faithful service over smaller things by giving the opportunity to be responsible for larger things. The reward is not about prestige, necessarily, but the opportunity to have an even greater impact. Finally, the master rewards the servant with a joy that can be shared and entered into: personal relationship with Himself.

Verse 24 He also who had received the one talent came forward, saying, ‘Master, I knew you to be a hard man, reaping where you did not sow, and gathering where you scattered no seed,

Thus far in Jesus’ parable, a master has returned from a long journey to learn what his servants have done with money left with them to manage (Matthew 25:14–15). The first two servants have made their report. Each of them used the money to go into trading and have doubled their master’s investment. He has called them good and faithful servants and promised them even greater responsibility, as well as entering his own personal joy. Though one brought back more than twice as much profit as the other, both are equally rewarded for making faithful use of their entrusted assets (Matthew 25:20–23).

The third servant makes his report, and it is much different. As the story has already revealed, this servant simply buried the money the master gave him (Matthew 25:18). He gives an explanation in this and the following verse. He tells the master, in essence, that he sees the master as someone who finds ways to take as his own things that are not his. This servant sees his master as harsh, uncompromising, and authoritarian.

Rather than acting in love, or diligence, the servant acted out of fear (Matthew 25:25). The master will not find his explanation convincing. The point of this parable is how God expects His people to use the “talents”—skills, money, assets, resources, abilities—which He has given them. Regardless of how much we’ve been given, we’re expected to faithfully use those blessings in godly ways. We are not meant to bury them and do nothing.

Verse 25 so I was afraid, and I went and hid your talent in the ground. Here, you have what is yours.’

In Jesus’ analogy, a master gave one servant five measures of money, another two, and the third servant just one (Matthew 25:14–15). The first two servants doubled their master’s investment with them while he was away on a long journey. The third servant did not, and he is explaining why that is (Matthew 25:20–23). The third servant has explained his bitter perspective about his master: that he’s a harsh person who benefits from the work and efforts of others (Matthew 25:24).

Now the servant says it was fear which led him to do nothing with the assets given him by the master. This suggests he was afraid of the master’s response if he lost the money. To avoid that, he buried the money in the ground and now returns it. He concludes by saying, “have what is yours.”

As the master’s response will reveal, this servant’s story doesn’t quite ring true. After all, putting the money in a bank would have kept it just as safe and would have earned a little interest. The master’s impending response isn’t an admission of guilt, but a statement of logic. If the servant really sees the master this way, why wouldn’t he have acted accordingly (Matthew 25:26–27)?

Some commentators suggest that perhaps this was an act of rebellion on the servant’s part. He may not have wanted his hard master to make more money from his efforts, or he may have been bitter that the master gave him so much less than the other servants. Whatever his motive, this servant took the path of least resistance and simply did nothing instead of fulfilling his role of a servant or a slave.

That choice will cost him dearly.

Verse 26 But his master answered him, ‘You wicked and slothful servant! You knew that I reap where I have not sown and gather where I scattered no seed?

Two servants pleased their master greatly: doubling the investment he left with them while he went away on a long journey (Matthew 25:19–23). The third servant didn’t even try. He buried the money his master entrusted to him in the ground and returned it to his master untouched (Matthew 25:18). His excuse for this was a combination of fear and contempt: seeing his master as harsh and unfair, he chose to do literally nothing with his given talent (Matthew 25:24–25).

The master responds with anger, calling the servant both immoral and lazy. The servant claimed to have been afraid of earning his master’s wrath if he lost the money. He described the master as someone who takes advantage of other people’s labor. That master’s response here is logical. It’s meant to call out the servant’s dishonesty. If the servant honestly thought the master was so harsh and demanding, he should have been motivated to do something with the money (Matthew 25:27).

The point of Jesus’ parable relates to the modern use of the term “talent.” In the ancient world, this was a weight measure for precious metals. In English, it’s become a reference to God-given ability. God blesses His servants on earth with “talents” such as skills, abilities, assets, and money while He is away. Those who truly trust in Him will see these gifts as opportunities to invest in increasing Christ’s glory. They will passionately use those entrusted resources, growing the faith of and/or the number of people who belong to Him. They will go to work on behalf of Christ and earn His favor and rewards when He returns.

Those who choose to fear or resent Christ, though, may choose to do nothing, at all. They may be bitter that others were given more talents than they were. Jesus labels this refusal to participate in what He has commanded as evil laziness. That refusal to serve, implies something crucial about the real relationship this person has with the master. It comes with enormous consequences (Matthew 25:30).

Verse 27 Then you ought to have invested my money with the bankers, and at my coming I should have received what was my own with interest.

The third servant’s story (Matthew 25:24–25) does not add up in the master’s eyes. His other two servants doubled his investment by working hard in the business of trading (Matthew 25:20–23). This servant buried the seed money the master gave him, guaranteeing it could not grow (Matthew 25:18). The servant claimed he was afraid of losing the money since he knew the master to be such a hard man.

Here, the master continues to poke holes in that story. If he really was such a hard man, the servant should have been fearful enough to put the money in a bank where it could earn some interest. The servant can’t claim he was sincerely worried about what would happen with the money; his servant’s inaction came from laziness and sin, not respect or even fear. He didn’t even do the minimum amount needed to guarantee a bit of return on the master’s investment. In truth, he also failed to submit to the master as a servant or slave.

This exchange is important in understanding the meaning of this parable. The point is not about money. Jesus is showing His followers what He expects of them while He is away, and they are waiting for His return. He expects them to take whatever they are given and to use it on His behalf until He returns. He expects a productive and enthusiastic participation in working for the kingdom—a kingdom that will come after Jesus’ return ends the world as we know it.

The third servant completely rejected the instructions of the master. In that sense, he’s no “servant” at all, just a pretender. In the same sense, this parable implies that those who blatantly reject God’s will for their lives are in jeopardy of being “cast out” as false believers (Matthew 25:30).

Verse 28 So take the talent from him and give it to him who has the ten talents.

The master in Jesus’ story is delighted with his first two servants (Matthew 25:20–23) and disgusted with the third (Matthew 25:24–27). The first pair doubled the money he left with them before leaving town on a long journey. The third servant, though, buried the single talent he’d been given. Then he returned it to the master with a lame excuse about being afraid. The master has called out this excuse and revealed the truth: the third servant is sinful and lazy.

We don’t often think of “laziness” as a sin on the same level as adultery, murder, or theft. Jesus’ parable, though, shows that it can be characterized as wicked. The term translated “slothful” implies a moral failure, not merely something caused by fatigue or weakness. A lack of effort driven by immorality brings disastrous consequences. He has also shown that fear is not an excuse for inaction when action has been demanded by the Lord. Further, a stubborn refusal to obey the master implies someone who’s not a true servant, at all, but rather a pretender waiting to be found out (Matthew 25:30).

Jesus describes the master as applying what some have called the “kingdom rule” to the situation, a concept expanded on in the following verse (Matthew 25:29). He orders the one talent taken from the slothful servant and given to the one who has the ten talents. This is also logical: the one with the ten talents (Matthew 25:16) is likely to make the most of what was squandered by the wicked servant.

Verse 29 For to everyone who has will more be given, and he will have an abundance. But from the one who has not, even what he has will be taken away.

Some have called the principle detailed by Jesus in this verse the “kingdom rule.” He has described it once before in Matthew when the disciples asked Jesus why He was teaching the crowds in parables instead of explaining the truth in detail, as He did with them. That is found in Matthew 13:11–12, where it reads very much like this verse:

“To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. For to the one who has, more will be given, and he will have an abundance, but from the one who has not, even what he has will be taken away.”

Within the context of this parable, the principle makes even more sense. The one with ten talents has been the most productive with what he has been given by the master (Matthew 25:16). The one with one talent did absolutely nothing with it. If the master wants the most gain from his investment, he should take that one talent and give it to the one who has the most.

The principle illustrates an important truth for followers of Jesus: It matters that we make much of what He gives to us for His good. It matters both for us and to Him. Those who trust in Jesus, work for Jesus (John 14:15). Those who work for Jesus are rewarded with more opportunities to serve Him and make good use of what they have been given. Those who refuse to work for Him, on the other hand, are just pretending to be His servants (Matthew 25:30).

Verse 30 And cast the worthless servant into the outer darkness. In that place there will be weeping and gnashing of teeth.’

The servant described as sinful and lazy by his master (Matthew 25:24–27) now faces consequences. The master has him thrown into the place of outer darkness where there is weeping and gnashing of teeth. This is language almost always used to describe the eternal torment of judgment in hell (Matthew 8:12; 13:42; 22:13; 24:51; Luke 13:28). The servant who refused to serve his master is declared worthless and removed to a place of suffering.

This point should be clear, in context, but it has often been misinterpreted. The person being cast into this outer darkness is not being punished because he did not accomplish enough for the master. He’s not being damned for his disobedience. Rather, his actions prove he’s not a true servant at all: he’s a pretender. When the master gave him a talent, he blatantly refused to use it, and made derogatory excuses (Matthew 25:24–25). In a sense, the lazy man is not losing his servanthood; he’s proving he never really had it in the first place. As a result, he’ll be rejected by the master.

Jesus’ point is clear. Those who refuse to serve Him while waiting for Him to return are demonstrating that they do not truly trust Him (John 14:15). They have not placed their hope in Him, and He is the only way to be welcomed into the kingdom of heaven and a relationship with God the Father. Without Jesus, there is no hope (John 3:36).

Context Summary
Matthew 25:14–30 compares the kingdom of heaven to three servants of a wealthy master. Each was given resources—the master’s assets—and commanded to do business with them while he is away. Two of the servants apply the supplied funds and double the sums of money the master leaves with them. They are richly rewarded when he comes back. The third servant buries the money and does nothing with it out of supposed fear of the master. The master condemns his laziness and evil, casting him out. Jesus’ servants must work diligently for Him while waiting for His return, not wasting the talents and resources which they have been given.

Verse 31 “When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne.

Some scholars point to this passage, at the end of the Olivet Discourse (Matthew 24:3), as the most difficult to interpret in all of Matthew. Teachers and traditions have applied deeply contrasting views on the meaning of these verses. We will attempt to represent several of those views and to explain our best understanding of the passage. Ultimately, that obscurity should be a clue to the passage’s level of importance: had it been critical for Christians to have nuanced understanding of these words, God would have made it plain.

After delivering several parables about how His followers should live while waiting for His return, Jesus now turns to a description of the judgment that will take place when He does return. This judgment is why Jesus tells those who would put their hope in Him to keep watch and to do the work He has given them to do.

Jesus has used the name Son of Man for Himself throughout Matthew’s account (Matthew 8:20; 9:6; 12:8; 13:41; 16:27; 24:30). He uses that phrase here while describing the moment He will take His glorious throne after arriving on earth in glory with His angels. He will have returned as both the Judge and the King. This marks the beginning of His kingdom on earth, a period known to many as the “millennium,” the 1,000–year reign of Christ. While opinions differ on the nature and timing of these events, that is our best understanding of the text.

Jesus’ reign as King, in this depiction, begins with a judgment dividing people into two different groups.

Verse 32 Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats.

Jesus is describing His return to earth as Judge and King (Matthew 24:3). The waiting will be over. All who trusted in Christ and served Him will be vindicated. Everyone alive on earth will answer to Him as the Judge of all, as He sits on His glorious throne with all power and authority to decide the fate of those subject to judgment (Matthew 25:31).

Scholars and traditions differ on who will be included in this judgment. The term “nations” is used in the Bible most often as a reference to Gentiles, or non-Jews, in distinction to the nation of Israel. Some suggest the judgment depicted here will only involve people outside of end-times Israel. Others interpret this to mean all people except for Christians. A third view is that this judgment involves all people of the earth, believers and unbelievers, Jews and Gentiles, who have survived the tribulation previously described (Matthew 24:21). That series of catastrophes was cut short to spare humanity and the elect believers in Jesus (Matthew 24:22).

The act of judgment takes place immediately, with Jesus’ explanation to follow. This vast array of people will be gathered before Him, and Jesus will separate them into two groups. This uses the imagery of shepherding. This was a profession very familiar to those hearing Jesus speak these words. Sheep and goats would share the same fields during the day, but they had to be separated at night, for various mundane reasons. The important detail here is that they are separated, as two distinct groups.

Verse 33 And he will place the sheep on his right, but the goats on the left.

The act of judgment Jesus enacts at some point in the end times (Matthew 25:31–32) takes place in this part of the passage. He places each person into one of two groups. These are described as the sheep, on His right hand, and the goats, on His left. Christ does not give details on how this will be accomplished in real time. It is difficult to imagine this happening with a planet fulfilled with people; however, Jesus does not seem to depict this as a parable or metaphor. This is a real judgment, and a real separation.

Scholars dispute who, exactly, is subject to this judgment. The eternal fate of non-believers is declared at the great white throne, sometime after the millennium (Revelation 20:11–15) and just prior to the arrival of New Jerusalem (Revelation 21:1–2). Believers have their eternal judgment, for rewards only, at the so-called “Bema seat” of Christ (2 Corinthians 5:10).

How the judgment of sheep and goats fits into the calendar of end-times events is not entirely clear. Some interpreters believe this is a general description of the only two possible fates for each person. Others suggest the people here have survived the tribulation (Matthew 24:21–22) and are being judged to see who enters the millennial kingdom of Christ (Revelation 20:1–6).

Verse 34 Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.

Jesus, on His throne following a time of great tribulation (Matthew 24:21–22) and at some point during the end times (Matthew 24:3), will separate a massive group of people into two groups. Scholars debate whether those judged are all the peoples of earth, non-believers, or non-Jews. Interpreters also disagree on whether this event is separate from the great white throne judgment of nonbelievers (Revelation 20:11–15) and the believers’ judgment seat of Christ (2 Corinthians 5:10), or if it is a general description of each person’s eternal fate (Matthew 7:13–14; John 3:36; 14:6).

In this event, Jesus has labeled each person using one of two categories: “sheep” on His right, and “goats” on His left (Matthew 25:31–33).

Now the King turns to those in the “sheep” group and welcomes them into His kingdom. Some see this as a depiction of the millennial kingdom (Revelation 20:1–6). Others interpret it as a general idea of eternity with God, and salvation. Christ describes this group as blessed by His Father and declares that they have inherited a place in His kingdom that has been prepared for them since the foundation of the world (Ephesians 1:4). That reference strongly echoes other biblical statements referring to “the elect” (Matthew 24:22; Mark 13:27; Romans 11:7; Titus 1:1). These are those who have put their faith in Jesus as Savior and Lord: they are true Christians, chosen by God to receive His gracious forgiveness for their sins based on their faith in Christ.

As Jesus will indicate, those who have trusted Him have demonstrated that faith (John 14:15) through obedience (Matthew 10:40–42).

Verse 35 For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me,

In one of Matthew’s most difficult passages to interpret, Jesus is telling His disciples about when He will return to the earth as King and Judge (Matthew 24:3). In that role, He will separate people into two groups. The first group are welcome into His kingdom, as planned by God the Father since the foundation of the world (Matthew 25:31–33). The reference to God making preparation for these people since the dawn of time references those who are “the elect” (Matthew 24:22; Mark 13:27; Romans 11:7; Titus 1:1), strongly indicating these are believers in Christ.

In delivering this judgment, Jesus will tell this group of Christians they have served Him well during their lives. Their faith has been proven by obedience to Jesus’ commands (John 14:15). They provided for Him when He was in need. Obviously, this will raise questions, since people in the end times will not have seen Christ, in person, until this moment (Matthew 25:37–39). A later response will explain how it is these people provided for Christ (Matthew 25:40).

Verse 36 I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.’

The King of all, Jesus Christ, sits on His throne at the end of the age (Matthew 24:3). A period of great tribulation on earth has passed (Matthew 24:21–22), and He has returned. The act He depicts here involves judging people by dividing them into two groups (Matthew 25:31–33). Scholars differ on the exact scope and timing of this judgment. Opinions range from a decision about which tribulation survivors enter the millennial kingdom (Revelation 20:1–6) to a broad-level explanation of each person’s eternal fate (John 3:36; 14:6).

Here, Christ is speaking to the first group. He has categorized them as “sheep,” and declared them blessed (Matthew 25:34–35). He has welcomed them into a kingdom prepared for them since the beginning of the world. That reference to an eternity-past decision by God (Ephesians 1:4) implies that these are true Christians: saved believers in Christ, also known as “the elect” (Matthew 24:22; Mark 13:27; Romans 11:7; Titus 1:1).

Continuing from the prior verse, these people are said to have provided for Jesus when He was in need. They cared for Him during His times of greatest need. Naturally, the people being judged will express confusion: since this happens at the end times, most of these people will probably never have seen Jesus in person until this moment (Matthew 25:37–39). He will explain what He means as the passage continues (Matthew 25:40).

Verse 37 Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink?

The group Jesus praises during the end times are confused about His comments (Matthew 25:34–36). After describing them as blessed by His Father and welcoming them to take their rightful places in His kingdom, He has also told them that they cared for Him in several essential ways when He was most in need of help. Given that this judgment (Matthew 25:31–33) happens at some point in the end times, most or all these people will never have seen Jesus in person until then.

These people are described as “righteous,” and earlier verses referred to their fate being prepared “from the foundation of the world” (Matthew 25:34). This echoes the idea of “the elect,” meaning those who have come to faith in Christ and obtained salvation (Ephesians 1:4; Matthew 24:22; Mark 13:27; Romans 11:7; Titus 1:1). Over the next few verses, they will echo back Jesus’ praise in the form of a question: when did we do these good things for you?

Verse 38 And when did we see you a stranger and welcome you, or naked and clothe you?

The King and the Judge, Jesus, has returned in the end times to sit on His throne and address a group He has designated as “sheep” (Matthew 25:31–33). These blessed ones have proven their election (Ephesians 1:4; Matthew 24:22; Mark 13:27; Romans 11:7; Titus 1:1) to salvation in this prepared kingdom (Matthew 25:34) by their obedience to Christ’s commands (John 14:15). Jesus has applauded these people for providing Him with food, water, clothing, and care during His times of need. Those people are replying to Jesus’ praise by repeating His comments, in the form of a question.

Since this occurs in the end times (Matthew 24:3), at least the majority of these people will not have seen Jesus in person until His return. They’re unsure as to how, or when, they would have performed these good deeds for Jesus. Christ will go on to explain that it was their service to other believers (1 John 3:11) which was, in effect, love shown to Him (John 14:15; Matthew 10:40–42; 25:40).

Verse 39 And when did we see you sick or in prison and visit you?’

At some point in the end times (Matthew 24:3), Jesus divides a large group of people into two groups. He welcomed the first group into His kingdom, saying they had cared for Him when He was most in need (Matthew 25:35–36). These people are connected to God’s predestination (Matthew 24:34), a theme associated with those who come to saving faith in Christ (Ephesians 4:1; Matthew 24:22; Mark 13:27; Romans 11:7; Titus 1:1). This contrast is especially clear when Jesus turns to condemn the other group (Matthew 25:41).

This group described as righteous (Matthew 25:37) has no memory of ever helping Jesus, Himself, in person. Given that this judgment occurs in the end of days, most or all the people present will never have seen Jesus in the flesh until this very moment. So, they are responding to His approval by repeating it in the form of a question. When, and how, did they serve to meet the needs of Christ?

The King gives them a powerful and profound answer in the following verse. Those who love other believers (1 John 3:11) and serve them (John 13:31–35) prove by their actions that they are true followers of Christ (John 14:15). When God’s people care for each other (Matthew 10:40–42), it is as if they are caring for Jesus, Himself (Matthew 25:40).

Verse 40 And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.’

The group described as “righteous” will respond to Jesus’ approval with questions. As this judgment occurs in the end times, many of these people will likely have never seen Jesus in person. How, then, can they have provided for His needs (Matthew 25:35–39)?

Christ, depicted rightfully as the King (Matthew 25:31) answers their confusion. When a believer in Christ shows love for Him by obedience (John 14:15), that reflects their service and devotion to Him (Matthew 10:40–42). Love for other believers is a sign of true faith (1 John 3:11; John 13:31–35). In other words, Jesus sees the loving care believers give to each other as if it was being done directly for Him.

It’s important to note that the reason these people did these good works was because they were living faithfully for Jesus. Their works followed their faith (Titus 3:5) in Him as the chosen ones of His Father. Jesus calls all who are sons and daughters of His Father, His brothers and sisters. He is their King, yes, but He is also their spiritual brother since they are all children of God. Jesus is loyal to His family and receives good, done for them, as good done for Him.

This praise stands in stark contrast to the judgment of the second group (Matthew 25:32–33), as shown in the following verses.

Verse 41 “Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels.

After a time on earth of great suffering and tribulation (Matthew 24:21–22), Jesus has finally returned as the King and the Judge (Matthew 25:31–32). Sitting on His throne, He has gathered people before Him and divided them into two groups, labelled as “sheep” and “goats” (Matthew 25:33) The reason for this symbolism is simply that of separating two similar-but-different sets of people. Those hearing Christ’s words in person would have been familiar with shepherding; splitting up sheep and goats when bringing them in for the night was apparently a standard practice.

The group known as the “goats,” on the King’s left hand, have listened as Jesus has welcomed the other group, the sheep, to accept their rightful places in His kingdom on earth. He has described that group as blessed by His Father and declared that He has received every act of kindness they have done for the least of His brothers, other believers, as being done for Him personally (Matthew 25:34–40).

Turning to the second group, Christ delivers a very different message. He calls them cursed and banishes them to the same eternal destination as Satan and his demons. Unlike the first group, these people were clearly not believers in Jesus—proven by the fact that they were not faithful to Him while He was away. Upcoming verses will explore the same dynamic as Jesus explained to saved believers: that their service to others, in obedience to Him, was proof of the legitimacy of their faith (John 13:31–35; 14:15; 1 John 3:11).

In the Bible, demons are angels who joined Satan in His rebellion against God. During His earthly ministry, Jesus cast many demons out of afflicted people (Mark 1:34). His description of them here shows Satan is ultimately responsible for the hordes of fallen angels who serve with him against God. They are all destined for an eternal fire (Mark 9:48), which is the same place human souls who rejected Christ will inhabit (Mark 9:43).

Verse 42 For I was hungry and you gave me no food, I was thirsty and you gave me no drink,

The first group addressed by Jesus (Matthew 25:31–33), the righteous, elect believers (Ephesians 4:1; Matthew 24:22; Mark 13:27; Romans 11:7; Titus 1:1), followed Him faithfully, meeting the needs of those who were suffering, especially other believers. In doing so, they were serving Jesus Himself (Matthew 25:34–40).

The rest—the second group called “goats”— failed to give Him food or drink when He was hungry and thirsty. In fact, as the following verses show, they failed to care for Him when He suffered all the various needs met by those called the sheep. The sins Jesus holds these unbelievers accountable for are sins of neglect (Matthew 25:43–46).

It’s important to note that the actions Jesus describes here are not what cause these people to be approved or condemned (Titus 3:5). Rather, they are demonstrations of their faith in Him (John 13:31–35, 14:15). Those who show no love for believers are not, themselves, really believers (1 John 4:20).

Verse 43 I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’

Jesus is condemning a large group of people to eternal fire, originally intended for Satan and demons (Matthew 25:41–42). This group of people rejected faith in Christ; they are not among those “elect” who came to faith in Christ (Ephesians 4:1; Matthew 24:22; Mark 13:27; Romans 11:7; Titus 1:1). This lack of faith in Christ is proven by their actions, or lack of action (John 14:15).

Christ holds responsible those who didn’t provided for His needs. As with the righteous, the wicked ones will echo Jesus’ judgment as a question. By the end times, the majority of mankind will never have seen Jesus in person, leading them to wonder how their actions can be applied to Him? Christ will give the same explanation offered to the first group: He takes loving service very personally (Matthew 25:40).

For those in this second category, this question also comes across as an attempted excuse. Often, confronted with failure to do right, our instinct is to say something like “had I known someone would care, I would have…” Whether or not such claims are honest is irrelevant; failure to do what God asks of us is always a sin (James 4:17). Claiming that we would have done for Jesus what we refused to do for “normal” people isn’t any better (James 2:1).

Verse 44 Then they also will answer, saying, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?’

At some point in the end times (Matthew 24:3), and in some way, Jesus will separate people into two groups (Matthew 25:31–33). The first group is depicted as blessed and welcome, as those elected to come to faith in Christ (Ephesians 4:1; Matthew 24:22; Mark 13:27; Romans 11:7; Titus 1:1). This is proven by their actions, which demonstrate that they do, in fact, have an obedient love for Christ (John 14:15; 1 John 3:11). Those actions, taken on behalf of others, are effectively kindnesses done to Christ (Matthew 25:40).

Christ has condemned the other group, however, banishing them to eternal fire alongside The Devil and his demons (Matthew 25:41). The people of this group failed to ever meet His needs when He was hungry, thirsty, naked, sick, and in prison.

Since these people have, in a literal sense, never had the chance to see Jesus in person before, they ask how this is possible. The other aspect of their question suggests an excuse. This is somewhat like treating a person rudely, only to find out they are an authority figure, a potential customer, or a relative, and claiming, “if I had known it was you, I would not have…” True or not, this is still a sin (James 2:1; 4:17). When it comes to Jesus, this second group likely would not have served, even had they known the implications (John 5:39–40), because they were not willing to honor Christ (John 3:36).

That inaction proves the opposite of Christian love (John 13:31–35). It demonstrates that these people are not part of God’s family (1 John 4:20).

Verse 45 Then he will answer them, saying, ‘Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me.’

Jesus praised His true followers, chosen by God (Ephesians 4:1; Matthew 24:22; Mark 13:27; Romans 11:7; Titus 1:1), for meeting His desperate needs when He was sick, starving, naked, and in prison. By this, He meant that their obedience to His commands (John 13:31–35; 14:15) proved they were, in fact, true believers. This made their acts of love to one another equivalent to acts of love directly done for Christ (Matthew 10:40–42).

To the faithless group, those destined for eternal fire (Matthew 25:41), Christ notes that they failed to help Him in His greatest times of need. Pleading ignorance (Matthew 25:44), the group claims to have never seen Jesus hungry, thirsty, or suffering. Using the same principle, however, Jesus answers that their failure to meet the needs of those who suffer was a failure to meet His own needs. Their lack of help for those people is something Jesus took personally, as if these offenders had passed Him by while in obvious distress.

Verse 46 And these will go away into eternal punishment, but the righteous into eternal life.”

On this ominous note, Jesus reaches the end of His description about the judgment that will come at the end of the age (Matthew 24:3). At some point, and in some way, He will sit on His throne and judge people by separating them into two categories. The first are those who proved their faith by their actions, who served others in their distress (Matthew 25:34–40). These are welcomed into eternal life (Matthew 25:34).

The other group, though, has been sentenced to eternal separation from the King in fire and punishment alongside Satan and his demons (Matthew 25:41). Because they were faithless toward Jesus, they refused to serve His brothers and sisters who suffered so greatly during the times of tribulation before His return to earth. Their actions prove their lack of saving faith (1 John 4:20).

This is the end of what is called the Olivet Discourse. Jesus has finished describing to the disciples the future events they originally asked about. As Matthew’s account continues, Jesus will turn to fulfill His destiny as the sacrifice for sin (Matthew 26:1–3).

Context Summary
Matthew 25:31–46 describes Jesus’ epic judgment, to take place when He returns as King with His angels and takes His place on the throne. He will divide those judged into two groups: “sheep” and “goats.” The sheep will be welcomed and praised for serving those in need. The goats will be sent away from Jesus to eternal fire and condemned for not serving those in need. This comes at the end of the Olivet Discourse, which began when disciples asked Jesus about the end days (Matthew 24:3). This passage is notoriously difficult to interpret, making it especially important to handle with caution. Though it is referred to as a “parable,” thanks to the use of shepherding terms, the situation it describes seems to be very real.

Chapter Summary
Jesus uses two additional parables to illustrate a state of constant readiness for His return after He has gone. His followers should be working for Him while they wait. They must not be like the foolish young women who missed a wedding feast because they forgot oil for their lamps. They must be like the servants who doubled their harsh master’s investments while He was away. Jesus concludes with a third descriptive passage, showing how He will judge between the righteous and evil when He returns as King.