RSV ~ Matthew 25 Notes

Mt 25:1-13 | ISB Notes

The parable of the Ten Maidens emphasizes the need for watchfulness (25:13). Its story line centers on a Jewish marital custom: following the period of betrothal, the groom would lead a procession to bring his new wife to their home, and they would celebrate a week-long banquet with family and friends. Here the bridegroom (25:6; 9:15) arrives to begin the joyous procession and take his wife to the marriage feast. Unprepared and without oil (25:3), the foolish maidens are excluded from the celebration (22:1-14) while the wise participate fully. Likewise, Christians are called to be spiritually prepared: the moment Jesus brings judgment on Jerusalem is unknown, as is the time of his Second Coming as Judge (CCC 672, 796). See note on Mt 1:18.

• Morally (Origen, St. Hilary): awaiting the bridegroom signifies one’s uncertain life-span—no one knows the hour of his death and judgment. The lamp is Christian faith, while the oil represents good works; thus faith without works is useless (Jas 2:17). Souls must prepare for their personal encounter with Christ (bridegroom) by loving God and neighbor (Mt 25:35-40; 1 Jn 3:7), since those lacking good works will be shut out of heaven’s banquet.

Mt 25:14-30 | ISB Notes

The parable of the Talents is about stewardship. It warns against the dangers of sloth, whereby God-given blessings and abilities are squandered because of fear (25:25) and laziness (25:26-28). Personal diligence, however, is greatly rewarded with superior gifts and responsibilities (25:21, 23). Accountability to Christ entails risk and challenges; God’s endowments must be invested in and for the good of others to increase heavenly earnings.

Mt 25:14 | ISB Notes

on a journey: A sufficient time for servants to multiply their master’s wealth. In the context of Jesus’ sermon, the journey represents the delay between his Ascension and God’s judgment on Jerusalem in A.D. 70 (Lk 19:11-27). At the personal level, it indicates one’s lifetime, during which God expects his gifts to be cultivated (1 Pet 4:10).

Mt 25:15 | ISB Notes

talents: Coins representing sizable sums of money. The modern notion of God-given “talents” (i.e., abilities) is derived from this parable (CCC 1936-37). See note on Mt 18:24.

Mt 25:26 | ISB Notes

slothful servant!: The master rebuked his servant for more than laziness—he was wicked. The servant was presumably insulted when the master entrusted him with only a single talent (25:15), while others received more. Despising his master, then, he refused to trade with—or even invest—the talent, lest his master should benefit from his stewardship. The parable thus warns against sloth that is fueled by envy (cf. Lk 19:14).

Mt 25:28 | ISB Notes

Failure to use and cultivate one’s talents results in their loss.

Mt 25:31-46 | ISB Notes

Jesus’ prophesy of the Last Judgment unfolds at two historical levels. (1) He initially foretells the judgment of Old Covenant Israel. This involves his “coming” to Jerusalem (A.D. 70) as the Shepherd who separates the faithful sheep of Israel from the wicked goats (10:23; 16:27-28; cf. Ezek 34:1722). (2) He ultimately foretells the General Judgment at the end of history. This will involve Christ’s Second Coming and the general resurrection of all people before his throne to be blessed (25:34) or cursed (25:41) according to their deeds (Jn 5:25-29; Rev 20:11-12; CCC 1038-39).

Mt 25:40 | ISB Notes

you did it to me: Jesus identifies himself with all men, especially the poor and afflicted. Thus by serving others we serve Christ; by performing works of mercy we hope to find mercy (Jas 2:1-13). Indeed, Jesus’ own ministry was marked by concern for the disadvantaged (4:23-24; 8:1-17; 11:4-6).

Mt 25:41 | ISB Notes

the eternal fire: A description of hell. Here the wicked are consigned to everlasting punishment with the devil and his fallen angels (cf. Mk 9:48; 2 Pet 2:4; Rev 20:10; CCC 103335).