The Wise And Foolish Virgins (Matthew 25:1-13)

Matthew 25 is an extension of “The Lord’s Great Prophecy” of Matthew 24. The entire 25th chapter is a barrage of three parables without so much as a breath between them. It is as if Jesus is telling us that the prophetic material of Chapter 24 needs three stories to complete the message.

The first of these three stories deals with his Church just prior to his advent and up to the completion of the “Bride” class. Those who are familiar with Church history since the French Revolution will find it quite easy to recognize the chronological markers in this parable.

The subject of this parable is meeting the Bridegroom — i.e., recognizing his presence — verses 1, 6. The lesson of the parable relates to two kinds of attitudes that develop among the virgins as the advent approaches and progresses.

25:1. The story begins with “Then.” This is our connection to Matthew 24. “Then” is a prominent word in Chapter 24. It deals with the beginning of the Harvest in verses 14, 16, 21, 23, 30, 40, and 45. As the parable begins, “then” is probably yet a reference to events of the Harvest time, but the context within the parable unmistakably shows that some of its events PRECEDE the beginning of the Harvest— precede the coming of the Bridegroom. Thus, we can properly read the first sentence of this parable as an historical paraphrase meaning: “Then, as the Harvest I have been talking about is approaching, the events among the saints (the embryo Kingdom) will be like a group of anxious disciples, fervently entering their newly-found opportunity for Bible study when the French Revolution ends. They discover that my return must be imminent.” THAT is the setting for this parable.

Daniel had predicted (Chapter 12) that the opening of his prophecy would be a stepwise process beginning in 1799 and progressing to the end of its mysteries by 1874. This parable confirms Daniel 12, and is strongly connected to the prophetic history outlined in Revelation 10:8-11 and verses 6 and 7.

The number 10 may be suggestive of the numerical symbolism for Jesus. Jesus’ prophetic number is 100. In prophecy, however, the number of zeroes attached, frequently does not alter the significance — although they might suggest subtleties of interpretation. Thus, though Jesus’ number is 100, his reign is 1,000. Perhaps 10 in this parable is showing that these virgins are a portion of those called to be his Body members. Their even division (5+5, representing Church and Great Multitude) is not a proportional division, but an arbitrary division into two classes. This is similar to Leviticus 16 where two candidate-goats end up representing two classes: Church and Great Multitude.

The “lamps” are the Scriptures. History proved the phenomenal proliferation of Bibles subsequent to 1799.

The meeting of the Bridegroom (the Second Advent Movement) which quickly became a fervor once widespread Bible study progressed, was such a phenomenon in the early 19th Century that, in the United States, one of every fifteen people was either directly or indirectly affiliated with the movement. History has confirmed the details of this parable’s predictions.

25:2-4. These verses divide the spirit-begotten ones into two groups. But it is first imperative that we note that they are and they remain virgins. Their faith in the Lord is not compromised. However, they do become characterized as being wise or foolish.

Verses 3 and 4 explain what constitutes a wise versus a foolish character. The difference is the location of the “oil.”

Until we get further into the parable, the generally- accepted definition of “oil” as being representative of the Holy Spirit will suffice.

The foolish have enough Holy Spirit to allow their search of Scripture. They have the enlightenment of their “lamps” (Bibles), but they have neglected to have it within self.

The wise, on the other hand, have the Holy Spirit’s aid in Scriptural searching, but they also have the Holy Spirit “in flasks” — in themselves as containers of its personal influence on them. They are storing it up.

The initial lesson has become clear. It is not how much we study or understand, but ADDITIONALLY how much we apply to personal character development.

Note here that LACK OF STUDY is not an issue in this parable. BOTH classes have and use their lamps and the Holy Spirit’s help within the lamps.

25:5. The Second Advent Movement was intense. Bro. Miller and his European counterparts had Christians in an excited state in anticipation of the Lord’s return. Their predictions failed. They gained a spiritual stomach ache from the failure (Revelation 10:10). According to their expectations and predictions, “The Bridegroom delayed.” The result was a mass disappointment in chronological prophecy and a general malaise among Christians on the topic — “they all got drowsy and began to sleep.”

It is imperative to note here that all slept! The parable is not about the sin of sleeping! They all slept, and they all awoke. It is also not about study. They all did it (verse 7). The parable is about meeting the Bridegroom and being ready for him.

One more caution: the Bridegroom didn’t delay. It was their perception that he did, and they all had it. This “all” is suggested in Daniel 12. Even though the “little book” (Revelation 10) of Daniel did begin to be opened at the “Time of the End,” many would be “purged, purified, and refined” by the predictions issued when the 1,290 days would begin to test their mettle (1829 — The Second Advent Movement ). It would not be until the 1,335 days (1874) that the blessedness of understanding would be secure — the “mystery…is finished” (Revelation 10:7).

Miller predicted that the Lord would return in 1843. After that date and until Laodicea, most Christians gave up confidence in any such predictions.

25:6. This is in many respects the CENTRAL VERSE of the parable. It represents the ACTUAL return of our Lord in the autumn of 1874.

“Midnight” is, of course, our modern moment when one day changes to another. The Biblical usage was always that the new day began at sundown. But Jesus was looking forward to our day because the parable is about our day.

At the time for the application of this parable, Biblical chronologers, particularly Mr. Bowen, were demonstrating that 6,000 years from Adam would end in the 1870’s. Thus, the 7th day — a new day — would begin at that point in history. THAT, of course, is when (as this verse predicts) a shout went out (at “midnight”) that the Bridegroom had arrived. (The KJV is wrong. It is not “cometh;” it is “Behold the Bridegroom.” He was here.)

The “shout” is reflected in Revelation 11:15. The 7th Trumpet sounds, and many voices in the religious world concur with the sounding: in essence, the Lord has returned. The subtitle of Bro. Russell’s journal was “Herald of Christ’s Presence.”

The KJV reads, “Go ye out.” But the NAS is correct in saying, “Come out to meet him.” This is the equivalent of Revelation 18:4. It is a time of separation (of “Harvest”) from the old, erroneous, and worn out system of “Christian” theology. “Come out of her, my people.”

The “Behold” of this verse is important. ONLY those hearing the 7th Trumpet made this claim. Nearly none in Christendom does. They do not “behold.”

This verse changes everything. The 75 years of preparation (since 1799) has resulted in the total ending of “the mystery.” The objective of the virgins’ studies has been realized. The parable turns a new page in Church history at this verse. The Harvest has begun.

25:7. The sounding of the 7th Trumpet awakened the slumbering disciples. They again entered a period of deep and sincere study — they “trimmed their lamps.” They cut off all of the old misinterpretations and presumptions, the superstitions and assumptions.

This trimming resulted in such exquisite Bible study that the saints began to know that they had “the truth.” They became very jealous of their newly found “meat in due season.” Such positiveness inevitably creates frictions between the positive ones and those whose love of truth might be slightly compromised by their parallel love of comfort — comfort in life, or (more importantly) comfort or ease with a casualness of belief. That is what happened historically as verse 7 merges into verse 8.

25:8, 9. These verses are the TURNING POINT regarding a noticeable separation between the wise and the foolish. This attitude separation probably began slowly early in the Harvest period; but by the time 1914 had passed, providing particular challenges for prophetic interpretation and character laxness, standards for study and for character development showed a marked change.

SPIRITUALITY (not knowledge) becomes the test — not that knowledge isn’t a factor! When the foolish proclaim “Our lamps are going out,” they are admitting that their COMPREHENSION cannot support the needed zeal of their CONSECRATIONS. Suddenly, CLARITY becomes an issue between the two groups. This all happens subsequent to midnight. In other words, the division into character groups is entirely made manifest in the Laodicean period — even though the parable begins before that date.

25:8. Before we can comprehend the significance of the request by the foolish, we have to define “oil” in a more restrictive way than merely to say it represents the Holy Spirit. After all, we cannot give the Holy Spirit. Thus the request (under the normal definition) makes no sense. Nevertheless, the parable shows clearly that it IS POSSIBLE to give of this “oil” — just not advisable to do so.

An Aside

The following points may help us to see what this oil is or is not.

1. This oil is not simply the Holy Spirit, because we cannot give But, according to verse 9, the wise COULD HAVE COMPLIED with this request.
2. In defining this oil, we must note that it would seem contrary to a true Christian attitude that the wise would NOT BE WILLING to share! Therefore, these verses do not represent a lack of generosity. The parable shows that complying would be a LACK OF
3. The oil is not We would gladly share knowledge with anyone who asks. Besides, BOTH CLASSES HAD TRIMMED LAMPS!
4. Whatever the oil is, the foolish had the money (the ability) to obtain it (verse 9).
5. In commenting on verse 2, Russell says that the foolish lived CARELESSLY. This is a valuable clue. “Careless” living implies a lack of ability to put a proper value on things. Hence, whatever the foolish virgins are missing is probably due to their lack of proper EVALUATION — internal, not intellectual.
6. This LACK OF PROPER VALUE can be understood by the content of the parable:

a. TIME is not adequately It is the Laodicean advent that precipitates the problem. (The division happens after midnight.) So the special import of “present truth” — the truth now due — seems to be undervalued.

b. CONVICTIONS regarding the absolute nature of “present truth” are weak or fuzzy. It is the lack of SHARP FOCUS that precipitates the problem: “Our lamps are going out!” — e., “I don’t see it so clearly as you do.” Intellect (knowledge) has not met “cellular conviction” (internal change).

7. The essence of the request is: “DIVIDE WITH ” In other words, “Average things out; lower your picky standards; compromise Harvest truths (information and character standards) so that we can get along together without constant bickering.”

The foolish are requesting of the wise: “At your expense, make us happy!”

They are not asking to get the oil, they are asking for the SPIRIT OF CONSECRATION to be DILUTED. So the request is more “Give in with your oil. We all have Harvest truth; don’t be so defensive of it and its application.”

All the virgins had enough oil (spirit of consecration) to take them TO midnight. But only 5 had what it took to go beyond that point. All “went forth” (verse 1) — they all were cleansed by Daniel 8 (“The Cleansing of the Sanctuary”). But EXTRA OIL (present truth WITHIN — without the compromise of it) is necessary past the midnight hour. (Compare Revelation 14:12.)

8. The wise learned from the Miller disappointments the need for their “FIRST LOVE.” The foolish actually thought that their Scriptural Gymnastics were what was needed. (“You think you are rich,” Revelation 3:17.) The Bride never loses her “first love.” Bridesmaids can afford to be a little indifferent. It’s only a party for them!
9. The conclusion, then, of the meaning of verse 8 seems to be that: “Our lamps are going out.” It is a plea saying, “We don’t get from our studies the personal vehemence, zeal, and seemingly stubborn tenacity you wise virgins insist on in the Harvest message. You seem to think it is so different and exclusive of what other Christians COMPROMISE with us, and we will all get along fine. DILUTE your oil a bit!”
10. The wise and foolish represent classes, not individuals. Thus these concepts continue ever since midnight, and they will apply until the Bride is=
11. The EXTRA OIL is what the wise had internalized which made them able to recognize Christ’s presence and to welcome it along with VALUING AS A TREASURE the FOOD IT PROVIDES. They COULD give it away in the sense of devaluing it to the point where it has less value than having the fellowship of their easygoing comrades.

John 6:24 applies here. We must worship in SPIRIT and in TRUTH. The “truth” is the “lamp.” The “Spirit” is the “vessel” — our new creature development.

25:9. The answer of the wise is what is and should be said: “There is no room for compromise of our standards and your request for laxities and tolerances. It is not a group average (a lukewarmness) that will constitute success.”

When the wise say “Go,” they are suggesting: “Each must fill his own vessel with the standards and zeal needed. We implore you to reexamine the matter. Go to the dealers of Laodicean truth (the Scriptures, Bro. Russell, and his spiritual descendants). Fill yourselves with the vision (not the arguments and rationalizations)!”

25:10. The above has been going on at least since 1914 if not earlier. The foolish do wash their robes, but on a too- late basis. The process is still going on. It will continue until the next feature mentioned in the parable.

A VERY IMPORTANT CAUTION: The reference in this verse to the coming of the Bridegroom is not about Jesus’ return! The Bridegroom came in verse 6. He is here; he doesn’t “come” again.

TO “COME” in the New Testament (and even in the Old) frequently means TO TAKE AN ACTION. Many instances could be cited. But just to provide examples quickly, note Revelation 2:5, 16, and 3:3. In none of these references is Jesus threatening an early second advent — not even a temporary return to earth. In each instance he is threatening TO TAKE AN ACTION. THAT is exactly the meaning in Matthew 25:10 in our parable. Jesus is present, but, at a time inconvenient for the foolish virgins, HE TAKES THE ACTION of shutting the door to the marriage. In other words, the Bride is complete, and no more individuals will ever have the opportunity of entering this very special reward.

Fortunately, at the date of this writing, the door is still open.

25:11, 12. These two verses are summarized in places like Jeremiah 8:20; Habakkuk 3:16-19, etc.

“I do not know you” means that as far as their calling is concerned — to be of the Bride — they have become strangers.

25:13. Jesus summarizes the importance of the parable for the Harvest saints. “Do not wait to get oil in your vessels — to understand internally the value and application of the UNCOMPROMISABLE beauties.” Last-minute attempts will be dangerous.

“You do not know the day nor the hour.” The time to which Jesus refers are the two unknowable dates shown in Matthew 24:35, 36 and here in Matthew 25:10:

1. The passing of heaven and earth — the date of the Mediation’s beginning; and
2. The closing of the door — the day that 144,000 have been securely sealed into their positions.

Thus, the SPIRIT OF WATCHFULNESS (an internal desire rather than an intellectual calculation) will be imperative — not the spirit of compromise and laxity. In other words, have the oil in self; and that is an attitude — “the spirit of consecration” as Bro. Russell defines this oil.

The Talents (Matthew 25:14-30)

Jesus doesn’t miss a heartbeat before beginning this parable in the wake of the WISE AND FOOLISH VIRGINS. We should notice the power of contextual concepts when we view the three parables of Matthew 25. All three parables, as diverse as they are in many respects, point out ONE COMMON thought. THAT thought is attitude deficiency — character weakness.

The foolish virgins don’t grasp that the Holy Spirit has to be internalized so that their characters become like God’s. The one-talented man of the TALENTS parable never grasps the character of his master. He never realizes that what is given to us is given for the growth of the new creature — not for us to protect the master’s goods. When we reach the SHEEP AND GOATS parable, we will again see this lesson. The goats never grasp that the character they must attain is not self-centered. This is the common error in all three parables.

While we can ascribe numerous other objectives for Jesus’ giving these three parables in the context he uses, we must be struck by this most basic of lessons. Those judged in the Gospel or Millennial Ages all have this one thing in common. Their success or their failure will be directly related to their becoming like God — not related to their obedience or their intellect.

25:14. This parable begins with Jesus’ departure from this earth just before Pentecost.

“For” is the word which opens this parable. No one can successfully deny that this word is Jesus’ attempt to CONNECT this parable to the previous one. If we don’t see the connection, we must look for it. The “For” with which this verse begins is not a short-space connection. It is not referring to not knowing the day nor the hour of 25:13. It is referring to the kind of test that will separate Church from Great Multitude.

The WISE AND FOOLISH VIRGINS parable had pointed out one of the tests that divides. That test was slackness in applying truth to character growth

Now, however, Jesus suggests a second test. And he also wants to provide a cautionary point.

The second test is to see whether we appreciate what we have been given to be a gift or an opportunity. The successful ones of this parable use their “talents” as MEANS TO AN END — to accomplish something for their master. Those failing the test use the “talent” as AN END IN ITSELF — as if the master gave him something to protect. This is a sobering and searching test.

This parable provides a PRECAUTION. It cautions that the Great Multitude is not a mostly end-of-the-age class.

When Jesus gave the WISE AND FOOLISH VIRGINS parable, it centered in on the “Time of the End.” And, indeed, it did not really have a noticeable separation of the two groups until after “midnight.” Thus we might erroneously conclude that Church versus Great Multitude is a Harvest doctrine. It is not. Consequently, one reason Jesus offers this parable is to stress that this “talent” test is age-long. It will result in the end-of-age judgment into two classes. But it is not an end-of-age doctrine.

We might easily forget that the doctrine of the Great Multitude class has been generally lost ever since the Ephesus stage of the Church. Because the doctrine is resurrected and polished for the Harvest Church, Jesus devotes two parables to a subject brought to light again in the Harvest — the period of focus in his “Great Prophecy.”

We must recall that Matthew 25 is a part of the “Lord’s Great Prophecy” begun in Chapter 24. Most of Chapter 24 is centered on Harvest or second-advent items — as is the WISE AND FOOLISH VIRGINS parable. This TALENTS parable is placed where it is as a caveat against misunderstanding the Great Multitude doctrine, AND as an opportunity to warn Harvest saints against the additional PITFALL of thinking that we were given the truth so that our primary objective is to PROTECT IT — a prevalent and serious error found sometimes among Harvest saints.

Jesus “entrusted his possessions to” his servants. What better way is there to see what their objectives in stewardship will be!

25:15. Verse 15 contains a very important lesson. The number of talents is distributed “according to ability.” Thus there is absolutely no difference as far as faithfulness is concerned. Success in the Narrow Way is just as possible for the one-talented person as it is for the five-talented person. This is not a contest to see who has more or who does more. The five-talented man and the one-talented man both start out as equals. Each has all he can (and should) handle.

25:16, 17. “Immediately” is a wonderful word in this story. Both the five-talented and the two-talented servants DON’T HESITATE. The Lord gave them something to use, and they “immediately” started using it. They had the spirit of the joy of service.

The “gains” they made are, in themselves, seemingly insignificant. The numbers (five from five, and two from two) probably are telling us to use the equivalent of what we have received.

25:18. But here we have the sad story — and one which must show one of the deficiencies of foolish virgins. There is no “immediately” here. Instead there is a going away — a straying from the spirit and the intent of our begettal.

The digging in the ground is activity in the wrong direction. This man’s concepts were GROUNDED — they were stuck in earthly thinking. He actually thought he was given possessions ONLY TO PRESERVE THEM.

If we were given stewardship over a Stradivarius Violin, YES, we would be expected to protect it! But, we all should reason that a violin was meant to be PLAYED! We wouldn’t put it in careless hands, but we would send it out to be heard in the hand of a virtuoso. Looking at a violin or a pile of money is useless; so is storing it in a vault. Both items were designed FOR USE.

25:19. This verse is the parallel of 25:10. Jesus, at the close of the age rewards wise versus foolish stewardship — Church versus Great Multitude.

25:20-23. The five-talent and the two-talent receivers both did well. They used the Lord’s goods for profit. In the non- parable world, we would say that the Little Flock used everything from the Lord to do everything for the Lord that they could. Both receive the same commendation: “Well done; you are worthy of receiving more; enter the realm of eternal service for good.”

25:24. The misguided servant, on the other hand, had not grasped his duty. He focused on the EXACTITUDE of his master, not on the PURPOSE of his master. It is genuinely warped thinking stemming from FEAR. This poor fellow was frightened of his Lord rather than exuberant about his Lord’s work. This fellow had a “servitude” attitude rather than a “service” attitude. This man is not the kind of man you want to work with for the rest of your life!

25:25. He admits that FEAR is what dominated him. And, instead of being apologetic and transformed by this realization, he uses it as an excuse — a rationalization — for what he did. He virtually (and very unwisely) seems to say, “You should be pleased that I have kept it exactly the way you gave it to me!”

25:26, 27. But the master views it differently. He views this attitude as “wicked” and “lazy.” Wickedness in this application is attributed because it is unrighteous to withhold blessings from others when we have the means to provide those blessings. Laziness is attributed because the foolish virgins seem to have an attitude of complacency which keeps them from constant character growth and application. As this man had fear, the Great Multitude also may well have the fear of personalizing truth. This requires stepping out on faith to express truth as a personal application. Instead, this class receives it and says, in practice, “I’m keeping it as I get it. Don’t even suggest to me that I can make it expand and grow.”

The master admits to a kind of EXACTITUDE in his nature. But he corrects the foolish servant in his misunderstanding of it. Jesus is exacting in valuing truth; but he knows truth is a tool. Hence he says, “The least you could do is give it to someone who will get a little interest out of it!”

25:28, 29. Just as the foolish virgins were denied entrance to the wedding, and just as they had to hear the most discouraging words, “I do not know you,” this poor servant loses stewardship completely. He can remain as a menial servant, but he cannot be entrusted with creative use of the Lord’s possessions.

The gift of stewardship which he had received goes to the one who can handle it. In the world it is often said, “When you want something done, give it to the one who is busy.” So the stewardship here goes to the man who had the most— the now-ten-talented man. This concept is the message of verse 29. Thus, on the other side, the initial equality of the two successful servants (verse 15 – “each according to his own ability”) will no longer exist. Star will differ from star in glory. Those having demonstrated the greatest productivity in their characters and in the Lord’s service will receive INCREASED opportunity. “Give it to the one who has ten talents.” He will then have eleven.

25:30. The “outer darkness” and the “weeping and gnashing of teeth” seem to be used in the New Testament for (1) The Scribes and Pharisees (Matthew 8:12); (2) The Tare-class of Christianity (Matthew 13:42 [possibly 13:50]; 23:13; and Luke 13:28); (3) An Evil Servant and Hypocrites (Matthew 24:51); and (4) The Great Multitude (possibly Matthew 13:50, and here in Matthew 25:30).

“Outer Darkness” appears to be symbolic of the judgment state of those who thought they were in the “inner circle” — the Lord’s favorites. Hence, when their anticipated reward escapes them, they seem to be “in the dark” — without explanation or comprehension of how this could have happened to them. (This expression occurs only in Matthew 8:12; 22:13; and 25:30 — thus applying to the Jewish Leaders, the Tares, and the Great Multitude.)

“Weeping, wailing, and gnashing of teeth” (all instances recorded in the paragraph preceding the above paragraph) are the universal symbolic expressions for two things:

—”Weeping and Wailing” shows great sadness or regret.
—”Gnashing of Teeth” (the clenching of teeth together with great pressure) shows great disappointment or chagrin.

In none of the above instances does Second Death appear to be a factor. In the next parable, the goats do have a Second Death sentence. But in that state there is no regret nor disappointment. The above symbols do not apply to them. Yet they do seem to have the same “outer darkness” in that they can’t seem to understand their plight.

The Sheep And Goats (Matthew 25:31-46)

As before noted, this parable constitutes the official end of “Our Lord’s Great Prophecy” which has spanned Chapters 24 and 25. This parable is the only part of the entire context that carries us into the period of Mediation for mankind. As also noted earlier, its presence in this prophecy is so that the prophecy will have dealt with all classes of mankind. And this parable contains one thing in common with its two predecessors: All three show that judgment will be based on internal character growth into the likeness of God.

This is not only the final parable in the “Great Prophecy,” but it is the last parable in Matthew’s Gospel.

25:31. Jesus begins by defining the time for the application of this parable. It is not when he comes, but, rather, when he “comes in his glory, and all the angels (the Church glorified) with him.” This is the Mediatorial reign of the Millennial Age.

Matthew is unique in using the term “the throne of his glory.” (NAS = “his glorious throne.”) It seems a code name for the time when individuals are to be judged. (Compare Revelation 20:12.) Jesus has been on a throne since his return (Revelation 20:11). And he has been judging (Revelation 19:11). But this in progress judgment is of institutions, not individuals. Earth and heaven (social and religious institutions) are currently fleeing from his presence; and, ultimately no place will be found for them.

Revelation 20:11 is set aside as one verse by John’s interpretive marker: “And I saw.” Verse 12 begins with the same words. THIS IS IMPERATIVE! The old order must be destroyed (verse 11) before individual judgment can begin. Revelation 20:12 begins to discuss individual judgment — but ONLY AFTER verse 11 has made the old order “flee away.” Thus, Matthew 25:31 is a reference to the “glorious throne” that begins its function in Revelation 20:12 — not his reigning throne (20:11) that began in 1874 to sweep away the old order.

25:32, 33. Once Mediation has begun, it will be worldwide — “all nations will be gathered before him.”

The Mediation is a period of separation. Separation, however, is not the object of the period! Salvation is. But “separation” is in this parable in order to make the sobering point that this period will separate the successes from the failures. It is the great judgment day of the world. The Gospel Age has not been — despite the contrary ravings of nearly all religions.

Jesus will separate them “AS the shepherd separates the sheep from the goats.” The simile is SHORT-lived. The parable is not about these animals! Two items need consideration. (1) Jesus is a shepherd of humans. This parable mentions “sheep and goats” only in verses 32 and 33 — even though we name the entire parable after these two animals. A more suitable name for the parable might be THE SEPARATION OF THE PEOPLES. The parable

doesn’t explain WHY a shepherd would do this separating. We must speculate — but with HUMANITY in mind. The implication is that the flock is in danger when some in it care for self and the rest care for the group. This was the inherent lesson in the two previous parables — and remains so here. (2) The short, but interesting, mention of sheep and goats does make us think of the qualities of the two animals. Sheep are docile and prefer to be in a flock. Goats are self-willed and prefer to wander off on their own.

In the 33rd verse we see favor and disfavor symbolized (as it is throughout Scripture) by right and left hands respectively.

The work represented in these two verses takes the bulk of the Millennial Age. The sentences pronounced in the remainder of the parable will probably take place at the end of the age — although some who are particularly incorrigible might experience their doom before the age ends. We have a prophetic hint of this in Isaiah 65:20.

25:34. The reward of the favored (the right hand) is described in this verse. It begins with “come.” Compare this to 25:41 where the direction is “depart.” It is favor versus abhorrence. It is acceptance versus rejection. It is life versus death.

The favored are described as “blessed of My Father.” This is important. The objective of the age is to bring the willing into complete harmony and acceptability with the Father — not just with the Mediator. In the end, the blessing of the Father equals LIFE.

These favored ones are HEIRS. The Kingdom of earth was designed to be given to them. This was the plan from the very founding of the world. (See Revelation 21:7; 22:5.)

25:35, 36. Remember now that this is a parable. The things done by the “sheep class” represent things OTHER THAN THE THINGS STATED. (Sheep don’t do these things! But the sheep-like do.) We all can use our imaginations to come up with appropriate inferences. But we will here list some possible meanings for what the “sheep-class” do.

In verses 35 and 36, Jesus personalizes their good deeds as being done to him. He later (verse 40) acknowledges that the deeds were done to others, but accepted as done for the king. Thus, in the Kingdom, the “sheep-class” will see others as:

4. There will be no literal hunger then. This may well be the hunger for information.
5. There will be no thirst. But the Beatitudes suggest a thirst for righteousness. This is the application of information. The “sheep” apparently help others apply.
6. Well, there may, indeed, be “strangers” for a while as mankind learns to assimilate. Just as Israel under the Law was required to welcome strangers and make them feel at home, the “sheep” will work to integrate all into the fellowship of the camaraderie of a new and restoring mankind.
7. This might mean without justification. All returning from death will need to be led in the paths of righteous works in order to obtain life. Encouraging others in the “highway of holiness” may be meant here.
8. Sick here seems also to imply being isolated because of the sickness, since the “sheep” VISIT the sick ones. The thought seems to be that the weaknesses in another will not make the “sheep” standoffish.
9. It is not unlikely that return from death will be, at least in part, due to the request of someone who prays for the individual’s return from the tomb. If this be the case, the “sheep” will be active in remembering people and REQUESTING their awakenings. Some people who have died may have nearly no one who wants them back! But the “sheep-like” will be anxious to give the chance for restoration to all.

25:37-39. These verses are revealing. It shows beyond doubt that it is internal character goodness that motivates the sheep. They don’t need a list of instructions for salvation. They develop INSTINCTS which drive them to serve. This is so much the case that they can hardly remember any special efforts to do things.

25:40. Jesus clearly wants that quality. It is that quality that makes these people “sheep.” He considers it all done to him. This is not selfish of him! By doing it to him, he means that his unselfish and magnanimous plans for mankind NESESSITATE that kind of individual. “To him” means, then, in the service of the good to all — in service of the common wealth.

25:41. Now we look at the “goat-class” — those who do not exhibit that sharing of self for the benefit of others. Their doom is first pronounced. “Depart” is eternal exclusion. “Accursed” is a decision as to merit.

The remainder of the verse deserves some analysis. The “goats” will go into the “eternal fire” (Second Death). This “eternal fire” has been PREPARED FOR the devil and his angels. We can correctly conclude that the “eternal fire” condition was DESIGNED FOR (1) the devil, himself, but (2) also for “his angels.” These last two words are subject to interpretation.

The Church constitutes Christ’s angels. (See Matthew 24:31.) But Christ and his Church also have spirit angels in their service. (See Hebrews 1:14.) Thus we have the question: Are the “angels” of 25:44 the fallen angels? Or are they anyone (including these goats) who by their actions are Messengers (“angels”) of Satan? We think the latter is the meaning. Thus, the “goat-class” is relegated to the condition which was in advance specifically PREPARED FOR all who exhibit the qualities of the Adversary.

There seems, also, no time implied. The entry of the “goats” into the “eternal fire” is a destiny, but not a scheduled destiny. A careful comparison of texts on the subject reveals that the fallen angels likely are placed in this condition BEFORE THE MEDIATION. The personal devil arrives there at the close of the Little Season. These “goats” can apparently arrive there anytime during the Mediation (Isaiah 65:20), or at the close of the Mediation (as indicated by this parable). If (and this is difficult to confirm) the unfaithful of the “Little Season” are also considered “goats,” then a third time for their entry into this condition becomes a possibility.

25:42-45. The same list of good works is given. It is important to note that the “goat-class” thinks it has done everything well! “When didn’t we do that?” They obviously had concluded that they ought to follow a LIST of things to do to be saved. And they likely actually did these things.

But they did them as an assignment — not as an absorption of the spirit of the things. Their characters didn’t change — only their doings did. Jesus concludes: “You are not a part of me and my program. You are interested (like goats) in going your own way, and not in the welfare of the flock.”

25:46. This ends the lesson. There will be only two possibilities resulting from Mediation: eternal death, or eternal life.