I know you not - You were not in the company of those who attended me to the marriage-feast, and are unknown to me. Applied to professing Christians, having only a profession of religion, but no real piety, it means, I do not know or acknowledge you as Christians. I do not approve of you, or delight in you, or admit that you are my friends. The word "know" is often used in the sense of approving, loving, acknowledging as real friends and followers. See Matthew 7:23; Psalm 1:6; 2 Timothy 2:19; 1 Thessalonians 5:12.

I know you not - As if he had said, Ye are not of my company - ye were neither with the bride nor the bridegroom: ye slept while the others were in procession. I do not acknowledge you for my disciples - ye are not like him who is love - ye refused to receive his grace - ye sinned it away when ye had it; now you are necessarily excluded from that kingdom where nothing but love and purity can dwell.

But he answered and said,.... The Lord and bridegroom from within, thought fit to give them an answer, but an unexpected and awful one to them:

verily I say unto you, I know you not; which must be understood in consistence with the omniscience of Christ: he knew their persons, conduct, and state; he knew they were foolish virgins, graceless professors, who had made no account of him and his righteousness; but had trusted to, and depended upon, their external profession of religion: they were none of the people whom he foreknew, or knew as his own, and loved with an everlasting love; he never knew them as his father's choice in him, or as this father's gift to him; he never knew them in the everlasting covenant, or as his sheep, for whom he died; he never knew them to believe in him, or love him; nor ever exalt his person, blood and sacrifice, at his table, nor do any good work with a single eye to his glory; he never approved of them, liked their persons, or their conduct; or ever owned them as the true companions, either of his bride, or of himself: which answer implies, that as the door was shut, so it should remain; there was no admittance for them, nor any to be hoped for; and it is all one as if he had said, begone, and depart hence. The Persic version adds such a clause, "begone from my door".

But he answered and said, Verily I say unto you, I know you not.

25:12 I know you not. This means, I do not recognize you as persons entitled to enter. The claims that they might have had once had been forfeited.

12. But he answered and said, Verily I say unto you, I know you not-The attempt to establish a difference between "I know you not" here, and "I never knew you" in Mt 7:23-as if this were gentler, and so implied a milder fate, reserved for "the foolish" of this parable-is to be resisted, though advocated by such critics as Olshausen, Stier, and Alford. Besides being inconsistent with the general tenor of such language, and particularly the solemn moral of the whole (Mt 25:13), it is a kind of criticism which tampers with some of the most awful warnings regarding the future. If it be asked why unworthy guests were admitted to the marriage of the King's Son, in a former parable, and the foolish virgins are excluded in this one, we may answer, in the admirable words of Gerhard, quoted by Trench, that those festivities are celebrated in this life, in the Church militant; these at the last day, in the Church triumphant; to those, even they are admitted who are not adorned with the wedding garment; but to these, only they to whom it is granted to be arrayed in fine linen clean and white, which is the righteousness of saints (Re 19:8); to those, men are called by the trumpet of the Gospel; to these by the trumpet of the Archangel; to those, who enters may go out from them, or be cast out; who is once introduced to these never goes out, nor is cast out, from them any more: wherefore it is said, "The door is shut."

25:1-13 The circumstances of the parable of the ten virgins were taken from the marriage customs among the Jews, and explain the great day of Christ's coming. See the nature of Christianity. As Christians we profess to attend upon Christ, to honour him, also to be waiting for his coming. Sincere Christians are the wise virgins, and hypocrites the foolish ones. Those are the truly wise or foolish that are so in the affairs of their souls. Many have a lamp of profession in their hands, but have not, in their hearts, sound knowledge and settled resolution, which are needed to carry them through the services and trials of the present state. Their hearts are not stored with holy dispositions, by the new-creating Spirit of God. Our light must shine before men in good works; but this is not likely to be long done, unless there is a fixed, active principle in the heart, of faith in Christ, and love to God and our brethren. They all slumbered and slept. The delay represents the space between the real or apparent conversion of these professors, and the coming of Christ, to take them away by death, or to judge the world. But though Christ tarry past our time, he will not tarry past the due time. The wise virgins kept their lamps burning, but they did not keep themselves awake. Too many real Christians grow remiss, and one degree of carelessness makes way for another. Those that allow themselves to slumber, will scarcely keep from sleeping; therefore dread the beginning of spiritual decays. A startling summons was given. Go ye forth to meet Him, is a call to those prepared. The notice of Christ's approach, and the call to meet him, will awaken. Even those best prepared for death have work to do to get actually ready, 2Pe 3:14. It will be a day of search and inquiry; and it concerns us to think how we shall then be found. Some wanted oil to supply their lamps when going out. Those that take up short of true grace, will certainly find the want of it one time or other. An outward profession may light a man along this world, but the damps of the valley of the shadow of death will put out such a light. Those who care not to live the life, yet would die the death of the righteous. But those that would be saved, must have grace of their own; and those that have most grace, have none to spare. The best need more from Christ. And while the poor alarmed soul addresses itself, upon a sick-bed, to repentance and prayer, in awful confusion, death comes, judgment comes, the work is undone, and the poor sinner is undone for ever. This comes of having oil to buy when we should burn it, grace to get when we should use it. Those, and those only, shall go to heaven hereafter, that are made ready for heaven here. The suddenness of death and of Christ's coming to us then, will not hinder our happiness, if we have been prepared. The door was shut. Many will seek admission into heaven when it is too late. The vain confidence of hypocrites will carry them far in expectations of happiness. The unexpected summons of death may alarm the Christian; but, proceeding without delay to trim his lamp, his graces often shine more bright; while the mere professor's conduct shows that his lamp is going out. Watch therefore, attend to the business of your souls. Be in the fear of the Lord all the day long.