Matthew 25:5
While the bridegroom tarried, they all slumbered and slept.
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(5) While the bridegroom tarried.—Strictly speaking, the time thus described includes the whole interval between our Lord’s Ascension and His final Advent; but looking to the law of “springing and germinant accomplishments,” which we have recognised as applicable to the whole subject, we may see in it that which answers to any period in the history of any church, or, indeed, in the life of any member of a church, in which things go smoothly and as after the routine of custom. At such a time even the wise and good are apt to slumber, and the crisis, which is to them, if not to the world at large, as the bridegroom’s coming, takes them by surprise; but they have, what the foolish have not, the reserved force of steadfast faith and divine help to fall back upon. We may note that the “delay” in this case is followed by a less glaring form of evil than that in Matthew 24:48. Not reckless and brutal greed, but simple apathy and neglect is the fault noted for condemnation.

Slumbered and slept.—The first word implies the “nodding” which indicates the first approach of drowsiness, the second the continuous sleeping.

Matthew 25:5. While the bridegroom tarried — That is, before they were called to attend him; they all slumbered and slept — That is, all Christians, so called, good and bad, sincere and hypocrites, those who really love and wait for the bridegroom, and those who only profess to do so; lie down together in the sleep of death: all, while the bridegroom delays to come, slumber in the grave, with respect to their bodies, and sleep till the great call, that shall awake them to different situations. This is undoubtedly the meaning of this clause, if by the coming of the bridegroom we understand Christ’s coming to raise the dead and judge mankind, which seems evidently to be primarily intended thereby. But if we also consider it as referring to calamities coming on the Jews, or to his calling us hence by death, the spiritual slumbering and sleeping of the professors of Christianity must be intended, and the meaning of the clause must be, that while Christ defers to come in these senses, instead of accounting his long-suffering salvation, (2 Peter 3:15,) and improving it accordingly, they become unwatchful, remiss and careless, lukewarm and indolent. So it was with the professors at Laodicea and Sardis, who are therefore called upon to be zealous and repent, to be watchful, and to strengthen the things which remained, which were ready to die; Christ threatening that if they would not watch, he would come unexpectedly as a thief cometh. And even the wise, who have oil in their vessels, and their lamps burning; who have saving grace in their hearts, and whose conduct is generally exemplary, while Christ delays to call them hence by death, too often, like the church of Ephesus, leave in some degree their first love, lose their watchful spirit, and abate of their zeal and diligence in doing well, and their patience in suffering ill.

25:1-13 The circumstances of the parable of the ten virgins were taken from the marriage customs among the Jews, and explain the great day of Christ's coming. See the nature of Christianity. As Christians we profess to attend upon Christ, to honour him, also to be waiting for his coming. Sincere Christians are the wise virgins, and hypocrites the foolish ones. Those are the truly wise or foolish that are so in the affairs of their souls. Many have a lamp of profession in their hands, but have not, in their hearts, sound knowledge and settled resolution, which are needed to carry them through the services and trials of the present state. Their hearts are not stored with holy dispositions, by the new-creating Spirit of God. Our light must shine before men in good works; but this is not likely to be long done, unless there is a fixed, active principle in the heart, of faith in Christ, and love to God and our brethren. They all slumbered and slept. The delay represents the space between the real or apparent conversion of these professors, and the coming of Christ, to take them away by death, or to judge the world. But though Christ tarry past our time, he will not tarry past the due time. The wise virgins kept their lamps burning, but they did not keep themselves awake. Too many real Christians grow remiss, and one degree of carelessness makes way for another. Those that allow themselves to slumber, will scarcely keep from sleeping; therefore dread the beginning of spiritual decays. A startling summons was given. Go ye forth to meet Him, is a call to those prepared. The notice of Christ's approach, and the call to meet him, will awaken. Even those best prepared for death have work to do to get actually ready, 2Pe 3:14. It will be a day of search and inquiry; and it concerns us to think how we shall then be found. Some wanted oil to supply their lamps when going out. Those that take up short of true grace, will certainly find the want of it one time or other. An outward profession may light a man along this world, but the damps of the valley of the shadow of death will put out such a light. Those who care not to live the life, yet would die the death of the righteous. But those that would be saved, must have grace of their own; and those that have most grace, have none to spare. The best need more from Christ. And while the poor alarmed soul addresses itself, upon a sick-bed, to repentance and prayer, in awful confusion, death comes, judgment comes, the work is undone, and the poor sinner is undone for ever. This comes of having oil to buy when we should burn it, grace to get when we should use it. Those, and those only, shall go to heaven hereafter, that are made ready for heaven here. The suddenness of death and of Christ's coming to us then, will not hinder our happiness, if we have been prepared. The door was shut. Many will seek admission into heaven when it is too late. The vain confidence of hypocrites will carry them far in expectations of happiness. The unexpected summons of death may alarm the Christian; but, proceeding without delay to trim his lamp, his graces often shine more bright; while the mere professor's conduct shows that his lamp is going out. Watch therefore, attend to the business of your souls. Be in the fear of the Lord all the day long.The bridegroom tarried - That is, while they waited for him. It was uncertain at what time he would come. He delayed longer than they expected.

All slumbered and slept - Waiting until near midnight, they fell into repose. This circumstance is not to be pressed to prove that all Christians will be asleep, or cold and careless, when the Lord Jesus shall come. "Many" may be so, but many, also, will be looking for his coming. This circumstance is designed simply to show more clearly the "duty of being ready," Matthew 25:13. It does not mean to affirm it "as a fact" that none will be ready.

5. While the bridegroom tarried—So in Mt 24:48, "My Lord delayeth His coming"; and so Peter says sublimely of the ascended Saviour, "Whom the heaven must receive until the times of restitution of all things" (Ac 3:21, and compare Lu 19:11, 12). Christ "tarries," among other reasons, to try the faith and patience of His people.

they all slumbered and slept—the wise as well as the foolish. The world "slumbered" signifies, simply, "nodded," or, "became drowsy"; while the world "slept" is the usual word for lying down to sleep, denoting two stages of spiritual declension—first, that half-involuntary lethargy or drowsiness which is apt to steal over one who falls into inactivity; and then a conscious, deliberate yielding to it, after a little vain resistance. Such was the state alike of the wise and the foolish virgins, even till the cry of the Bridegroom's approach awoke them. So likewise in the parable of the Importunate Widow: "When the Son of man cometh, shall He find faith on the earth?" (Lu 18:8).

See Poole on "Matthew 25:13".

While the bridegroom tarried,.... The space of time here referred to, is either from the ascension of Christ, to his coming to take vengeance on the Jews; or from thence to his second coming; or rather from the time of some general expectation by the saints, of the near approach of Christ, till such time he does come: for as there was a general expectation of the coming of Christ before he came in the flesh, so there will be a general expectation of Christ being near at hand some time before his second coming; and because such an expectation will not be answered, or Christ will not come so soon as was hoped for, and expected, a general drowsiness, and security, and unconcernedness, especially about the coming of Christ, will fall upon the churches. Thus, in the last century, there was among the people of God, in these kingdoms, a general expectation of Christ's speedy coming; but being in this disappointed, professors of all sorts are fallen asleep, and do not at all, or very little, at least very few, concern themselves about it: in a word, this interval of time seems to regard that period which is pointed out by the Laodicean church state, which will usher in the coming of Christ, and the last judgment. Now Christ, the bridegroom, may be said to tarry, not with respect to the time fixed by the Father and himself; for as this is settled, though unknown to man, it will not be passed by him; he does not, nor will he tarry beyond the appointed time: but either with respect to the time fixed by men; or with respect to the declaration of Christ, and his apostles, that he would come "quickly", and the length of time since; or rather with respect to the expectations of the saints, and their impatience. The reason why he tarries is, because his time is not come, and there are many things to be done first; there is to be a glorious spread of the Gospel all over the world; all the elect must be gathered in, both among Jews and Gentiles; and the man of sin must be destroyed; and the ungodly must fill up the measure of their iniquities; and Christ tarries to try the graces of his people, who should exercise faith in his coming, by looking, watching, and waiting for it, desirous of it, and hastening unto it; being ready for him, prepared to receive him, and to go with him to the nuptial-chamber; but instead of this

they all slumbered and slept: which is not to be understood as if that one only slumbered, and the other slept; that is, that the wise virgins slumbered, and the foolish virgins slept; for the wise virgins, or true believers, are elsewhere said to sleep, and formal professors to slumber; but both these are spoken of them all: and by this slumber, and sleep, is not meant a natural death; though that is sometimes called a sleep, and to which true believers are subject, as well as others; yet all at the coming of Christ will not be asleep in this sense: and were this intended, their resurrection would be designed by their "arising", in the seventh verse; and so the resurrection of the saints, and of others, would be together, which is not true, for the dead in Christ will rise first; and would be also before the coming of Christ, whereas the resurrection of the saints is not till at his coming; and it would look, by the account in some following verses, as if grace might be had, or, at least, be thought to be had, after the resurrection: nor is this to be understood of the dead sleep of sin: a death in sin may be signified by sleeping, and be so called, and conviction be an awakening out of it; but the foolish virgins were always asleep in this sense, and were never truly and thoroughly awaked; and wise virgins never do, nor can, fall into this sleep; for being quickened by Christ, they never die again: nor of a judicial slumber and sleep, which the saints are never given up to; but a dead, lifeless, and sleepy frame of spirit in the wise virgins: which lies in grace not being in exercise; in a slothfulness to perform religious duties; in taking up a satisfaction with the outward parts of religion; in an indifference about the interest of Christ; in an unconcernedness at the omission of duty, or commission of sin; and in an entire ease of mind with regard to such a frame and state: the causes of it are a body of sin; an anxious care of the world; a being weary of spiritual exercises, and a leaving them off; abstaining from an awakening ministry, and spiritual conversation; and keeping company with sleepy and slothful professors, or the men of the world: and often it arises from ease, peace, and liberty; and sometimes from long watchfulness, and waiting for the bridegroom's coming; in which, being disappointed, such a frame of spirit ensues: and also in the foolish virgins it intends great carnal security in themselves; a rest and confidence in their external profession; and a laying aside all thoughts of Christ, and his coming to judgment: for a difference there is between the sleep and slumbering of the one and of the other; the wise virgins are children of the day, and not of the night; though they sleep, their hearts wake, and they sleep with grace in their hearts; neither of which can be said of the foolish virgins, or formal professors: as to the phraseology here used, the Jews would distinguish upon it, for they make a difference between slumbering and sleeping:

"they do not dismiss (the company) after the passover with the sweet-meats: if some of them sleep, they may eat, but if all of them, they may not eat. R. Jose says, "if they slumber" they may eat; "if they sleep they may not eat" (n): which Maimonides thus (o) explains, "if they slumber"; that is, if they begin to sleep, but are not yet overwhelmed with sleep, but bear when others speak to them, and answer immediately to them that call them: "if they sleep": if they are oppressed with a deep sleep.''

Though the phrase , which I should choose to render, "he slumbered and slept", is often said (p) of the same person, without any distinction, as here.

(n) Misn. Pesachim, c. 10. sect. 8. & Maimon. Hilch. Chametz Umetzah, c. 8. sect. 14. (o) In Misn. ib. (p) T. Bab. Bava Kama, fol. 47. 2. & 65. 1. & 67. 2.

While the bridegroom tarried, they all {b} slumbered and slept.

(b) Their eyes being heavy with sleep.

Matthew 25:5-6. The virgins, who, Matthew 25:1, have left the house of the bride (in opposition to Cremer and Lange, who suppose ἐξῆλθον to contain a prolepsis), and therefore are no longer there, have betaken themselves to some house on the way [ἐξέρχεσθε, observe), in order there to await the passing by of the bridegroom. The coming of the latter was delayed on till midnight; the maids who sat waiting began to get wearied, they nodded (aorist), and slept (imperfect). Comp. Isaiah 5:27; Psalm 21:4. Vulgate: “dormitaverunt mines et dormierunt.”

ἰδοὺ ὁ νυμφίος (without ἔρχεται, see critical remarks): behold the bridegroom! The cry of the people who see him coming a little way off. They are made aware of his approach from seeing the light of the torches or lamps carried by those who accompanied him in the procession.

Matthew 25:5. χρονίζοντος τ. ν.: no reason given for delay, a possibility in natural life, the point on which the spiritual lesson, “be ready,” hinges.—ἐνύσταζαν, they nodded, aorist, because a transient state; ἐκάθευδον, and remained for some time in slumber, imperfect, because the state continuous. Carr (Camb. N. T.) cites Plato, Apol. Socr., as illustrating the discriminating use of the two verbs in reference to the two stages of sleep.—πᾶσαι, all, sleep in the circumstances perfectly natural and, everything being ready, perfectly harmless.

5. the bridegroom] The thought of Christ as the Bridegroom of the Church is hardly appropriate here, for in the parable the maidens, and not the bride, are the expectant Church. The thought of the “children of the bridechamber,” ch. Matthew 9:15, is a nearer parallel.

they all slumbered and slept] Sleep represents the ignorance as to the time of Christ’s coming; it is not to be interpreted of unwatchfulness, it is not a guilty or imprudent sleep, as in the parable of the thief coming by night (ch. Matthew 24:43).

slumbered and slept] Rather, “nodded” from drowsiness, and fell asleep.

Matthew 25:5. Ἐνύσταξαν, dozed) The Hebrew verb נום, to slumber or doze, is rendered by the LXX., νυστάζειν. Dozing takes place, either after sleep, as in Proverbs 6:10, or before it, as in Isaiah 5:27, which is the case in the present passage.—[πᾶσαι, all) The prudent also fell asleep, and that not without peril; but when they awoke, they had still oil enough. During the sleep of those, who have not previously enough thereof, their oil comes to an end.—B. G. V.]

Verse 5. - While the bridegroom tarried (Matthew 24:48). We may suppose that all had lighted their lamps at first, in expectation of being immediately called to meet the bridegroom. But he came not. The advent of Christ was not to be as speedy as the disciples imagined. No one could divine when it would take place. As St. Augustine says, "Latet ultimus dies, ut observetur omnis dies." See here a figure of each Christian's probation. They all slumbered (ἐνύσταξαν) and slept (ἐκάθευδον) The first verb implies the nodding and napping of persons sitting up at night; the second means "they began to sleep," actually. All, wise and foolish, did this; so in itself it was not sinful, it was only natural. To such drowsiness the best of Christians are liable. The bow cannot be kept always strung; "Neque semper arcum tendit Apollo." Having made all preparations, the virgins ceased for a while to think of the bridegroom's coming. The Fathers take this sleep to be an image of death, the awaking to be the resurrection, when the difference between the two classes is known and displayed. But this would imply that all the faithful will be dead when the Lord comes, which is contrary to 1 Thessalonians 4:17. Nor, on the other hand, is it conceivable that they whose lamps are kept burning till the day of death will be unprovided when the Lord comes. Matthew 25:5Slumbered and slept (ἐνύσταξαν καὶ ἐκάθευδον)

Slumbered is, literally, nodded. Note the variation of tense. Nodded is aorist, denoting a transient act, the initial stage of slumber. They dropped their heads. Slept is imperfect, of continuous slumber.

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