Thomas Aquinas Commentary Matthew 25:1-13

"Then shall the kingdom of heaven be likened unto ten virgins, who took their lamps, and went forth to meet the bridegroom. And five of them were foolish, and five were wise. For the foolish, when they took their lamps, took no oil with them: but the wise took oil in their vessels with their lamps. Now while the bridegroom tarried, they all slumbered and slept. But at midnight there is a cry, Behold, the bridegroom! Come ye forth to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are going out. But the wise answered, saying, Peradventure there will not be enough for us and you: go ye rather to them that sell, and buy for yourselves. And while they went away to buy, the bridegroom came; and they that were ready went in with him to the marriage feast: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore, for ye know not the day nor the hour." — Matthew 25:1-13 (ASV)

Here, the discussion concerned the Lord’s Coming for the Judgment; here, it concerns the Judgment itself. Therefore, this chapter is divided into two parts. In the first part, He speaks about the Judgment through some parables; and in the second part, He openly and explicitly shows the form of the Judgment, where it is said, And when the Son of man shall come in his majesty. Regarding the first point, He does two things. First, a certain parable is related, in which some are excluded from the kingdom because of an internal defect; and in the second parable, some are excluded because of their negligence in external works, where it is said, For even as a man going into a far country called his servants.

The first parable is about the virgins, and these parables are well-suited to engage people’s minds. In this parable, three things should be considered:

1. The preparation of certain persons preparing themselves so that they might reign with Christ.
2. The calling to the Judgment is related.
3. The coming of the Judgment is related.

The second part is where it is said, And at midnight there was a cry made; and the third part is where it is said, Now while they went to buy behold the bridegroom came.

Regarding the first point, He begins by mentioning the eagerness of those preparing; and second, He mentions their sleep, where it is said, And the bridegroom delaying, they all slumbered and slept.

Regarding the first, He does two things. First, He relates what is common to all those preparing themselves; and second, He relates the difference in these persons who are preparing themselves, where it is said, And five of them were foolish and five wise. Regarding the first, four things common to all are considered: their number, state, duty, and intended goal.

Their number is mentioned, that they were ten: The kingdom of heaven be like to ten virgins. But why does He say ten? The reason is threefold. One reason is that ten is the number of universality; in counting we go up to ten, and, afterward, we start from one. Therefore, by ten, by one, and by a hundred universality is signified. Or, according to Hilary, all people resist the Ten Commandments that ought to be observed, or all people are obliged to follow them. Or He says ten because of the number of the five senses doubled. For they are doubled in one way, according to Gregory, because five are in men and five are in women: and so there are ten.

According to Jerome, they are doubled because they refer to the different senses: for certain senses are internal and others are external. Concerning internal sight it is said: No man has seen God at any time (John 1:18). Concerning internal taste it is said: O taste, and see that the Lord is sweet (Psalms 33:9). Concerning internal smell it is said: We will run after you to the odor of your ointments (Song of Solomon 1:3). And so there are ten in all who come to the Judgment.

Their state is mentioned when the text says, Virgins. But why are they called virgins? The reason is threefold. According to Chrysostom, it is understood of those who keep the integrity of the flesh. But why does He mention virgins rather than others? He refers to what is written above concerning virgins, where He says that there are indeed eunuchs, who have made themselves eunuchs for the kingdom of heaven. He who can accept it, let him accept it (Matthew 19:12). Therefore, since virginity is so great a good that it does not fall under a precept, but under a counsel, according to what is written: Concerning virgins, I have no commandment of the Lord: but I give counsel (1 Corinthians 7:25); if these are damned, all the more will others be also. Or they are called virgins who abstain from the allurements of the five senses. According to Jerome and Origen, the faithful who do not allow themselves to be corrupted are called virgins, according to what the Apostle says: I have espoused you to one husband, that I may present you as a chaste virgin to Christ (2 Corinthians 11:2).

Next, we consider their duty: Who taking their lamps. Lamps are vessels of light. Therefore, according to Hilary, we can understand the lamps to be souls illuminated with the light of faith which they received at Baptism; Then shall your light break forth as the morning (Isaiah 58:8). Or, by the lamps, works are signified, according to Augustine: for your works should be lamps; So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven (Matthew 5:16). Therefore, to take lamps is to prepare the soul or to prepare it to do good works.

The fourth thing common to all that is related is that they went out to meet the bridegroom and the bride. Who is this bridegroom and who is this bride? It is explained in two ways according to two types of marriage.

One marriage is that of the divinity to the flesh, which was celebrated in the womb of the Virgin; He as a bridegroom coming out of his bridechamber (Psalms 18:6). The bridegroom is the Son Himself, and the bride is the human nature; therefore, to go out to meet the bridegroom and the bride is nothing other than to serve Christ. Likewise, it is Christ’s marriage with the Church; He that has the bride is the bridegroom (John 3:29). Therefore, those preparing their lamps are striving to please the bridegroom, meaning Christ, and His bride, meaning Mother Church. And so the virgins agree in these things.

Two things are also related in which they differ, namely, in their inward discretion and in their outward diligence. Regarding the first thing, He says: And five of them were foolish and five wise; Wisdom is prudence to a man (Proverbs 10:23). That man is prudent, who does not want to lose in any way what he does. Therefore, it was said above: Be you wise as serpents (Matthew 10:16). Or they are foolish as to their inward discretion, who turn away from God by their wicked intention, or by an intention that is disordered, or by false doctrine; A foolish woman and clamorous, and full of allurements, and knowing nothing at all, sat at the door of her house (Proverbs 9:13–14). According to Origen, a man who has one virtue has them all: therefore, one sense cannot be rightly ordered without the others being rightly ordered also. Likewise, as it is also said, he who sins in one point, has become guilty of all (James 2:10).

Similarly, they differ as to their outward diligence, because the five foolish, having taken their lamps, did not take oil with them. All these foolish virgins greatly desired to have lit lamps, because He who is the Light wants to be served with light; but light cannot be nourished without oil: for a man would be foolish to keep light in a lamp, without putting oil into it. By oil four things are signified, according to Jerome.

First, by oil good works are signified. And why is this? Faith is the light of souls by which their lamps are lit. By good works faith is nourished; This precept, I commend to you, O son Timothy: according to the prophecies going before on you, that you war in them a good warfare, having faith and a good conscience, which some rejecting have made shipwreck concerning the faith (1 Timothy 1:18–19). From this can be understood what is said in Proverbs 21:20: There is a treasure to be desired, and oil in the dwelling of the just: and the foolish man shall spend it.

Second, taken in another way, by oil mercy is signified: and in this way Chrysostom speaks. Therefore, it is stated in Luke 10:34, that the Samaritan poured in oil and wine. By wine severity is signified, and by oil the works of mercy are signified. Therefore, He wishes to say that he who intends to observe continence, and has not done mercy, is foolish. Therefore, it says in James 2:13: Judgment without mercy to him that has not done mercy.

Third, by oil interior joy is signified, concerning which it is said: That he may make the face cheerful with oil (Psalms 103:15). And, elsewhere, it is said: God has anointed you with the oil of gladness (Psalms 44:8). There are many people who externally fast and seek inward joy, namely, the joy of a good conscience, and there they have oil with themselves. But others do not seek joy of conscience but the glory of men, and these people do not have oil.

Fourth, according to Origen, by oil holy doctrine is signified: Your name is as oil poured out (Song of Solomon 1:2). The oil of justice signifies right doctrine; Your words have I hidden in my heart (Psalms 118:11). Therefore, they are called virgins who observe continence, who do mercy, who seek interior joy, and who accept right doctrine.

He continues concerning the short sleep. The reason for the sleeping is related and the sleep itself is related. For when some persons wait for someone, and especially at night, they quickly fall asleep. Therefore, by this interval is signified the time between Christ’s Coming in the flesh and His Coming for the Judgment; therefore, He says: And the bridegroom delaying, they all slumbered and slept. According to all expositors, this is explained as referring to their death.

And why is death called sleep? This is because of the hope of the resurrection. For just as those who sleep intend to wake up, so those who sleep by death intend to rise again; And we will not have you ignorant brethren, concerning them that are asleep, that you be not sorrowful, even as others who have no hope (1 Thessalonians 4:12).

But what is slumbering and sleep? Gregory explains them as follows: ‘Slumber is properly the means to fall asleep; therefore, by slumbering we can understand a long life, and by sleep, death.’ According to Origen, this sleep is understood to refer to the sleep of laziness; How long will you sleep, O sluggard? when will you arise out of your sleep? (Proverbs 6:9). Therefore, and the bridegroom delaying, either until the Judgment or until death, they all slumbered and slept; for there are hardly any people who live for a long time without growing weary. Or those who are completely negligent sleep; but those who in some manner, to some extent, lose their first fervor, sleep.

Then the waking follows: second, the effect follows; third, the request of the foolish virgins follows; and fourth, the response of the wise virgins follows. He says, therefore: At midnight there was a cry made. Concerning this night, Origen explains it differently than others and more literally. All others explain this waking as referring to the final Judgment; and according to this interpretation, this cry will be the trumpet or voice of Christ; For the Lord himself shall come down from heaven with commandment and with the voice of an archangel and with the trumpet of God (1 Thessalonians 4:15); The trumpet shall sound… (1 Corinthians 15:52) and the dead who are in Christ shall rise first (1 Thessalonians 4:5).

And why does this happen at midnight? According to Jerome, the Hebrews say that just as an angel at midnight descended to kill the firstborn of Egypt, so the Lord shall come at midnight. Therefore, there used to be a custom among them, that the people would not be sent away until midnight. Augustine says that it is not because of the reason of the time, but only because of its concealment; The day of the Lord shall so come as a thief in the night (1 Thessalonians 5:2).

But what does He mean when He says; Behold the bridegroom comes. Go you forth to meet him? It is said because all people will rise to meet Him; The hour is coming, wherein all that are in the graves, shall hear His voice (John 5:28); Be prepared to meet your God, O Israel (Amos 4:2). Origen refers this to the present life. And this is when a person is held back by vainglory, and a shout is made by a preacher or by an internal inspiration; then he returns to Christ; Lift up your voice with strength, you who bring good tidings to Jerusalem (Isaiah 40:9).

Then the effect follows: Then all those virgins arose and trimmed their lamps. In the literal sense, when the cry is made by a trumpet or by Christ’s voice, all will arise. Therefore: All that are in the graves, shall hear His voice (John 5:28). But what did they do? They trimmed their lamps. And what is this? Will there really be time for this? It should be said that to trim lamps is nothing other than to count the works which they did so that they can give a proper account. Therefore, they will be concerned about their works when they will hear the voice of the Son of God, as it is said below: When did we see you hungry and fed you: thirsty and gave you drink, etc.? (Matthew 25:37). According to Origen, it is a more literal sense. For if it refers to the present life, when a shout is made by a preacher or by an internal inspiration then people rise from their negligence, and then they begin to rise to correct their deeds.

Then the request of the foolish virgins follows: And the foolish said to the wise: Give us of your oil, for our lamps are gone out. These virgins were foolish in one respect but not in another respect: because they had something of the light of faith; therefore, they say: For our lamps are going out. For if they had no faith they would say, ‘They have gone out’; therefore, they know that they cannot keep fire burning without oil. And what is the meaning of these words? Either the works of mercy or of justice may be understood by oil, and the meaning is the same, because those rising who do not have these works in abundance seek to supply their deficiencies with those who have more abundantly.

But this will not be possible, because everyone will have what he needs; Every one shall bear his own burden (Galatians 6:5). And because they shall see that the light of faith could not have value without the works of mercy, they were asking from the others who had done works of mercy. Augustine explains this as follows: ‘It is customary that when someone is preoccupied in some affair, he is accustomed to have recourse to that in which he hopes: these virgins had an outward confidence, because they were seeking the praise of others’; therefore, they say: Give us of your oil, meaning the oil of your praise, that is, ‘praise us for our deeds.’ But this will not help them, according to what is written in Romans 2:15: Their conscience bearing witness to them; For behold my witness is in heaven, and he who knows my conscience is on high (Job 16:20). Therefore, they trust in human favor which cannot benefit them. According to Origen, it happens that some people spend their lives in vain things: and when they recognize it, they run to others and they ask for their prayers and help. And in this they are not foolish if they begin to turn back to the Lord.

The wise answered, saying. Here the response of the wise virgins is related: and in this response two things are presented. First, the response of those rejecting the request is related; and also, some advice is related, as it is said, go you rather to those who sell.

And what is the reason for the rejection? Lest perhaps there be not enough for us. Therefore, go you, because our oil of mercy, or interior joy, or external works is not enough for us and for you, as it is said: If the just man shall scarcely be saved, where shall the ungodly and the sinner appear? (1 Peter 4:18). And the Apostle says: The sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us (Romans 8:18). And: All our justices [are] as the rag of a menstruous woman, (Isaiah 64:6). Therefore, because they are not enough for us and for you, Go you rather to those who sell and buy for yourselves.

But will there be time for them to get oil? Therefore, it should be understood that it is said more in the manner of a rebuke than in the manner of advice; it is as if they were to say, ‘You should have gone before.’ According to Chrysostom, these sellers are the poor, because they make merchandise of the kingdom; Make for yourselves friends of the mammon of iniquity (Luke 16:9); therefore, they say, Go you, meaning you should have gone, according to Augustine: for it is said in the manner of a rebuke. The sellers of oil are the flatterers: therefore, seeing that these virgins ask for help, they say: Go you rather to those who sell and buy for yourselves; as if they were to say: ‘You sought nothing but oil,’ meaning human praise: ‘now you can go to the world and buy that testimony which you always sought.’

According to Origen, it is merely literal, because he holds that all takes place in this world. Sometimes it happens that a sinner sees a just man, and asks what he should do. But some people are wise only to the extent that their wisdom suffices for themselves, but not both for themselves and for others. Therefore, such people say to those who ask for their advice: ‘We do not have so much spiritual doctrine that we can have enough both for us and for you; for that reason, go to the teachers of the Church, and to wise men who will sell to you.’ Concerning this, it is written: All you that thirst, come to the waters: and you that have no money make haste, buy, and eat (Isaiah 55:1).

But how can something be bought without money? I say that wisdom is sold without money. And what is its price? It is that a person willingly strives for it, and this is the price of wisdom; If you shall seek her as money, and shall dig for her as for a treasure, then shall you understand the fear of the Lord, and shall find the knowledge of God (Proverbs 2:4–5).

Now while they went to buy the bridegroom came. Augustine says that some refer this to the state of the present life; but it cannot be reconciled with what is said, And the door was shut. For that reason, Origen explains this as referring to the future life. And here, Christ does three things. First, the coming of the judge is related; second, the receiving of the good virgins is related; and third, the excluding of the bad virgins is related.

He says, therefore, that while they went to buy the bridegroom came; that is, while they were worrying about how to excuse themselves at the Judgment, the Lord came to the Judgment. But Origen says that there are some people who will come for advice, for instance, to the priests, and with the intention of being converted, and then they die at the Lord’s coming. Therefore, the bridegroom comes when a person dies.

But what does He mean when He says, The bridegroom came, when above He said, They went out to meet the bridegroom and the bride? The reason is that at the Judgment the bridegroom, meaning Christ’s flesh, will be taken up to be glorified. Or if we refer this to the Church, then it will be perfectly united to the Spouse Himself by assent. Therefore, the Apostle says: He who is joined to the Lord is one spirit with him (1 Corinthians 6:17). And the passage continues, and those that were prepared entered with Him to the marriage. This marriage is the kingdom of heaven, about which it is said: Because he is Lord of lords and King of kings: and those who are with him are called, and elect, and faithful (Revelation 17:14). And immediately, The door was shut, because, afterward, it will be opened to no one. Now, however, it is open; therefore: Lift up your gates, O you princes (Psalms 23:7). And: After these things I looked, and behold a door was opened in heaven (Revelation 4:1). But then it will be closed.

Afterward, the repulsion of the bad virgins is related: and three things are said. First, their negligence is pointed out, in that they came late. Therefore, He is designating those who do penance late: Saying within themselves, repenting, and groaning for anguish of spirit . Their desire is mentioned when they say: Lord, Lord, open to us. Therefore, by this fact that they call Him Lord, they say the name through which they should pray. By this, however, that they groan, it is indicated that they ask out of anguish; therefore, it is said above: Not every one that says to me, Lord, Lord, shall enter into the kingdom of heaven (Matthew 7:21).

Now their desire is touched upon when it is said, Open to us. The response follows: But he answering said: Amen I say to you, I know you not; that is, ‘I do not approve of you.’ For The Lord knows who are his (2 Timothy 2:19) just as an artist knows if a work does not accord with his art. Afterward, He concludes: Watch you therefore, because you know not the day nor the hour.