Matthew 25 continues Jesus’ eschatological discourse, begun in Matthew 24, with three parables emphasizing watchfulness, preparedness, and accountability. From a textual-critical perspective, this chapter contains several significant variants where scribes either expanded, clarified, or harmonized phrases with other passages or theological expectations. The chapter illustrates how early Christian scribes grappled with Jesus’ parables, sometimes seeking to clarify imagery or adapt the text to established theological themes, yet the earliest and best-attested Alexandrian witnesses preserve the most reliable readings. In this commentary, we will carefully examine the textual history of Matthew 25, weighing external manuscript evidence over internal conjecture, while noting where Western and Byzantine scribes left interpretive fingerprints on the transmission of the text.

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Matthew 25:1 – The Bride or the Bridesmaids?

The earliest and best witnesses, including Codex Sinaiticus (א, 330–360 C.E.), Codex Vaticanus (B, 300–330 C.E.), Codex Alexandrinus (A, 400–450 C.E.), Codex Regius (L, 700–800 C.E.), Codex Washingtonianus (W, 400 C.E.), Codex Dublinensis (Z, 6th century), and the Byzantine tradition, all attest to the reading: ἐξῆλθον εἰς ὑπάντησιν τοῦ νυμφίου (“they went out to meet the bridegroom”). The shorter reading is thus found across Alexandrian and Byzantine traditions alike, which strongly argues for its originality.

The variant, ἐξῆλθον εἰς ὑπάντησιν τοῦ νυμφίου καὶ τῆς νύμφης (“they went out to meet the bridegroom and the bride”), is primarily Western, being preserved in Codex Bezae (D, 400–450 C.E.), Codex Koridethi (Θ, 800–900 C.E.), family 1, and the Syriac tradition. This reading likely arose from scribes who were uncomfortable with the absence of the bride, especially since wedding processions typically included both bride and groom. Furthermore, the New Testament elsewhere portrays Christ as the bridegroom and the church as His bride (John 3:29; 2 Corinthians 11:2; Ephesians 5:25–32; Revelation 21:2). For this reason, scribes may have expanded the text to conform the parable to this theological imagery.

The shorter reading, however, is more difficult in context, since readers naturally expect the bride to be mentioned. This principle of lectio difficilior—the harder reading being original—supports its authenticity. Jesus’ deliberate use of ten virgins (bridesmaids) instead of a bride underscores His intended emphasis on individual readiness rather than corporate expectation. Thus, the shorter Alexandrian and Byzantine-supported reading must be judged original.

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Matthew 25:6 – The Addition of “Him”

At the climax of the parable, the call rings out: Ἰδοὺ ὁ νυμφίος, ἐξέρχεσθε εἰς ἀπάντησιν (“Behold, the bridegroom! Go out to meet [him]”). Several manuscripts, including Codex Alexandrinus (A), Codex Ephraemi Rescriptus (C), Codex Bezae (D), Codex Regius (L), and Codex Washingtonianus (W), supply αὐτοῦ (“him”) at the end of the clause. However, the earliest and strongest Alexandrian witnesses, Codex Sinaiticus (א) and Codex Vaticanus (B), lack the pronoun.

The omission of αὐτοῦ is fully intelligible without the addition, as the object of “go out to meet” is already implied by the mention of the bridegroom. The addition represents a clarifying expansion, a common scribal habit, making explicit what was implicit. Since Matthew frequently leaves objects understood rather than stated (a feature of his style), the shorter reading is to be preferred. Thus, WH and NU rightly exclude the pronoun.

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Matthew 25:9 – The Strong Negation

Two readings exist in the response of the prudent virgins to the foolish ones’ request for oil. WH and NU read: μήποτε οὐ μὴ ἀρκέσῃ ἡμῖν καὶ ὑμῖν (“No, there will certainly not be enough for us and you”), supported by Codex Vaticanus (B), Codex Ephraemi Rescriptus (C), Codex Bezae (D), Codex Cyprius (K), Codex Washingtonianus (W), Codex Sangallensis (Δ), and family 1. This reading expresses certainty and finality, indicating that sharing would result in a definite shortage.

The TR and many Byzantine manuscripts read: μήποτε οὐκ ἀρκέσῃ ἡμῖν καὶ ὑμῖν (“No, there may not be enough for us and you”), supported by Codex Sinaiticus (א), Codex Alexandrinus (A), Codex Regius (L), Codex Dublinensis (Z), family 33, and Codex Koridethi (Θ). This form weakens the negation, suggesting possibility rather than certainty.

The difference hinges on the use of οὐ μὴ (emphatic, “certainly not”) versus οὐκ (ordinary negation). The Alexandrian manuscript B, along with diverse early witnesses, strongly supports οὐ μὴ. Moreover, the emphatic reading better suits the parable’s contrast: the prepared virgins are certain, not tentative, in their refusal. The more hesitant Byzantine form likely arose because scribes found the emphatic rejection overly severe, softening it in transmission. Therefore, WH and NU rightly prefer οὐ μὴ.

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Matthew 25:13 – Addition from Matthew 24:44

The earliest manuscripts, including 𝔓35, Codex Sinaiticus (א), Codex Alexandrinus (A), Codex Vaticanus (B), Codex Ephraemi Rescriptus (C*), Codex Bezae (D), Codex Regius (L), Codex Washingtonianus (W), and family 1, read: οὐκ οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν (“you do not know the day nor the hour”). This abrupt conclusion forms a fitting climax to the parable.

The variant reading, preserved in the later Byzantine tradition, adds: ἐν ᾗ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται (“in which the Son of Man comes”). This expansion is clearly borrowed from Matthew 24:44, where the phrase occurs naturally. Its insertion here reflects a scribal tendency to harmonize and clarify, ensuring the eschatological application is explicit. Yet the brevity of the earliest Alexandrian witnesses is more consistent with Matthew’s style and provides a sharper rhetorical impact. Thus, the shorter form is original.

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Matthew 25:15–16 – Placement of “Immediately”

The term εὐθέως (“immediately”) is disputed in placement. The TR, followed by the KJV and NKJV, places it at the end of verse 15: ἔδωκεν αὐτοῖς, καὶ ἀπεδήμησεν εὐθέως (“he gave to them, and immediately went away”). The WH and NU, supported by the earliest manuscripts, place it at the beginning of verse 16: πορευθεὶς δὲ ὁ τὰ πέντε τάλαντα λαβὼν εὐθέως ἠργάσατο ἐν αὐτοῖς (“The one who had received the five talents went away and immediately traded with them”).

Matthean style favors initial placement of adverbs such as εὐθέως, which commonly stand at the beginning of clauses. The TR’s placement at the end of v. 15 disrupts this stylistic norm. Therefore, the Alexandrian-supported placement in v. 16 should be regarded as original.

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Matthew 25:29–30 – A Harmonizing Addition

Some manuscripts (C3, H, 892, and certain members of family Γ) add: ταῦτα λέγων ἐφώνει· ὁ ἔχων ὦτα ἀκουέτω (“these things saying, he cried out, ‘He who has ears to hear, let him hear’”) either at the end of v. 29 or v. 30. This refrain is well known from Matthew 11:15 and 13:9.

Its insertion here reflects a scribal attempt to provide a familiar conclusion to a parable and to emphasize the need for attentiveness. While meaningful, this is an obvious secondary expansion, borrowing from elsewhere in Matthew. The best Alexandrian witnesses omit the phrase, confirming that Matthew did not originally include it here.

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Matthew 25:31 – “The Angels” or “The Holy Angels”?

The earliest and strongest manuscripts, including Codex Sinaiticus (א), Codex Vaticanus (B), Codex Bezae (D), Codex Regius (L), Codex Koridethi (Θ), and family 33, read simply: οἱ ἄγγελοι (“the angels”). The variant, οἱ ἅγιοι ἄγγελοι (“the holy angels”), is found in Codex Alexandrinus (A), Codex Washingtonianus (W), family 13, the Majority text, and some versions.

The expansion is likely a scribal harmonization with Mark 8:38 and Luke 9:26, both of which explicitly mention “the holy angels.” Furthermore, the similarity of the beginning and ending letters in ἅγιοι and ἄγγελοι makes accidental omission possible, though the external evidence favors omission as original. The shorter reading accords with Matthew’s tendency to use simple terminology, leaving “holy” unnecessary. Therefore, the WH and NU text is correct.

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Matthew 25:41 – Who Prepared the Eternal Fire?

All major textual witnesses, including 𝔓45 (175–225 C.E.), Codex Sinaiticus (א), Codex Alexandrinus (A), Codex Vaticanus (B), Codex Regius (L), Codex Washingtonianus (W), Codex Koridethi (Θ), minuscule 33, and the Byzantine tradition, attest to the passive form: τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον (“the eternal fire prepared for the devil and his angels”). A Western variant, preserved in Codex Bezae (D) and some Old Latin witnesses, reads: ὃ ἡτοίμασεν ὁ πατήρ μου (“which my Father prepared”).

The Western reading may have arisen from an effort to parallel v. 34, where the kingdom is described as being prepared by the Father. On the other hand, some suggest the passive reading was adopted by scribes to avoid explicitly attributing the preparation of eternal fire to God. However, the overwhelming manuscript evidence, coupled with the broader tendency of scribes to expand and clarify, indicates the passive construction is original. Matthew regularly uses the passive voice to convey divine agency without explicit mention. Thus, the WH and NU reading must be retained.

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Conclusion

The textual history of Matthew 25 reveals the consistent reliability of the Alexandrian tradition, which preserves the more difficult and stylistically appropriate readings. Scribal activity in the Western and Byzantine traditions often sought to harmonize with parallel passages, clarify implied objects, or expand imagery in light of theological themes. Yet the earliest witnesses preserve the sharper, more concise, and more rhetorically effective wording, confirming the accuracy of our restored text. The parables of the ten virgins, the talents, and the sheep and goats retain their full force when freed from later expansions, emphasizing preparedness, faithful stewardship, and accountability at Christ’s return.

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