Matthew 25:11

Mat 25:11. Αἱ λοιπαὶ παρθένοι, the other virgins) To whom the name of virgins was now of no avail.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat 25:11 . κύριε , κύριε , etc., master, master, open to us; a last, urgent, desperate appeal, knocking having preceded (Luk 13:25 ) without result. The fear that they are not going to be admitted has seized their hearts.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 11. Afterwards came also the other virgins, saying, Lord, Lord] Earnest prayer, when used in time, may do much good: but it appears, from this parable, that there may come a time when prayer even to Jesus may be too late! - viz. when the door is shut - when death has separated the body and the soul.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

11. Lord, Lord, open to us] Cp. ch. Mat_7:22-23.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Afterwards came also the other virgins,.... The "other five virgins", as the Persic version reads. The "other"; that were only virgins in name, not in reality; they were different from the wise, they were foolish ones; they were other than those that were ready, they were unprepared ones; and in another situation than those that entered in; they were without, they were now separated from the company of the wise virgins, with whom they had been so long; and what was worst of all, they were to be so for ever. These "also came"; from buying oil: they went about, and came just as they went without any; they came to the door of the bridechamber, being desirous to be let in, and hoping to partake of the marriage feast, and join in the solemnity: but alas! they came too late, they came "afterwards"; after the bridegroom was come, after they that were ready had entered in, and after the door was shut;

saying, Lord, Lord, open to us. They do not call him their Lord, for they had no interest in him, nor could they claim any; though the Syriac version reads it, "our Lord, our Lord": they give him the title, and the bare title, without having yielded that obedience, which was due unto him. They double the word, to show their importunity, earnestness, sense of danger, and confusion: this title or character is the rather used, because Christ will then appear more clearly to be Lord and God, and every tongue shall confess him to be such: their request to him is, that he would "open" the door unto them, and let them in: they were sensible that the door was shut, and that none but Christ could open it; they did not at once conclude that their case was desperate, but were willing to hope the door might be opened, through their entreaties, and what they had to say for themselves; for though no pleas or arguments are here mentioned, yet, as elsewhere, such as these will be made by the foolish virgins; namely, prophesying in the name of Christ, casting out devils in his name, doing many wonderful works in his name, hearing his word preached, and eating and drinking in his presence; but all in vain, and to no purpose.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

11 Afterward came also the other virgins, saying, Lord, Lord, open to us.

Ver. 11. Afterward came also the other virgins] The greater number by odds that stand trifling and baffling with Christ, and their souls futuring their repentance, Epimetheus’ post masters, semper victuri always about to live, in Seneca’s sense. Jehoshaphat in temporals was ever wise too late, 2Ch 18:31; 2Ch 20:36-37, and paid for his after wit; howbeit, in spirituals he was a wise virgin, made sure work for his soul, which was a high point of heavenly prudence.

Lord, Lord, open unto us] The self-soother (with Sisera) is dreaming of a kingdom, when Jael’s nail is nearer to his temples than a crown; unless it be such a crown as Walter Earl of Athol (that Scotch traitor) had, a crown of red-hot iron clapped upon his head; being one of those tortures wherewith he ended at once his wicked days and desires of the kingdom.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Open unto us - This is not to be understood as implying that any will come after the righteous shall be admitted into the kingdom, and claim admission then. It is a part of the parable to illustrate the general truth inculcated, or to prepare the way for what is afterwards said, and to keep up the narrative and make it consistent.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

11. Lord, open to us — It is not to be supposed that there is to be any literal application by the lost at the door of heaven for admission. But the Saviour here puts in dialogue form the utter hopelessness that would attend such an application, as conceived in thought. It is then too late for prayer.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Lord, Lord, open to us. They apply to the bridegroom himself as now taking the direction of affairs. So when Christ the spiritual Bridegroom comes, he rules over all. Here, as elsewhere in the parable, the great spiritual reality shines through the earthly delineation. Whether the five foolish ones obtained oil or not at this late hour matters nothing; they were too late to do that which they had to do, too late to join in the bridal procession, and thus procure admission to the festival. Their piteous cry is not answered as they hoped. It is too late to ask for mercy when it is the time of vengeance. In this present state of grace we have the comforting injunction, "Knock, and it shall be opened unto you;" in the day of retribution the door is shut, and no knocking will unclose its barred portal. True it is that "not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Too late:

v. 11. Afterward came also the other virgins, saying, Lord, Lord, open to us.

v. 12. But he answered and said, Verily I say unto you, I know you not.

v. 13. Watch therefore, for ye know neither the day nor the hour wherein the Son of Man cometh.

When it was too late, the other virgins came. It is not stated whether they had any success in their quest. But they made an attempt to gain admittance to the wedding-feast. Without success! With solemn emphasis they are told: I know you not. Their terror, repentance, and despair "have come too late; they have neglected their opportunity; they have forfeited their happiness. The Lord adds the solemn warning of chapter 24:42 once more, urging constant, ceaseless watchfulness, since the day and the hour of His coming is hidden from the knowledge of men. To summarize: The bridegroom is Jesus Christ, Joh 3:29. The feast is the blessedness of heaven prepared for all His true followers. The foolish virgins are such as have indeed received faith, but have kept only its outward semblance, hoping to find acceptance on the strength of past merits. The wise virgins are such as are careful about providing and keeping fuel for their faith, in order that their lamps may not be extinguished at a critical time. The oil is the grace and salvation of God offered and given in the Word, by the work of the Holy Ghost. The bridegroom is apparently delaying His coming, 2Pe 3:9. But He will surely make His appearance for the last great judgment at a time when He is least expected. At that time every one will stand and fall with his own faith, and those that are lacking in its power must accept the fate which they have brought upon themselves: exclusion from the bridal feast of the Lamb.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, The virgins’ petition, and the Bridegroom’s reply: the petition, Lord, Lord, open to us.

Learn hence, That how negligent soever men are of heaven and salvation here, there are none but will desire it earnestly and importunately hereafter; Afterward; that is, when too late.

Observe farther, the Bridegroom’s reply, I know you not; that is, I own and approve you not. There is a two-fold knowledge that Christ has, a knowledge of simple intuition, and a knowledge of special approbation; the former knowledge Christ has of all men, the latter only of good men.

Learn hence, That it will be a dreadful misery for any persons, but especially for such as have been eminent professors, to be disowned by Christ at his coming, to hear that dreadful word from the mouth of Christ, Verily, I know you not.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

11. Afterward came also the other virgins, saying, Lord, Lord, open to us. As Augustine says: “They came looking for mercy when it was time for judgment.” Luke 13:25 also teaches that the doors finally will be shut. The shutting of the doors teaches that the day of salvation may pass by.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

11. Κύριε κύριε. Cp. ch. Mat 7:22-23.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

11. And afterwards come also the rest of the virgins, saying, Lord, Lord, open to us.]

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International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Lord, Lord. Applying directly to the bridegroom, whose will was supreme, not that he had arrived at the bride 's residence.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.