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Matthew 25:5

Matthew 25:5 in Multiple Translations

When the bridegroom was delayed, they all became drowsy and fell asleep.

While the bridegroom tarried, they all slumbered and slept.

Now while the bridegroom tarried, they all slumbered and slept.

Now the husband was a long time in coming, and they all went to sleep.

The bridegroom took a long time and all the girls became drowsy and fell asleep.

Nowe while the bridegrome taried long, all slumbred and slept.

'And the bridegroom tarrying, they all nodded and were sleeping,

Now while the bridegroom delayed, they all slumbered and slept.

While the bridegroom tarried, they all slumbered and slept.

And the bridegroom tarrying, they all slumbered and slept.

The bridegroom was delayed, and it became late at night. So all the virgins became sleepy and fell asleep.

That man getting married didn’t come for a long time, so all the young women got tired and went to sleep.

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Berean Amplified Bible — Matthew 25:5

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Matthew 25:5 Interlinear (Deep Study)

BIB
GRK χρονιζοντος δε του νυμφιου ενυσταξαν πασαι και εκαθευδον
χρονιζοντος chronizō G5549 to delay Verb-PAP-GSM
δε de G1161 then Conj
του ho G3588 the/this/who Art-GSM
νυμφιου numphios G3566 bridegroom Noun-GSM
ενυσταξαν nustazō G3573 to doze Verb-AAI-3P
πασαι pas G3956 all Adj-NPF
και kai G2532 and Conj
εκαθευδον katheudō G2518 to sleep Verb-IAI-3P
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Greek Word Reference — Matthew 25:5

χρονιζοντος chronizō G5549 "to delay" Verb-PAP-GSM
To delay means to take time or linger, as seen in Matthew 24:48 and Luke 1:21, where it refers to waiting or tarrying.
Definition: χρονίζω (χρόνος), [in LXX chiefly for אָחַר pi. ;] to spend or take time, to tarry, linger, delay: Mat.24:48 25:5, Heb.10:37; before ἐν, with dative loc., Luk.1:21; with inf., Luk.12:45.† (AS)
Usage: Occurs in 5 NT verses. KJV: delay, tarry See also: Hebrews 10:37; Luke 12:45; Matthew 25:5.
δε de G1161 "then" Conj
This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.
Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)
Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.
του ho G3588 "the/this/who" Art-GSM
The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.
Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)
Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.
νυμφιου numphios G3566 "bridegroom" Noun-GSM
A bridegroom is the husband in a newly formed marriage, like in Matthew 9:15 and John 2:9. Jesus is also called the bridegroom in Mark 2:19-20.
Definition: νυμφίος, -ου, ὁ (νύμφη), [in LXX for חָתָן ;] a bridegroom: Mat.9:15 25:1, 5-6 25:10, Mrk.2:19-20, Luk.5:34-35, Jhn.2:9 3:29, Rev.18:23.† (AS)
Usage: Occurs in 12 NT verses. KJV: bridegroom See also: John 2:9; Matthew 9:15; Revelation 18:23.
ενυσταξαν nustazō G3573 "to doze" Verb-AAI-3P
To doze means to fall asleep, as in Matthew 25:5 where the virgins fell asleep while waiting. It can also mean to delay or be negligent, like in 2 Peter 2:3.
Definition: νυστάζω (cf. νεύω), [in LXX for נוּם, etc ;] to nod in sleep, fall asleep: Mat.25:5. Metaphorical, of negligence or delay, ἡ ἀπώλεια αὐτῶν οὐ νυστάζει (cf. Psa.121:4, Isa.5:27) : 2Pe.2:3.† (AS)
Usage: Occurs in 2 NT verses. KJV: slumber See also: 2 Peter 2:3; Matthew 25:5.
πασαι pas G3956 "all" Adj-NPF
This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.
Definition: πᾶς, πᾶσα, πᾶν, genitive, παντός, πάσης, παντός, [in LXX chiefly for כֹּל ;] all, every. __I. As adj., __1. with subst. anarth., all, every, of every kind: Mat.3:10 4:23, Mrk.9:49, Luk.4:37, Jhn.2:1o, Act.27:20, Rom.7:8, Rev.18:17, al. mult.; pl., all, Act.22:15, Rom.5:12, Heb.1:6, al.; of the highest degree, π. ἐξουσία (προθυμία, χαρά), Mat.28:18, Act.17:11, Phi 2:29, al.; also the whole (though in this sense more frequently with art.), Mat.2:3, Act.2:36, Rom.11:26. __2. C. art. (before the art., after the noun, or, denoting totality, between the art. and noun), all, whole: Mat.8:32 13:2, Mrk.5:33, Luk.1:10, Act.7:14, Rom.3:19, Gal.5:14, Eph.4:16, al.; pl., Mat.2:4, Mrk.4:13, Rom.1:5, al. __II. As pron., __1. masc. and fem., every one: Mrk.9:49, Luk.16:16, Heb.2:9; before rel. pron., Mat.7:24, Act.2:21, Gal.3:10, al.; with ptcp. (anarth.), Mat.13:19, Luk.11:4; with ptcp. (with art.), Mat.5:22, Mrk.7:8, Luk.6:47, Jhn.3:8, Rom.1:16, al.; pl., πάντες, absol., all, all men, Mat.10:22, Mrk.13:13, Luk.20:38, Jhn.1:7 3:26, 1Co.8:1, al.; οἱ π. (collectively, as a definite whole), Rom.11:32, 1Co.1:17, Eph.4:13, al.; π. οἱ (ὅσοι), Mat.4:24, Mrk.1:32, Luk.4:40, al. __2. Neut., __(a) sing., πᾶν, everything, all: πᾶν τό, with ptcp., 1Co.10:25, 27, Eph.5:13, 1Jn.2:16 5:4 (sc. ὄν); πᾶν ὅ, Jhn.17:2, Rom.14:23; collectively, of persons (Westc., in l.), Jhn.6:37, 39; with prep., in adverbial phrases, διὰ παντός, always, Mat.18:10, al.; ἐν παντί, in everything, in every way, 2Co.4:8, Phi 4:6, al.; __(b) pl., πάτνα, all things: absol., Jhn.1:3, 1Co.2:10, Heb.2:8, al.; of certain specified things, Mrk.4:34, Luk.1:3, Rom.8:28, 1Th.5:21, al.; accusative, πάντα, adverbially, wholly, in all things, in all respects, Act.20:35, 1Co.9:25, al.; with art., τὰ π., all things (a totality, as distinct from anarth. πάντα, all things severally; cf. Westc, Eph., 186f.), absol.: Rom.11:36, 1Co.8:6, Eph.3:9, Heb.1:3, al.; relatively, Mrk.4:11, Act.17:25, Rom.8:32, al.; πάντα, with ptcp., Mat.18:31, al.; πάντα ταῦτα (ταῦτα π.), Mat.6:32, 33, al.; πάντα, with prep, in adverbial phrases, πρὸ πάντων, above all things, Jas.5:12, 1Pe.4:8; ἐν π́, in all things, in all ways, 1Ti.3:11, 1Pe.4:11, al.; κατὰ πάντα, in all respects, Act.17:22, al. __3. C. neg., πᾶς οὐ (μή) = οὐδείς, see: οὐ and μή, and cf. M, Pr., 245f. (AS)
Usage: Occurs in 1080 NT verses. KJV: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever See also: 1 Corinthians 1:2; 1 Peter 2:13; 1 Peter 1:15.
και kai G2532 "and" Conj
And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.
Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)
Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.
εκαθευδον katheudō G2518 "to sleep" Verb-IAI-3P
To sleep or fall asleep is what this word means, used in stories like Jesus sleeping in the boat in Matthew 8:24 and Mark 4:27.
Definition: καθεύδω [in LXX chiefly for שָׁכַב, Gen.28:13, Psa.88:5, al.; also for יָשֵׁן, Sng.5:2, Dan LXX TH Dan.12:2, al.; for יָשַׁב, 1Ki.19:9 ;] to sleep: Mat.8:24 9:24 13:25 25:5 26:46, 43 26:45, Mrk.4:27, 38 5:39 14:37, 40-41, Luk.8:52 22:46, 1Th.5:7. Metaphorical, __(a) of death (as Ps, Da, ll. with): 1Th.5:10 (cf. Mat.9:24, Mrk.5:39, Luk.8:52, and see Swete, Mk., l.with); __(b) of moral and spiritual insensibility: Mrk.13:36, Eph.5:14, 1Th.5:6.† SYN.: (κοιμάω.) (AS)
Usage: Occurs in 20 NT verses. KJV: (be a-)sleep See also: 1 Thessalonians 5:6; Mark 14:37; Matthew 26:45.

Study Notes — Matthew 25:5

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Cross References

ReferenceText (BSB)
1 Habakkuk 2:3 For the vision awaits an appointed time; it testifies of the end and does not lie. Though it lingers, wait for it, since it will surely come and will not delay.
2 1 Thessalonians 5:6–8 So then, let us not sleep as the others do, but let us remain awake and sober. For those who sleep, sleep at night; and those who get drunk, get drunk at night. But since we belong to the day, let us be sober, putting on the breastplate of faith and love, and the helmet of our hope of salvation.
3 2 Peter 3:4–9 “Where is the promise of His coming?” they will ask. “Ever since our fathers fell asleep, everything continues as it has from the beginning of creation.” But they deliberately overlook the fact that long ago by God’s word the heavens existed and the earth was formed out of water and by water, through which the world of that time perished in the flood. And by that same word, the present heavens and earth are reserved for fire, being kept for the day of judgment and destruction of ungodly men. Beloved, do not let this one thing escape your notice: With the Lord a day is like a thousand years, and a thousand years are like a day. The Lord is not slow in keeping His promise as some understand slowness, but is patient with you, not wanting anyone to perish but everyone to come to repentance.
4 Luke 20:9 Then He proceeded to tell the people this parable: “A man planted a vineyard, rented it out to some tenants, and went away for a long time.
5 Matthew 24:48 But suppose that servant is wicked and says in his heart, ‘My master will be away a long time.’
6 Matthew 25:19 After a long time the master of those servants returned to settle accounts with them.
7 Hebrews 10:36–37 You need to persevere, so that after you have done the will of God, you will receive what He has promised. For, “In just a little while, He who is coming will come and will not delay.
8 Luke 12:45 But suppose that servant says in his heart, ‘My master will be a long time in coming,’ and he begins to beat the menservants and maidservants, and to eat and drink and get drunk.
9 Mark 14:37–38 Then Jesus returned and found them sleeping. “Simon, are you asleep?” He asked. “Were you not able to keep watch for one hour? Watch and pray so that you will not enter into temptation. For the spirit is willing, but the body is weak.”
10 Romans 13:11 And do this, understanding the occasion. The hour has come for you to wake up from your slumber, for our salvation is nearer now than when we first believed.

Matthew 25:5 Summary

[This verse reminds us that Jesus' return may be delayed, but we must stay prepared and alert, just like the wise virgins who had extra oil for their lamps. As seen in Matthew 24:42, Jesus encourages us to 'be alert, because you do not know on what day your Lord will come'. We can do this by regularly reading God's Word, praying, and seeking to live a life that honors Him, as encouraged in Psalm 119:105, where it says 'Your word is a lamp to my feet and a light to my path'. By staying close to God and being prepared, we can be ready to meet Jesus whenever He returns.]

Frequently Asked Questions

What does it mean that the bridegroom was delayed?

The delay of the bridegroom in Matthew 25:5 signifies that the timing of Jesus' return is unknown, and believers must be prepared to wait, as seen in Matthew 24:36 where Jesus says 'no one knows, not even the angels of heaven, nor the Son, but the Father only'.

Why did all the virgins fall asleep, including the wise ones?

The fact that all the virgins fell asleep in Matthew 25:5 shows that even believers who are prepared for Jesus' return can become complacent, but as seen in 1 Thessalonians 5:6, we are encouraged to 'be alert and self-controlled'.

Is this verse suggesting that it's acceptable to be lazy or complacent in our faith?

No, this verse is not promoting laziness, but rather highlighting the importance of being prepared for Jesus' return, as seen in Matthew 25:1-13, where the wise virgins were prepared with extra oil, and in 2 Peter 3:14, which encourages believers to be diligent in their faith.

What can we learn from the virgins' experience in this verse?

This verse teaches us to stay vigilant and prepared for Jesus' return, as seen in Matthew 24:42, where Jesus says 'Therefore, be alert, because you do not know on what day your Lord will come'.

Reflection Questions

  1. What are some ways I can stay spiritually alert and prepared for Jesus' return in my daily life?
  2. How can I balance being prepared for Jesus' return with living in the present and fulfilling my responsibilities?
  3. What are some potential 'delays' or challenges that I may face in my walk with God, and how can I persevere through them?
  4. In what ways can I be like the wise virgins, preparing for Jesus' return by filling my 'lamp' with the oil of God's Word and the Holy Spirit?

Gill's Exposition on Matthew 25:5

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

Jamieson-Fausset-Brown on Matthew 25:5

While the bridegroom tarried, they all slumbered and slept. While the bridegroom tarried.

Matthew Poole's Commentary on Matthew 25:5

See Poole on "".

Trapp's Commentary on Matthew 25:5

5 While the bridegroom tarried, they all slumbered and slept. Ver. 5. While the bridegroom tarried] Tarry he doth. 1. To exercise our patience. 2. To eneager our desires. 3. That his elect may be all gathered. 4. That the mystery of iniquity may be fulfilled. 5. That the prophecies may be accomplished, &c. They all slumbered] The wise ones also slept, but their hearts awakened, Son 5:2; they slept but half asleep, they napped and nodded (ενυαταξαν), they slept with open eyes as the lion doth; the spirit was willing to wake, but the flesh was weak and overweighed it. They slumbered, but it was by candle light, they had their lamps burning by them, which the foolish had not.

Ellicott's Commentary on Matthew 25:5

(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.

Adam Clarke's Commentary on Matthew 25:5

Verse 5. The bridegroom tarried] The coming of the bridegroom to an individual may imply his death: his coming to the world-the final judgment. The delay - the time from a man's birth till his death, in the first case; in the second, the time from the beginning to the end of the world. Slumbered and slept.] Or, ενυϚαξανκαιεκαθευδον, they became drowsy and fell asleep. As sleep is frequently used in the sacred writings for death, so drowsiness, which precedes sleep, may be considered as pointing out the decays of the constitution, and the sicknesses which precede death. The other explanations which are given of this place must be unsatisfactory to every man who is not warped by some point in his creed, which must be supported at every expense. Carelessness disposed them to drowsiness, drowsiness to sleep, deep sleep, which rendered them as unconscious of their danger as they were before inattentive to their duty. The Anglo-Saxon has hit the meaning of the original well - [Anglo-Saxon] of which my old MS. Bible gives a literal version, in the English of the 14th century: forsothe-alle nappeden and sleptyn.

Cambridge Bible on Matthew 25:5

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.

Barnes' Notes on Matthew 25:5

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.

Whedon's Commentary on Matthew 25:5

5. The bridegroom tarried — While the judgment day remained in the distance.

Sermons on Matthew 25:5

SermonDescription
A.W. Tozer Causes of a Dozing Church by A.W. Tozer A.W. Tozer addresses the alarming state of the evangelical church, asserting that many Christians are spiritually asleep despite being active in church affairs. He emphasizes that
David Wilkerson A Spirit of Slumber! by David Wilkerson David Wilkerson's sermon 'A Spirit of Slumber!' warns of the spiritual blindness affecting both Jews and Christians, emphasizing that many are trapped in a deep sleep, unable to pe
Chuck Smith (Through the Bible) Habakkuk by Chuck Smith In this sermon, the speaker expresses sadness over the careless behavior of people who litter and leave debris on the ground. He reflects on the corruption that man has brought upo
David Ravenhill Anatomy of a Prophetic Word by David Ravenhill David Ravenhill discusses the importance of understanding the prophetic word, emphasizing the need for a balance between the Word of God and the Spirit of God. He highlights the co
Phil Beach Jr. The Necessity of Waiting on God by Phil Beach Jr. Phil Beach Jr. emphasizes the importance of waiting on God, urging the congregation to cultivate a posture of stillness and silence in His presence. He highlights that true waiting
J.C. Philpot Balm in Gilead by J.C. Philpot J.C. Philpot preaches about the desperate state of God's people, emphasizing the deep wounds of sin and the need for a profound realization of one's sinful nature to fully apprecia
William Seymour Edition 13 - Fires Are Being Kindled by William Seymour Ireland, England, China, West Africa, Jerusalem, Sweden, India, Scotland, Australia, and the United States have all experienced the outpouring of the Holy Spirit, with many individ

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