The Meaning of Matthew 25:10 Explained

Matthew 25:10

KJV: And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.

YLT: 'And while they are going away to buy, the bridegroom came, and those ready went in with him to the marriage-feasts, and the door was shut;

Darby: But as they went away to buy, the bridegroom came, and the ones that were ready went in with him to the wedding feast, and the door was shut.

ASV: And while they went away to buy, the bridegroom came; and they that were ready went in with him to the marriage feast: and the door was shut.

KJV Reverse Interlinear

And  while they  went  to buy,  the bridegroom  came;  and  they that were ready  went in  with  him  to  the marriage:  and  the door  was shut. 

What does Matthew 25:10 Mean?

Context Summary

Matthew 25:1-13 - Be Ready For The Bridegroom
Three remarkable parables occupy this chapter and follow a marked sequence of thought. First, we are called upon to look to ourselves, and be sure that we are prepared to enter the wedding feast; that is, to enter into the holiest and closest union with our Lord. Many are called into that union of thought, and prayer and service, but, alas, how few there are who approve themselves as chosen for that inner intimacy! We must see to it that our hearts are pure with virginal purity, and that the light is ever burning in our hearts, through the continual inpouring of the oil of the Holy Spirit.
How marvelous the power which, from the noisy night procession of an oriental wedding, could bring this exquisite parable! The short, warm Eastern night, the ten girls, the cry, the peace of the prepared, the anguish of the unready, the inside and outside of the door! O blessed Comforter, may we not fail thee, as thou wilt not fail those who in their weakness seek thy help! [source]

Chapter Summary: Matthew 25

1  The parable of the ten virgins,
14  and of the talents
31  Also the description of the last judgment

Greek Commentary for Matthew 25:10

And while they went away [απερχομενων δε αυτων]
Present middle participle, genitive absolute, while they were going away, descriptive linear action. Picture of their inevitable folly. [source]
Was shut [εκλειστη]
Effective aorist passive indicative, shut to stay shut. [source]
And while they went [ἀπερχομένων]
A present participle, and very graphic: while they are going away. [source]
They that were ready [αἱ ἕτοιμοι]
Lit., the ready or prepared ones. [source]
To the marriage [γάμους]
Marriage-feast, as Matthew 22:2, Matthew 22:3, Matthew 22:4; and so Rev. [source]

Reverse Greek Commentary Search for Matthew 25:10

2 Corinthians 9:5 Go before [προελτωσιν]
Second aorist active of προερχομαι — proerchomai Go to you before I come. Make up beforehand (προκαταρτισωσι — prokatartisōsi). Late and rare double compound verb προκαταρτιζω — prokatartizō (in Hippocrates). Only here in N.T. See καταρτιζω — katartizō in 1 Corinthians 1:10. Your afore-promised bounty “Blessing” Note third use of “pro” before. He literally rubs it in that the pledge was overdue. That the same might be ready (ταυτην ετοιμην ειναι — tautēn hetoimēn einai). Here the infinitive alone (ειναι — einai) is used to express purpose without ωστε — hōste or εις το — eis to or προς το — pros to with the accusative of general reference (ταυτην — tautēn). The feminine form ετοιμην — hetoimēn is regular (1 Peter 1:5) though ετοιμος — hetoimos also occurs with the feminine like the masculine (Matthew 25:10). And not of extortion “And not as covetousness.” Some offerings exhibit covetousness on the part of the giver by their very niggardliness. [source]
2 Corinthians 9:5 Your afore-promised bounty [την προεπηγγελμενην ευλογιαν υμων]
“Blessing” Note third use of “pro” before. He literally rubs it in that the pledge was overdue. That the same might be ready (ταυτην ετοιμην ειναι — tautēn hetoimēn einai). Here the infinitive alone (ειναι — einai) is used to express purpose without ωστε — hōste or εις το — eis to or προς το — pros to with the accusative of general reference (ταυτην — tautēn). The feminine form ετοιμην — hetoimēn is regular (1 Peter 1:5) though ετοιμος — hetoimos also occurs with the feminine like the masculine (Matthew 25:10). And not of extortion “And not as covetousness.” Some offerings exhibit covetousness on the part of the giver by their very niggardliness. [source]
2 Corinthians 9:5 That the same might be ready [ταυτην ετοιμην ειναι]
Here the infinitive alone The feminine form ετοιμην — hetoimēn is regular (1 Peter 1:5) though ετοιμος — hetoimos also occurs with the feminine like the masculine (Matthew 25:10). [source]
Revelation 22:11 Let him do unrighteousness still [αδικησατω ετι]
First aorist (constative) active imperative of αδικεω — adikeō viewed here as a whole. The language is probably ironical, with a reminder of Daniel 12:10, in no sense a commendation of their lost estate. Charles rejects this verse as not like John. It is the hopelessness of the final state of the wicked which is here pictured. So as to “Let him be made filthy still” First aorist (constative) passive imperative of ρυπαινω — rupainō old verb, to make foul or filthy (from ρυπος — rupos filth, 1 Peter 3:21, as is ρυπαρος — ruparos filthy), here only in N.T. The use of ετι — eti is not perfectly clear, whether “still” or “yet more.” It is the time when Christ has shut the door to those outside who are now without hope (Matthew 25:10; Luke 13:25). υπαρος — Ruparos occurs elsewhere in N.T. only in James 2:2, and ρυπαρια — ruparia (filthiness) only in James 1:21. So then “the righteous” The states of both the evil and the good are now fixed forever. There is no word here about a “second chance” hereafter. [source]
Revelation 3:7 The holy, he that is true [ο αγιοσ ο αλητινος]
Separate articles (four in all) for each item in this description. “The holy, the genuine.” Asyndeton in the Greek. Latin Vulgate, Sanctus et Verus. αγιος — Hosea hagios is ascribed to God in Revelation 4:8; Revelation 6:10 (both αλητινος — hagios and αλητινος — alēthinos as here), but to Christ in Mark 1:24; Luke 4:34; John 6:69; Acts 4:27, Acts 4:30; 1 John 2:20, a recognized title of the Messiah as the consecrated one set apart. Swete notes that αλητης — alēthinos is verus as distinguished from verax So it is applied to God in Revelation 6:10 and to Christ in Revelation 3:14; Revelation 19:11 as in John 1:9; John 6:32; John 15:1.He that hath the key of David (και ουδεις κλεισει — ho echōn tēn klein Daueid). This epithet comes from Isaiah 22:22, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation 5:5; Revelation 22:16) has exclusive power in heaven, on earth, and in Hades (Matthew 16:19; Matthew 28:18; Romans 14:9; Philemon 2:9.; Revelation 1:18). Christ has power to admit and exclude of his own will (Matthew 25:10.; Ephesians 1:22; Revelation 3:21; Revelation 19:11-16; Revelation 20:4; Revelation 22:16).And none shall shut Charles calls the structure Hebrew (future active indicative of ο ανοιγων — kleiō), and not Greek because it does not correspond to the present articular participle just before και ουδεις ανοιγει — ho anoigōn (the one opening), but it occurs often in this book as in the very next clause, “and none openeth” (κλειων — kai oudeis anoigei) over against κλειει — kleiōn (present active participle, opening) though here some MSS. read kleiei (present active indicative, open). [source]
Revelation 3:7 He that hath the key of David [και ουδεις κλεισει]
This epithet comes from Isaiah 22:22, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation 5:5; Revelation 22:16) has exclusive power in heaven, on earth, and in Hades (Matthew 16:19; Matthew 28:18; Romans 14:9; Philemon 2:9.; Revelation 1:18). Christ has power to admit and exclude of his own will (Matthew 25:10.; Ephesians 1:22; Revelation 3:21; Revelation 19:11-16; Revelation 20:4; Revelation 22:16). [source]
Revelation 3:20 If any man hear - and open [εαν τις ακουσηι και ανοιχηι]
Condition of third class with εαν — ean and first aorist (ingressive) active subjunctive of ακουω — akouō and ανοιγω — anoigō See John 10:3; John 18:37. See the picture reversed (Swete) in Luke 13:25; Matthew 25:10.I will come in to him (εισελευσομαι — eiseleusomai). Future middle of εισερχομαι — eiserchomai See Mark 15:43; Acts 11:3 for εισερχομαι προς — eiserchomai pros to go into a man‘s house. Cf. John 14:23.Will sup Future active of δειπνεω — deipneō old verb, from δειπνον — deipnon (supper), as in Luke 17:8. Fellowship in the Messianic kingdom (Luke 22:30; Mark 14:25; Matthew 26:29). Purely metaphorical, as is plain from 1 Corinthians 6:13. [source]

What do the individual words in Matthew 25:10 mean?

[While] are going away then they to buy came the bridegroom and those ready went in with him to the wedding feast was shut the door
Ἀπερχομένων δὲ αὐτῶν ἀγοράσαι ἦλθεν νυμφίος καὶ αἱ ἕτοιμοι εἰσῆλθον μετ’ αὐτοῦ εἰς τοὺς γάμους ἐκλείσθη θύρα

Ἀπερχομένων  [While]  are  going  away 
Parse: Verb, Present Participle Middle or Passive, Genitive Feminine Plural
Root: ἀπέρχομαι  
Sense: to go away, depart.
ἀγοράσαι  to  buy 
Parse: Verb, Aorist Infinitive Active
Root: ἀγοράζω  
Sense: to be in the market place, to attend it.
ἦλθεν  came 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἔρχομαι  
Sense: to come.
νυμφίος  bridegroom 
Parse: Noun, Nominative Masculine Singular
Root: νυμφίος  
Sense: a bridegroom.
αἱ  those 
Parse: Article, Nominative Feminine Plural
Root:  
Sense: this, that, these, etc.
ἕτοιμοι  ready 
Parse: Adjective, Nominative Feminine Plural
Root: ἕτοιμος  
Sense: prepare ready.
εἰσῆλθον  went  in 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: εἰσέρχομαι  
Sense: to go out or come in: to enter.
γάμους  wedding  feast 
Parse: Noun, Accusative Masculine Plural
Root: γάμος  
Sense: a wedding or marriage festival, a wedding banquet, a wedding feast.
ἐκλείσθη  was  shut 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: κλείω  
Sense: to shut, shut up.
θύρα  door 
Parse: Noun, Nominative Feminine Singular
Root: θύρα  
Sense: a door.