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).