Foolish Virgins: "I do not Know you."
The foolish virgins are like unto the foolish builder who built his house upon the sand. There is no significance in the fact that virgins (maid-servants) are depicted in the parable, it could as well have been men-servants. Simply a plurality of waiting persons is demanded in order that a division may be made between them. (The “bride” is not a part of this parable.) There is no indication that the “foolish virgins” are ultimately saved at the second resurrection, but quite the contrary. Every instance where people appeal “Lord, Lord” or “ Lord, open to us,” it is met with a refusal and announcement of “I know you not.” Matthew 25 is a continuation of Matthew 24 where the Lord warns to not be deceived concerning his parousia, but rather be prepared, alert (Matthew 24: 37-51). That is the concluding point of Matthew 25: 13 "Be on the alert then, for you do not know the day nor the hour." One definite deception is believing his parousia has passed when it is yet to be. One does not anticipate what they believe has already occurred. It is the evil servant that is found riotous and unprepared and ultimately goes to that place where there will be weeping and gnashing of teeth. Likewise the foolish virgins are refused entrance and told, “I do not know you” 1 Corinthians 8:3 “but if anyone loves God, he is known by Him” (Matthew 7:23; 1 Corinthians 13:12; Galatians 4:9).
“According to Matthew 25:13, the teaching of the parable is: that the moral preparedness that continues to maintain itself up till the moment of the advent, the day and hour of which do not admit of being determined, will lead to participation in the Messianic kingdom, whereas those in whom this preparedness has not been maintained till the end will, when surprised by the sudden appearing of the Lord, experience in themselves the irreparable consequences of their foolish neglect, and be shut out from, His kingdom. This latter is a negative expression of condemnation, not, as Olshausen supposes notwithstanding the ἐκλείσθη ἡ θύρα [the door was closed], merely a way of designating such a salvation as is spoken of in 1 Corinthians 3:15.” —Heinrich Meyer's Critical and Exegetical Commentary on the New Testament (Matthew 25)