Matthew 25:3

25:3 While some have speculated that the oil symbolizes something specific (such as the Holy Spirit), it probably merely supports the point that proper preparation for the second coming of Christ is needed.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 25:3. Ἔλαιον, oil) i.e. except that with which the lamps were then burning: see latter part of Mat 25:8. The lamp burning is faith; the lamp with oil beside is abundant faith.[1080]

[1080] Elsewhere he suggests another interpretation, viz.: “In a Burning Lamp there is Fire and Oil. By the Fire is here signified the supernatural, heavenly, fiery Spirit-power (Geisteskraft) which is bestowed upon the soul without its co-operation (ohne ihr Zuthun): see 2Pe 1:3-4; and by the Oil, holy Assiduity (Fleiss) on the part of man: see 2Pe 1:5. And of this, man should have not only enough for the exigencies of the present time, but also an abundant supply, see 2Pe 1:8 [sc. “if these things be in you and abound”], for all future circumstances: so does the entrance to the Wedding-House become sure to him, and abundant besides, see 2Pe 1:11 [sc. “an entrance shall be ministered to you abundantly”]. The foolish virgins did not even remain resting only on their own unassisted nature: they too had something of grace and of the Spirit. Nowhere is it more clearly (deutlicher) written than here how far a soul can advance in good, and yet fall through (durchfallen): see Mat 25:8.”—B. G. V. in loc.

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

Mat_25:3. Αἵτινες μωραί] sc. ἦσαν, quotquot erant stultae.

ἔλαβον they took, on setting out; not for the pluperfect (Erasmus, Vatablus).

μεθʼ ἑαυτῶν] with themselves, namely, besides the oil that was burning in their lamps.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 25:3 . ἔλαιον : the statement about the foolish, indicating the nature or proof of their folly, is that they took their lamps but did not take oil. None? or only not a supply sufficient for an emergency possible delay? Goebel ( Die Parabeln Jesu ) decides for the former view. His idea of the whole situation is this: the virgins meet at the bride’s house, there wait the announcement of the bridegroom’s approach, then for the first time proceed to light their lamps, whereupon the foolish find that there is nothing in the dish except a dry wick, which goes out shortly after being lighted. In favour of this view he adduces the consideration that the other alternative makes the wise too wise, providing for a rare occurrence. Perhaps, but on the other hand Goebel’s view makes the foolish too foolish, and also irrelevantly foolish, for in the case supposed they would have been at fault even if the bridegroom had not tarried. But the very point of the parable is to illustrate the effect of delay . On the various ways of conceiving the situation, vide The Parabolic Teaching of Christ .

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

(3) Took no oil with them.—In the interpretation of the parable, the lamp or torch is obviously the outward life of holiness by which the disciple of Christ lets his light shine before men (Mat_5:16), and the “oil” is the divine grace, or more definitely, the gift of the Holy Spirit, without which the torch first burns dimly and then expires. The foolish virgins neglected to seek that supply, either from the Great Giver, or through the human agencies by which He graciously imparts it.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. They that were foolish took their lamps] All watch for their Lord, but some only—“the wise”—with true intensity and with due provision for the watch. The foolish virgins have sufficient oil if the Lord come quickly; not sufficient for long and patient expectation. It is a rebuke to shallow religion that dies away when the excitement passes.

The oil seems to mean generally the perfection of the Christian life or preparedness for the Lord’s coming.

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.

They that were foolish took their lamps,.... The Vulgate Latin, and Munster's Hebrew Gospel, read, "the five foolish", whose folly is here exposed; and which lay not merely, or only in taking up the lamps of a profession in a wrong way, and upon a wrong bottom, but chiefly in what follows;

and took no oil with them: by oil is meant, not temporal blessings, nor spiritual ones, nor the Gospel, nor the gifts of the Spirit, all which are sometimes signified by oil; but either the Spirit of God himself, who is the oil of gladness, and the anointing which teacheth all things; or the regenerating and sanctifying grace of the Spirit, even all the graces which are implanted by him in conversion: this is so called, in allusion to the anointing oil under the law, in its excellent nature, its costly matter, its curious make, and particular application; and in the use of it to anoint both things, the tabernacle and its vessels, and persons, prophets, priests, and kings; see Exo 30:23, &c. The grace of the Spirit being of an holy and sanctifying nature, exceeding valuable and precious, and a curious piece of workmanship, and what is only applied unto, and bestowed on the elect of God; and with which all the vessels of mercy, small and great, are anointed, and are made prophets, priests, and kings, and is what is, as that was, lasting and abiding: or else with respect to the precious oil, or ointment poured on Aaron's head, which was emblematical of the grace of the Spirit, which was poured forth, without measure, on Christ, and from him descends to all his members: or to the lamp oil for the candlestick in the tabernacle, which was oil olive, pure, beaten, and was for light, to cause the lamp to burn always; and fitly represented grace, which comes from Christ, the true olive tree; is pure, and of a purifying nature; and comes through a bruised, crucified Christ; and being put into the heart, causes the light of good works, and a becoming conversation, to shine forth: or else to oil in common, which is of a cheering and refreshing nature; is beautifying and adorning, supplying and healing, feeding and fattening, searching and penetrating, and will not mix with any thing else; upon all which accounts grace may be compared to it. Now these foolish virgins, though they took up a lamp of a profession, yet were unconcerned for the oil of grace, to fill, maintain, and trim this lamp: they were ignorant of the nature and use of true grace; they saw no need of it, and therefore did not ask for it, or about it; they neglected it, made light of it, and denied it as useless; and being destitute of it, took up their profession without it; and in this lay their folly.

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

3 They that were foolish took their lamps, and took no oil with them:

Ver. 3. Took their lamps, and took no oil] Empty casks, barren fig trees, pretenders only to the power of godliness; of whom it may be said, as Livy saith of the Athenians, that they waged war against Philip the father of Persius, king of Macedonia (so these against the devil, the world, and the flesh); literis verbisque, quibus solis valent. These carry Uriah’s letters about them destructory to themselves. For if religion be not good, why do they profess it? If it be, why do they not practise it? To such it may fitly be said, as Archidamus to his son, rashly conflicting with the enemy without sufficient strength, Aut viribus adde, aut animis adime, so either add practise, or leave profession: and as Alexander having a soldier of his own name, and this soldier being a coward, he came to him and said, Either leave off the name of Alexander, or be valiant; so let these nominals either lay by their lamps or take oil with them.

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.

3. Lamps — Rabbi Solomo is thus quoted by Wetstein: “It was the custom in the land of Ishmael to bring the bride from the house of her father to that of her husband in the night time; and there were about ten staffs; upon the top of each was a brazen dish, containing rags, oil, and pitch, and this being kindled formed blazing torches, which were carried before the bride.”

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

They that were foolish (aitinev mwrai)... took no oil with them. It has been doubted whether they brought no oil of their own at all, trusting to get their lamps filled by others, or whether they neglected to bring an additional supply to replenish them when exhausted. The latter seems most likely to be the sense intended; as the spiritual aspect of the parable places both classes in exactly the same position at starting, and we know from other sources that, the oil reservoirs being very small, it was the custom to carry another vessel from which to refill them. Some good manuscripts commence the verse with "for," thus making the verse justify the epithets applied to the virgins.

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

The foolish took no oil with them - No more than kept them burning just for the present. None to supply their future want, to recruit their lamp's decay. The lamp is faith. A lamp and oil with it, is faith working by love.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

By the lamps are meant an outward profession of faith and holiness.

By the oil in the lamps, is to be understood that solemn profession of repentance and faith, which all Christians make in baptism.

By oil in their vessels is meant the sanctifying and saving graces of the Holy Spirit; the growth and improvement of them, with constancy and perseverance in them.

Observe here, wherein the wise and foolish virgins agreed, and wherein they differed: they agreed thus far, that both took their lamps, both lighted them, they both had oil in their lamps; the difference was not that the wise had oil, and the foolish had none; but in this, that the wise took care for a future supply of oil to feed their lamps when the first oil was spent.

Some professors, like foolish virgins, content themselves with a blazing lamp of an outward profession, without concerning themselves to secure an inward principle of grace and love, which should maintain that profession, as the oil maintains the lamp. As the lamp will not long hold burning without a stock of oil to feed it; so a profession of religion, though never so glorious, will not be lasting nor persevering, wihtout a principle of faith and love in the heart to support and maintain it.

Learn hence, That the true wisdom of a Christian consists in this, to take care, that not only the lamp of his life may shine by outward profession, but that the vessel of his heart may be furnished with the graces of the Holy Spirit, as a prevailing and abiding principle.

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

3. They that were foolish took their lamps and took no oil with them. The Jewish lamp was a shallow vessel filled with oil, on which the wick floated. These virgins had oil in their lamps when they started, but had no oil to replenish them. They started out, apparently, all right, but did not hold out.

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.

3. αἱ γὰρ μωραὶ κ.τ.λ. All watch for their Lord, but some only—‘the wise’—with true intensity and with due provision for the watch. The foolish virgins have sufficient oil if the Lord come quickly; not sufficient for long and patient expectation. It is a rebuke to shallow religion that dies away when the excitement passes.

The oil seems to mean generally the spiritual life or preparedness for the Lord’s coming.

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.

3. For the foolish took their lamps, and took no oil with them.]

(L)

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

They that were foolish [αιτινες μωραι] . Read aiJ gar mwrai, for the foolish. The for justifies the epithet foolish in the preceding verse.

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