That Have Light Through the Night
Exposition of Matthew 25:1-13
25:1 "Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet
the bridegroom. 2 Now five of them were wise, and five were foolish. 3 Those who were foolish took their
lamps and took no oil with them, 4 but the wise took oil in their vessels with their lamps. 5 But while the
bridegroom was delayed, they all slumbered and slept. 6 And at midnight a cry was heard: 'Behold, the
bridegroom is coming; go out to meet him!' 7 "Then all those virgins arose and trimmed their lamps. 8 And
the foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' 9 "But the wise answered,
saying, 'No, lest there should not be enough for us and you; but go rather to those who sell, and buy for
yourselves.' 10 "And while they went to buy, the bridegroom came, and those who were ready went in with
him to the wedding; and the door was shut. 11 Afterward the other virgins came also, saying, 'Lord, Lord,
open to us!' 12 "But he answered and said, 'Assuredly, I say to you, I do not know you.' 13 "Watch therefore,
for you know neither the day nor the hour in which the Son of Man is coming. NKJV
I. THE CONTEXT OF PARABLE OF THE TEN VIRGINS
A. The parable of the ten virgins is part of the Olivet Discourse recorded in Matthew 24:3- 25:46.
B. This parable of the ten virgins is a part of a series of four parables related to the nature of His coming within the
Olivet Discourse.
C. Preceding this series of parables, Jesus clearly describes the sequence of events that will occur pertaining to the
sign of His coming and the end the age.
D. After this series of parables, Jesus describes the judgment of the nations which will occur after His coming.
E. In each of the four parables, Jesus focuses on the assurance of His second coming and the signs, the snares,
the rewards, and the judgment that accompanies His second coming.
F. In three of the four parables, Jesus highlights the sudden nature and apparent delay of the coming of the Christ
(the Son of man, the Master, and the Bridegroom).
G. The main purposes of the Olivet Discourse and these four parables include thoroughly preparing the believers
and the inhabitants of Jerusalem to expect their final redemption, to endure any persecution, to escape the snares and
deceptions, to be watchful, to be faithful, and to be equipped spiritually with vibrant faith, hope, and love.
II. THE CHARACTERS IN THE PARABLE
A. The Bridegroom
B. The five wise virgins
C. The five foolish virgins
D. The person who issued a midnight cry; “Behold, the Bridegroom is coming!”
III. THE MAIN PLOT OF THE PARABLE
A. In order to fully appreciate this parable, we need to understand the general flow of the Jewish wedding system.
B. The Jewish wedding system can be generally divided into three main parts which total 12 sub-parts . The first two
are absolutely essential to complete the Jewish wedding rite, and the third involves a celebrative and feasting time with
friends and relatives.
1. The Arrangement (Betrothal or in Hebrew transliteration Erusin or Kidushin)
2. The Wedding Ceremony (in Hebrew transliteration Nisuin or Huppah)
3. The Wedding Feast (Marriage supper of the Lamb)
C. Jesus’ used imagery from the Jewish wedding that is familiar to the immediate audience in the Olivet Discourse.
This parable drew imagery primarily from the second part of the Jewish wedding system, i.e., the coming of the Bridegroom
to take the Bride, the Bridal procession, and the participation of the virgins during the procession in a Jewish wedding
ceremony. The parable ended with the imagery from the initiation of the wedding feast. A Jewish wedding feast typically
lasts at least seven days following the wedding day .
IV. EXAMINING THE MAIN IMAGERIES OF THE PARABLE
A. Lamp (lampas) – probably a small household lamp with a small oil container that can burn for several hours. If the lamp
needs to be kept burning for longer hours, additional oil in an auxiliary container will be needed.
B. Oil (elaion)- olive oil (may be in combination with other elements)
C. Oil in their vessels (aggeion) – an auxiliary container, flask, or vessel for spare oil for the household lamp.
D. Virgins (parthenois) – this root Greek word can mean chaste men or young virgin girls. In this context, the syntax
and semantics yield the meaning of plural virgin girls.
E. Bridegroom (numfious) – the Bridegroom in the Jewish wedding.
F. Slept (Katheudo) – lay down and fell asleep.
G. Watch (Gregoroeu) – be vigilant, stay alert, keep awake and alive.
H. Door shut (Kleio hee thura) – entrance or gate shut and locked.
I. Them that sell (poleo) – to sell, to trade or to barter
J. Buy (agorazo) – buy or redeem at a market type place
V. PRIMARY MEANING OF THE PARABLE FROM BIBLICAL EXEGESIS
A. The section and passage context set this parable within a clear Eschatological framework and directly related the
second coming of Christ as the Bridegroom in the marriage of the Lamb. Jesus used the parable of virgins to encourage
His disciples that much grace is available for all who desire to make it to go out to meet the Bridegroom and join the Bridal
procession and eventually the wedding feast.
B. Jesus chose the number ten (which signifies divine perfection) and five (which signifies redemption and grace).
All ten virgins started off with oil and burning lamps and a desire to go out and meet the Bridegroom. These virgins are
normally friends of the Bride who would accompany the Bride and provide her with lighting, alongside the friends of the
Bridegroom who provide light for the Bridegroom. They would join the Bride in the bridal procession when the Bridegroom
comes suddenly to snatch the Bride on the wedding day. They are certainly part of the wedding feast guest list, along
with the families, close friends, and relatives of the Bride and Bridegroom.
C. The five foolish virgins did not bring any additional oil that would last them through the delay of the coming of the
Bridegroom. The five wise virgins had additional oil that enabled them to burn their lamps through the long dark night, as
they had anticipated a delay, not uncommon in the Jewish wedding tradition.
D. The primary meaning behind this parable is Jesus’ sober exhortation to His disciples about the need to be vigilant
and be burning lamps through dark night.
VI. WHAT IS THE SPIRIT SAYING TO THE CHURCH?
A. Jesus charges believers to live wisely by getting spare oil.
B. Jesus emphasizes that oil cannot be bought at the last minute.
C. Jesus teaches that believers cannot depend on another’s oil.
D. Jesus desires all the virgins to make it to the bridal procession and the wedding feast.
E. Jesus implies that apparent delay of the Bridegroom through the dark night is to be expected.
F. Jesus desires to give much grace to the virgins, but only five out of ten virgins respond to His grace wisely and
make it to the wedding feast.
G. Jesus’ affirms the wisdom of the wise virgins who understand the need for spare oil, are able to practice restraint
and keep enough oil to burn through the dark night, and successfully join the wedding procession and make it to the
wedding feast of the Lamb.
VII. WHAT IS THE SPIRIT SAYING TO US NOW?
A. We need to enlarge our vessel so the spiritual capacity of our inner man can be filled with more oil of the Holy
Spirit.
B. We need to spend time living a life of vigilant prayer and a Spirit-filled daily walk to prepare for the dark night as
the marriage of the Lamb approaches.
C. Perseverance and watchfulness allow a burning and shining lamp to shine through the dark night prior to the
coming of the Lord .
APPENDIX 1
ANCIENT JEWISH WEDDING CUSTOMS – Key Hebraic Concepts
I. THE ARRANGEMENT (Betrothal or in Hebrew transliteration Erusin or Kidushin)
A. The Match (Shiddukhin) – this was initiated by the father of the groom, and a servant or friend may be sent on the
father’s behalf. The bride must give her consent.
B. The Bride Price (Mohar) – this payment made by the father of the groom was required by the Law and reflected
the value of the bride.
C. Love Gifts (Mattan) – these gifts were given by the groom to the bride and were not required but were a voluntary
expression of his love for her.
D. Dowry (Shiluhim) – this was given to the bride by her father to equip her for her new life and was part of her
inheritance.
E. The Marriage Contract (Ketubah) – this was a written document stating the mohar, the rights of the bride,
assurance of provision for the bride’s needs, and the promise of the groom to return for his bride.
F. The Betrothal (Kiddushin) – derived from the word Kadosh, meaning holy. Once a bride and groom enter into this
initial phase of marriage they were considered married and only legal divorce could break the betrothal. The betrothal was
sealed with the 'cup of acceptance’, which was a cup of wine offered to the bride by the groom. The groom left to prepare
the wedding room (Chuppah) and the Bride entered into a time of preparation and waiting including washings (Mikveh),
the wearing of veil, undistracted devotion and great anticipation.
II. THE WEDDING CEREMONY (in Hebrew transliteration Nisuin or Huppah)
A. The Nuptials (Nissuin) – means "to lift up" or "carry,” the bride was carried to the ceremony in a carriage lifted by
poles. The groom's father decides when the son may return for the bride. The groomsmen ran ahead of the groom,
sounded the shofar, and announced his arrival. Unmarried friends were with the bride and would provide light for the
groom if he came at night. The wedding party then went back to the groom's house to meet the guests waiting for them.
B. The Wedding Garment (Kittel) – this was a white garment worn at Passover. It was also warn by the groom at a
wedding. Kittel is rooted in the Hebrew word katal - to slay. This was also a garment worn by priests during certain
sacrifices such as Passover or the Yom Kippur Sacrifice.
C. The Bridal Chamber (Chuppah) – the bride and groom entered the bridal chamber where the marriage was
consummated. The couple stayed there for 7 days.
III. THE WEDDING FEAST (Marriage Supper of the Lamb)
A. Marriage Feast (Seudat Mitzyah) – the couple came out of the Chuppah after 7 days and joined their guests, the
B’nai Huppah or “children of the bridal chamber." The couple and the guests now shared in a festive marriage feast.
APPENDIX 2
ANCIENT JEWISH WEDDING CUSTOMS – Hebrew Alphabets (adapted from Barbara de Gilio’s Study)
I. THE ARRANGEMENT (Betrothal or in Hebrew transliteration Erusin or Kidushin)
A. Aleph, meaning: Father, strong leader, ox or bull – The bridegroom's father chooses the bride and sends a friend or
a trusted servant to come to terms with the parents of the prospective bride, and make all the arrangements upon the
bride’s consent.
B. Bet, meaning: Household, house or tent – The bridal price (mohar) was secured for the bride, and was usually
something of great value such as lands, livestock, or silver.
C. Gimel, meaning: To lift up, into, a camel – A cup of wine is lifted up in the bridegroom’s right hand and offered to
the bride to drink. Her drinking of the wine was a seal of the Betrothal.
D. Dalet, meaning: Door, a pathway, entrance, enter – The Hebrew term for bridegroom is "Hatan" meaning: "one
who enters covenant." The marriage contract (Ketubah) is written promising full provision for the bride. This is signed
before two witnesses and then given to the bride and her father.
E. Hey, meaning: to reveal, window – The bride would either drink the wine or not and in doing so she would reveal
her intentions toward the bridegroom.
F. Vav, meaning: to secure, a peg or nail – At this point the cup was drunk securing and sealing the betrothal. Gifts
are now given to the bride and her family from the bridegroom.
G. Zayin, meaning: cut, to cut off, a weapon – The bride went through a ritual washing to symbolize her separation
from her former life and her new life with her beloved.
H. Chet, meaning a chamber, separate, private – the bridegroom departs to his father’s house to prepare a place for
the wedding. A pledge is made to his bride affirming that he will return for her.
I. Tet, meaning: to surround, a snake, to twist – The bride now enters into a time of waiting and preparation for the
bridegroom’s return.
II. THE WEDDING CEREMONY (in Hebrew transliteration Nisuin or Huppah)
A. Yod, meaning: a deed, to make, hand – The betrothal covenant acts as the bridegroom’s “deed” of possession of
his bride. He has the right to come and take her to His home because of the bridal price he has paid.
B. Kaf, meaning: to cover, to allow, open hand, arm – The marriage is now consummated. The second cup of wine is
now drunk, and this sets the second seal to the marriage Covenant. The couple will spend 7 days together in the
wedding room, the "Huppah."
III. THE WEDDING FEAST (Marriage supper of the Lamb)
A. L - Lamed, meaning: prod, toward, staff – The couple come out of the Huppah after 7 days and join their guests,
the B’nai Huppah or “children of the bridal chamber." The couple and the guests now share in the “Seudat Mitzyah,” a
festive marriage feast.