John Calvin Commentary Matthew 25

Then shall the kingdom of heaven. This term refers to the condition of the future Church, which was to be gathered by the authority and direction of Christ. He uses this remarkable title so that believers may not deceive themselves with an erroneous opinion that they have arrived at absolute perfection.

The parable is borrowed from the ordinary custom of life. For it was a childish speculation of Jerome and others to cite this passage in praise of virginity, while Christ had no other object in view than to lessen the uneasiness believers might be likely to feel because of the delay of His coming.

Therefore, He says that He asks nothing more from us than is usually done for friends at a marriage-feast. The custom was that virgins, who are tender and delicate, should, as a sign of respect, accompany the bridegroom to his chamber. But the general instruction of the parable consists in this: that it is not enough to have been once ready and prepared for the discharge of duty if we do not persevere to the end.

Five were wise. Towards the end of the previous chapter, our Lord specially required steward to be wise (Matthew 24:45), for it is reasonable that the heavier the charge any man sustains, and the more important the matters in which he is employed, the wisdom with which he conducts himself should be the greater.

But now he demands wisdom from all the children of God in general, that they may not, through inconsiderate rashness, expose themselves to be the prey of Satan.

Now this kind of wisdom he describes by saying that they are to provide themselves with the supplies necessary for completing the course of their life. For the warmth of our impatience makes us look upon the time, however short, as far too long protracted; and furthermore, our poverty is such that we need supplies for every hour.

And while the bridegroom tarried, they all slumbered and slept. Some interpret this slumbering in a negative sense, as if believers, along with others, abandoned themselves to sloth and were asleep among the vanities of the world. But this is entirely inconsistent with Christ's intention and with the structure of the parable.

There would be greater likelihood in explaining it to indicate death, which overtakes believers before Christ's coming. For we must not only look for salvation at that time, but also when we have left the world and are sleeping in Christ.

However, I understand it more simply as representing earthly occupations, in which believers must be engaged as long as they live in the body. And, although forgetfulness of God's kingdom should never creep over them, the distracting influence of this world's occupations is not unsuitably compared to sleep. For they cannot be so constantly occupied with the thought of meeting Christ as not to be distracted, delayed, or entangled by various cares. As a result, while they watch, they are partly asleep.

At midnight a cry arose. With respect to the cry, I view it as taken metaphorically for His sudden arrival; for we know that when anything new and unexpected happens, people are accustomed to make a loud noise. True, indeed, our Lord cries daily that He will come quickly, (Revelation 22:20); but at that time, the whole frame of the world will resound with the cry, and His dreadful majesty will fill heaven and earth in such a manner as not only to awaken those who are asleep, but to bring the dead out of their graves, (John 5:28).

And the foolish said to the wise. This is a reproof of the late repentance of those who never think of what they lack, until the door is shut against every remedy.

For those who do not make long-term provision are accused of folly, because they are careless, deceive themselves in their poverty, and allow the time for mutual support to pass, despising the help offered to them.

Since they do not think about obtaining oil at the right time, Christ, mocking the knowledge they gain too late, shows how their foolishness will be punished, when they will see themselves empty and unprepared, when no remedy remains.