 |
Parable of The Ten Virgins |
|
|
Matthew 25:1-13
1
Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.
2
And five of them were wise, and five were foolish.
3
They that were foolish took their lamps, and took no oil with them:
4
But the wise took oil in their vessels with their lamps.
5
While the bridegroom tarried, they all slumbered and slept.
6
And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.
7
Then all those virgins arose, and trimmed their lamps.
8
And the foolish said unto the wise, Give us of your oil; for our lamps are gone out.
9
But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.
10
And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.
11
Afterward came also the other virgins, saying, Lord, Lord, open to us.
12
But he answered and said, Verily I say unto you, I know you not.
13
Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.
Notes on Customs
Jewish weddings were celebrated with great joy and delight among the Jews. It was a festive happy day. At times it was almost a matter of national pride when a Jewish couple married and thus contribute to the propagation of their heritage. For these marriages it was customary for even strangers to call out blessings and share in the happiness of the bride and groom. There are stories of the processions taking precedent over all other traffic in the streets of Jerusalem. Akin to our funeral processions of today. Mixed marriages, though at times were not approved, are accepted as long as both embrace Judaism and dedicate their future children to it. The essence is not that of racial purity but rather of the perpetuity of their religion. The condemning of mixed marriages by Old Testament law was that of religion and not of race.
The engagement of a couple began with negotiations between the parents of the bride and a representative of the groom, either his parents or a trusted friend. These negotiations were made to establish the details of a marriage contract or agreement called the Ketubah. The Ketubah stipulated the dowry terms, rights of the bride and other practical matters such as the distribution of the dowry and the estate upon either the death of the husband or divorce. It was expected that the bride’s family pay a dowry to the groom and this gave rise to the expression of selling brides.
The betrothal period could last anywhere from one month to years. Parents often made marriage arrangements when their children were as young as twelve years old. Once the agreement was made the betrothal was as sanctified as the marriage itself with regard to the laws of adultery or fornication. If the bride had consensual sex with another she would be guilty of adultery and subject to the penalty of death by stoning. This was the predicament of Joseph and Mary in Matthew 1:18-20. Joseph is called Mary’s husband but they had not yet come together. Mary was espoused to Joseph and before their marriage she became pregnant. Joseph had three options; he could bring charges against her for adultery (make her a public example), he could marry her and ignore her unfaithfulness and immoral character, or he could break the betrothal agreement and give her a written bill of divorcement (put her away privately). The Angel of the Lord told Joseph to have no fear about Mary and to take her in marriage.
Over the centuries the customs of Jewish weddings have changed by time and location. As well as can be understood, this is how the customs were in the New Testament era. The weddings were held in early evenings at sundown, usually on Friday, the beginning of the Sabbath. The groom, with his friends, goes to the house of the bride to bring her to his own home where the ceremonies would take place. This is the wedding procession, from her house to his. Those in the procession were the guests of the wedding, however it was common to have “wedding crashers” join in the procession. The way of the procession was illuminated by bearers of torches or lamps (later candles). The torch- bearers were members of the wedding party and were often the unwed friends of the bride, hence virgins or maidens. Once at the bridegroom’s home the ceremonies would take place outdoors with the bride and groom standing under a canopy called the Chuppah. At the end of the ceremony the wedding feast would begin. In the biblical era this feast lasted seven days. These weddings were lavish and expensive. So care was taken as to who attended and shutting out those not of the invited wedding party.
(Torches) It is difficult to tell whether lamps or torches are meant in this text. In either case oil was required to fuel them. Great efforts are made to have an abundance of light at Oriental weddings, which always take place at night. Lamps, torches, and lanterns are freely used in the marriage procession, and also at the house of the bridegroom, where the ceremony is performed. It is not an uncommon occurrence that last minute details would arise and delay the procession. It might involve final details of the contract, the dowry, or waiting on tardy guests, etc. It would be a prudent and wise precaution to have on hand a vessel with a supply of extra oil because of delays. Only vegetable oil, chiefly olive, is used.
(The Closed Door) At all formal banquets the invited guests presented their tablets or cards to a servant stationed at the entrance door for the purpose to keep out uninvited spectators. When the company was assembled the “master of the house” shut the door, and once the door was closed the doorkeeper was not allowed to admit any one, no matter how important the tardy guest may be. Being a bridesmaid was a great honor; to be insultingly unprepared and shut out of the feast would be a young woman's worst nightmare. This illustrates not only the text, but also Luke 13:24,25. The door was shut and locked.
Language Notes
Verse 1. “Virgins.” The term is maidens, usually young unwed girls, no specific age is implied.
Verse 3. “Oil.” Is the oil of the olive. Commonly used for giving light when burned.
Verse 5. “They all slumbered and slept.” The picture is they dropped off to sleep, nodded and then went on sleeping. (A. T. Robertson observed, “Many a preacher has seen this happen while he is preaching.”)[1]
Verse 6. “There is a cry.” It is a sudden cry, shattering the stillness of the night’s late hour. The announcement is not unexpected, but the emphasis is upon its suddenness. It has its effect of causing them to scramble with excitement.
“Come ye forth to meet him,” this is a ceremonial expression. We cannot tell by this if the virgins were in the house or outside. Some think it expresses to go out and meet him, but it is uncertain.
Verse 7. “Trimmed.” To put in order, to make ready. Literally it is to trim off the burnt or spent part of the wick to let it burn brighter and cleaner. Also it is to replenish the oil in the lamp or torch. This was a daily task for the priests who served the temple.
Verse 8. “Are gone out.” Should rather be, “are going out.”
Verse 9. “Peradventure there will not be enough for us and you.” "We are afraid that there is no possibility of there being enough for us both." It is a courteous reply, but a decisive denial.
Points of the Parable
There is no significance to the number ten. What we observe is ten virgins who in all aspects are the same with the exception that some had the foresight to make provision for the unexpected and others did not. Hence the designation of five as wise and five as foolish. They were all virgins, they were all of the wedding party, they all were waiting for the bridegroom, they all had their lamps, and they all slumbered and slept. The lateness of the hour, midnight, is exceptional and catches our attention. Who would think of having a wedding at midnight? The unexpected announcement at midnight is not because the bridegroom is coming, for they were expecting him, but rather that he was so late in his coming.
The cry of the bridegroom’s arrival apparently is a loud shout and may have startled them.
The ten arose and began their preparations for the bridegroom and bridal procession. The lamps must be made ready. The foolish five found that while they slept their lamps had gone or were going out and needed fresh oil. The indication is that all the lamps had been burning, and not that they are being initially lit. This point enforces the view that at the outset they all had oil, at least in their lamps. So the wisdom is that of having vessels with additional oil. When the foolish asked the wise to share their supply they were refused. The fear was that the extra supply could accommodate only five lamps and if they tried to distribute the supply among the ten then they would all go out prematurely.
Given Interpretations
Barnes, in his Notes on the New Testament, made these comments.[2]
“Then shall the kingdom of heaven.” The phrase here refers to His coming in the Day of Judgment.
“Shall be likened.” Or shall resemble. The meaning is, “When the Son of man returns to judgment, it will be as it was in the case of ten virgins in a marriage ceremony.” The coming of Christ to receive his people to himself is often under the similitude of a marriage, the church being represented as his spouse or bride. The ten virgins doubtless represent the church – a name given to it because it is pure and holy.
“And five of them were wise.” The words wise and foolish here, refer only their conduct in regard to the oil. The one part was wise in taking oil, the other foolish in neglecting it. The conduct of those who were wise refers to those who are prepared for the coming of Christ – prepared by possessing real piety, and not being merely his professed followers. The conduct of these five without oil expresses the conduct of those who profess to love him, but are destitute of true grace, and are therefore unprepared to meet him. Circumstances in parable are not to be pressed literally. They are necessary to keep up the story, and we must look chiefly or entirely to the scope or design of the parable to understand its meaning. (My italics)
“Went in with him to the marriage.” This part of the parable doubtless represents the entrance of those who are ready, or prepared, into the kingdom of God, when the Son of man shall come. They will be ready who have repented of their sins, who truly believe on the Lord Jesus; who live a holy life; and who wait for his coming.
“The door was shut.” No more could be admitted to the marriage feast. So, when the truly righteous shall all be received into heaven, the door will be closed against all others. There will be no room for preparation afterward.
“I know you not.” You were not in the company of those who attended me to the marriage feast and are known to me. Applied to professing Christian, 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.” - - - (He makes the case that the Bridegroom is Christ.)
A critical reply to Barnes.
A test of Barnes’ interpretation fails. Here is why. The immediate problem of Barnes’ interpretation is that he begins with identifying all of the virgins as the Church, pure and holy. He later correctly admits that the virgins are friends of the bride or groom and are part of the guests. So we question how can they be both attendants and the bride? Further, Barnes identifies the five foolish virgins as being lost (destitute of true grace and who have not repented of their sins), making no provision for the eternal. And his last paragraph calls the foolish virgins hypocrites with no relation at all with the master of the house, which he believes is also Christ. All this removes them even further from the Bride of Christ the Church, and saved. He has the universal view of the church (all saved in the church).
His statement, which I have italicized, is his admission that his view doesn’t work. Barnes’ views are typical of those who use the allegory to interpret this parable. Others have gone beyond what he has set forth, in that they make the oil to represent good works, saving faith or grace, and the Holy Spirit. The emphasis is on the feature that each of these cannot be shared with others. I.e. the possessor of good works cannot give his good works or a portion of them to another; they must obtain them for themselves. But in the story the wise command the foolish to go and buy the oil from those who sell it. Good works, salvation, or the Holy Spirit cannot be bought, nor is there anyone who can sell them.
There is another problem with the view that the five foolish are lost since it appears that they initially had oil and their lamps were lit, but they ran out because of the excessive delay. This would then be saying that somehow they didn’t have enough good works, enough salvation, or enough Holy Spirit and they ran short.
Moving on from Barnes, there is a less common view that the foolish virgins never had any oil with them. The supposition is that they came to the house of bride expecting that oil would be provided. But this makes no sense. Certainly they would have learned upon their arrival that oil was not being provided and that they needed to go now and get their own oil. Knowing this to be the case why wait and linger? They could have either asked at the time for the others to share their oil or leave immediately and return with their preparations. If the bridegroom did return in their absence they would be no worse off than if they did nothing, but if he delayed they had the extra time to be prepared. The reason for this view is clear in that it is an attempt to solve the problem of the oil being the allegory of good works, salvation or the Holy Spirit and say they never initially had these.
Edersheim wrote, “No mention is made of the Bride, either in this parable or in that of the Marriage of the King’s Son. Thus, for reasons connected with their application: since in the one case the Wedding Guests, in the other the Virgins, occupy the place of the Bride. And here we must remind ourselves of the general cannon (law), that, in the interpretation of a Parable, details must not be too closely pressed.” (My italics)[3]
What he is saying is that for this parable, since the bride is not mentioned then the ten virgins (or at least the five wise virgins) are the bride, and we are to ignore the facts of the story which do NOT warrant this opinion. If this is truly a cannon (law) of interpretation of parables, then interpreting parables becomes purely arbitrary. Arbitrary in the sense that anyone is licensed to pick and choose the facts they wish and assign any meaning they please to the parables. Can the author of Holy Scripture, God, be so capricious as this? Using Edersheim, and countless others with similar views on the point of ignoring details, it could be just as true that the five wise virgins are the Gentiles and the five foolish are Israel. This was an early interpretation, with Israel being shut out and the Gentiles being let in to the Kingdom of Heaven.
The preceding assumed points of Jesus being the Bridegroom, the Gentiles being the Bride, and that the lesson is on the Bride of Christ. This would have been completely foreign to that audience at that time in history. The hint of Christ as the Bridegroom first makes its appearance with John the Baptist (John 3:29), and once when Christ made the reply to the complaint of his disciples not fasting (Matt. 2:19,20). Not until the writings of Paul (2 Cor. 11:2) was the Church bridal relationship with Jesus factually proclaimed. Jesus’ audience could hardly have applied the figure of the bridegroom in Matt. 25 to the Messiah. Since the allegory of Christ being a bridegroom is not confirmed in the preaching of Jesus, we should not assume that Matt. 25:1-13 is an allegory of Christ as the heavenly bridegroom. We must stay with the principle that the parables of Christ were meant to be understood by those to whom He was speaking. Every interpretation must satisfy this question, “Would they have understood it this way?”
One last comment needs to be made. All the writers make an emphasis on the fact that the bridegroom, Christ, is delayed in his appoint time of arrival. But, the precise day and hour is set! If anything we have a hint that the time might be moved up, ahead of schedule, Matt. 24:22. Jesus said the time was only in the Fathers mind. Daniel wrote that the time was sealed, set and cannot be altered. How can anyone reasonably think that when Christ returns He will be delayed and late?
The Interpretation
If we stay with the principle of not allegorizing we stand on sure footing. There is nothing to explain away, ignore or twist. By not having the virgins represent the lost or the saved we have no contradictions to face.
In fairness to the many authors referenced to, they all give excellent summations using the concluding verse 13 of the parable.
Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.
If we take the simplest explanation of the parable we have this stern warning:
Be prepared at all times for your eternal estate.
What other interpretation would be required or called for? It matters not to whom He is speaking; lost or saved, the lesson is the same. The teaching equally applies to both, to all men everywhere at all times! There is a window of opportunity given to every person, first be saved and second to live a life of Godly merit. Take it! Don’t think for a moment that that door will be open forever. The door will close on all of us!
The Application
Watch! This command cannot be ignored! Whether we face the return of Christ, or our meeting Him in death, the command still stands - Watch. The elements of the return of Christ are that it will be sudden, certain, and for many totally unexpected. We have no answer as to when He will return. And it is not the “if,” but the “when” and are we prepared? The door is now open and all are invited to enter, but it will suddenly close on each of us and we cannot tell when. It will be a crisis and catastrophe for many. What have you done? What are you now doing? Share the question with others, witness to others.
Are you prepared to meet thy God?
[1]A. T. Robertson, Word Pictures in the New Testamant, Vol. 1, Page 196. Broadman Press, Nashville, Tennessee, 1930
[2]Barnes' Notes on The New Testament, Vol. Matthew-Mark, Pages 264-266. Baker Book House, Grand Rapids, Michigan. August 1973
[3]Alfred Edersheim, The Life and Times of Jesus The Messiah, Vol. 2, Page 455. Wm. B. Eerdmans Publishing Co., Grand Rapids, Michigan, Sept. 1973.
|
|
Next: Parable of The Good Employer or Laborers in The Vineyard |
This page last updated November 9, 2004 at 10:10am
|
|
