The original meaning of the word hupokrinomai was `to represent another person by acting' as the ancient

players did by speaking from behind a mask. It is an easy transition to the meaning, `to feign, pretend, dissemble'

(see Luke 20:20). Peter acted hypocritically (Gal. 2:13) by withdrawing himself from the Gentiles. None could

have heard the stern denunciations of woe to the `Scribes and Pharisees, hypocrites', as recorded in chapter 23 and

not feel the severity of the punishment intended in 24:51. The words so solemnly uttered at other times of

threatened judgment follow, `there shall be weeping and gnashing of teeth'. This is said in relation to the children of

the kingdom being cast into outer darkness in Matthew 8:12, and in connection with the casting of all that offends

out of the kingdom into a furnace of fire, and also at the severing of the wicked from the just in Matthew 13:42,50.

The same is said when the man without the wedding garment is cast into outer darkness (Matt. 22:13), and again in

the judgment of the unprofitable servant (25:30).

The six references to the gnashing of teeth are closely related, and the order of their occurrence should be noted:

A 8:12.

Kingdom. Reference to Gentiles in place of Israel.

B 13:42,50.

Tares, fish, end of age, and coming of Son of man.

Marriage. Reference to Gentiles in place of Israel.

B 24:51; 25:30.

Evil and unprofitable servant, end of age, coming of Son of man.

In all these references loss of position in the kingdom rather than loss of salvation is in view. Salvation as is

evangelically understood had never been propounded when Matthew 8 and 13 were uttered, for the Lord had not

said a word about His death and resurrection (Matt. 16:21). The kingdom had been preached. Entry into it had been

explained. Warning had been uttered, and this parable shows that the fact of being a servant does not render such

immune from very severe punishment and loss. To have a portion among the hypocrites, instead of entering the joy

of the Lord; to find the gate shut and access to the wedding feast denied; this causes the weeping and gnashing of

teeth. `Blessed are they who are called unto the marriage supper of the Lamb'. These will be the ready ones. Even

the Bride `makes herself ready' (Rev. 19:7).

We shall learn more concerning this line of teaching when we examine Matthew 25. Let us remember that grace

does not mean or lead to irresponsibility, but rather constrains unto faithfulness in the little time we have left for

fellowship with His sufferings.

Matthew 25:1-13

The parable of the Ten Virgins expands and further explains the need for watchfulness and readiness that has

already been uttered in Matthew 24:42, where similar words are used to those with which the parable of the Virgins

closes. It is most important in considering the structure, to observe the way in which the verbs made up of

erchomai, `to come' or `to go' occur, not only because they subdivide the parable for us, but, as we shall see, they

form an important link with the next parable and continue the line of teaching. The verbs are exerchomai, `to go

forth', and `to go out'; aperchomai, `to go away'; eiserchomai, `to go in'; and erchomai, `to come'. Any structure

that misses out these pivotal words will fail to demonstrate, as a structure should, the essential teaching.

A1

1-12. The Parable. Wise and foolish virgins.

A2

Watch, ye know not.

A1

1.

The ten virgins `went forth' to meet the Bridegroom

(exerchomai).

a Five were prudent.

B1

2-4.  Where they differed.

b Five were foolish.