THE PARABLE OF THE TEN VIRGINS.
"Then shall the kingdom of heaven be likened unto ten virgins,
which took their lamps, and went forth to meet the bridegroom," St. MATTHEW
XXV. 1-13
THIS parable is founded on a marriage scene. Though - as,
for example, in wars, or in the Corinthian games - the Scriptures are not to be
regarded as approving of all things which they may employ as figures,
approbation and honour are bestowed on marriage by the lofty uses to which the
sacred writers turn it. With prophets and apostles it shadows forth the holy,
intimate, eternal union which is formed between God's beloved Son and his
chosen people. Those who feel a Christian interest in the purity and happiness
of society, will not regard that as a circumstance of no value. Such discredit
as the Popish Church throws on marriage, by representing it as less holy and
honourable than celibacy, and such impediments as pride and ambition throw in
its way, should be denounced by those who, as Christian ministers, ought to be
Christian moralists - preaching to the times. One of their most evil features
is the false standard of income and position which it is considered proper they
who intend to marry should in the first place secure. This has led to the
bitterest disappointments; to breach of vows; to broken hearts; besides being
the fruitful source of much crime, and furnishing the licentious with an
apology for their immoralities. On this altar, human happiness, as well as the
best interests of morality, are offered up in cruel sacrifice. "A man's life,"
as Scripture saith, "consisteth not in the abundance of the things which he
possesseth: a dinner of herbs where love is, is better than a stalled ox, and
hatred therewith."
The institution which forms the basis of this parable is
one of the two, belonging to innocence and Eden, which the Fall that shook the
world and turned it, as an earthquake does a city, into a scene of ruins, left
standing. These are the Sabbath and Marriage - the first forming the foundation
on which religion, and the last that on which the social fabric, stands. And in
looking back to the first marriage, I cannot but think that it was to make its
tie more tender that God chose the singular plan he pursued in providing the
man with a mate. No other way would have occurred to our fancy of making woman
than that of another clay figure, modelled by God's hands in the female form,
and inspired by his breath with life. In making her out of Adam, and from the
part of his body lying nearest to the heart, while he lay in the mysterious
sleep from which he woke to gaze on a beautiful form reposing by his side, God
gave a peculiar emphasis and power to the figure "they twain shall be one flesh
" - one in sympathy, in mind, in affections, and in interests; nothing but
death afterwards to divide them.
Though thus a sacred, marriage was
originally a simple, institution. God married the first couple that were
husband and wife; but though it had the sanction, it was not till long ages
afterwards that marriage was invested with the ceremonies of religion, and
priests were introduced on the scene. In none of the cases recorded in
Scripture did the parties repair to a place of worship, or call on a minister
of religion to tie the nuptial knot. Though such a custom might be proper, and
did to some extent prevail even among the heathen, it derives no authority from
the Word of God; and may, as existing among us, perhaps be traced to our early
connexion with the Church of Rome. Animated by that insatiable ambition which,
grasping at all power, has made her the enemy of the liberties of mankind, she
seized on marriage, and, exalting this institution into a sacrament, turned it
into a tool to serve her own selfish ends. Having persuaded mankind that there
could be no holy or valid union without her sanction, she had, the thing she
sought, the world at her feet; and there not peasants only, but crowned kings
humbly crouched, soliciting a liberty which God had already granted.
Long
years, however, before this institution was invested with religious forms, it
had been the custom to celebrate it with festivities, - a custom observed by
none more than the Jews. For these joyous and festive habits they had the
highest sanction. Our Lord accepted an invitation to a marriage scene, and
honoured it by the performance of his first miracle; and, though we are to set
our hearts on that world where they neither marry nor give in marriage, we
should learn from the story of Cana to rejoice with them that do rejoice, as
well as to weep with them that weep. It is not religion to turn away from
scenes of harmless mirth; such as that on which Jesus put the seal of his
approbation and shed the sunshine of his presence.
It is the last act in
the drama of such ceremonies as were observed in Cana of Galilee, that this
parable presents. The marriage has been celebrated. Accompanied by his bride,
the bridegroom is about to return to his own house, their future home. The
time, as is still the case in many eastern countries, is night; and the scene
has all the picturesque effect of a torchlight procession. While one band of
maidens accompany her from her father's house, another wait near the
bridegroom's to welcome them home. The hours wear on; eyes peer through the
darkness to discover the gleams, and ears listen to catch the sound of the
advancing party. By and by, lights sparkle in the distance; by and by, at first
faintly heard, shouts and songs break the silence of the night; and now the cry
rises, "Behold, the bridegroom cometh; go ye out to meet him." All are roused -
sleepers wakened, lamps trimmed, torches made to blaze with strong and lively
flame; and forth from their places go, trooping, singing, rejoicing, the train
of waiting maidens. Mingling with the advancing crowd, above whose heads sit
the bridegroom and his bride, in gorgeous attire, their jewels flashing back
the gleams of lamp and torch, they pass into the house. And now the door is
shut. Those ready enter with the bridegroom; such as are unready are kept out,
and to their knocking get no other answer but that of the parable, "I know you
not." In considering this parable let us look at
THE BRIDEGROOM.
He represents our Lord Jesus Christ, the divine head and loving husband of
that Church which is his bride, "the Lamb's wife " - the union which faith
forms between him and his people being represented as a marriage. It is one of
love; for though a wealthy marriage to the bride, it is, on her part as well as
on his, one of endearment - " We love him because he first loved us " - " Thy
people shall be willing in the day of thy power." It is one which grim death
shall never dissolve, and leave Christ's Church a mourning widow. It is one
which holy prophets sung, and long ages prepared for. It is one which the Son,
though stooping to the lowliest object, entered into with his Father's full
consent. It is one in which heaven took a part, and angels were wedding-guests
- their harps lending the music and their wings the light. It is one over which
all the hosts of heaven rejoiced in the fulness of generous love - "I heard,"
says John, "as it were the voice of a great multitude, and as the voice of many
waters, and as the voice of many thunderings, saying, Alleluiah for the Lord
God omnipotent reigneth. Let us be glad and rejoice, and give honour to him:
for the marriage of the Lamb is come, and his wife hath made herself ready."
May we know the truth of the words that follow, "Blessed are they which are
called unto the marriage supper of the Lamb !"
The story of redeeming love,
of this marriage, surpasses anything related in the pages of the wildest
romances. These tell of a prince, who, enamoured of a humble maid, assumed a
disguise; and doffing his crown and royal state for the dress of common life,
left his palace, travelled far, faced danger, and fared hard, to win the heart
of a peasant's daughter, and raise her from obscurity to the position of a
queen. Facts,, as has been said, are more wonderful than fables. The journey
which our divine lover took, was from heaven to earth; to win his bride, he
exchanged the bosom of the eternal Father to lie, a feeble infant, on a woman's
breast. Son of God, he left the throne of the universe, and assumed the guise
of humanity, to be cradled in a, manger and murdered on a cross.
Besides,
in his people he found a bride deep in debt, and paid it all; under sentence of
death, and died in her room; a lost creature, clad in rags, and he took off his
own royal robes to cover her. To wash her, he shed his blood; to win her, he
shed his tears; finding her poor and miserable and naked, he endowed her with
all his goods; heir of all things, everything that he possessed as his Father's
Son, she was to enjoy and share with himself, for are not his people "heirs of
God and joint heirs with Christ, if so be that we suffer with him, that we may
be also glorified together"
Nor was his a love of yesterday - leaving its
object to fear that, mushroom-like, its decay might be as rapid as its growth.
Older than the hoary hills, it dates from a period when there were no depths,
before the mountains were brought forth:
"He loved us from the first of
time,
He loves us to the last."
Neither is his love, like man's,
capable of coldness or of change; of diminution or decay. Whom he loveth, he
loveth to the end. It is stronger than death. Many waters cannot quench it; and
no time can cool it. With the fondness of a first love, it has the stability of
an old one. What trials does it endure; what ingratitude; what coldness; what
contempt! See how he stands at the door knocking, till his head is wet with
dew, and his locks with the drops of night! nor counts that anything if he can
but win you at the last! And never desisting from pressing his suit on any
sinner, lover of our souls, he lingers by the door till another arrive - not
with a suit, but with a summons - Death himself come to beat it with a hand
that brooks no delay, and takes no refusal.
And why should any refuse the
suit of him who stands at their door - a lover, suitor, follower, crying,
Behold, I stand at the door and knock - open to me? Setting their affections on
unworthy objects, some have repelled addresses which offered them great wealth
and high honours; better still, happiness as much as earth can afford. But none
ever rejected such an offer as Jesus makes you in the offer of his heart and
hand. They never had an opportunity. This is the lover of whom it is said, He
is the chiefest among ten thousand, he is altogether lovely, his person is the
most beautiful, his heart is the kindest, and his bride shall be the happiest
and richest the world ever saw - her home a heavenly palace, and her rank
higher than any queen's. Happy are they who have yielded to his suit; and,
joining hands with him, have become his in the bonds of the marriage covenant!
With the Lord for his shepherd, David felt certain that he could never want,
and went down singing into the valley and shadow of death; but much more may we
who, closing with Christ's offer, have given him our hands and received him
into our hearts; for how much better does a bridegroom love his blooming bride
than shepherd ever loved his sheep! "As the bridegroom rejoiceth over his
bride, so shall thy God rejoice over thee."
THE VIRGINS.
Fair
women in the prime and flower of life have formed a part, and not the least
ornamental part, of nuptial scenes in all ages of the world; and we have still
the representatives of the virgins of this parable in the bridesmaids of modern
marriages. Ten is their number here. Why ten, and not five, or twenty? The key
to this is similar to that which explains the frequent recurrence of seven in
the Scriptures - seven golden candlesticks, seven stars in Christ's hand, seven
vials, seven plagues, seven thunders; for as the number seven among the Jews
denoted perfection, ten was the number that made a thing complete. A company
was considered complete when there were ten present - we have Elkanah saying to
his wife to comfort her when grieving because she was childless, "Am I not
better to thee than ten sons ?" and' so also we have the angels of God reckoned
as ten times ten thousand. Here then, blooming like a bed of flowers, are a
band of virgins; beauty in their looks; grace displayed in every movement; joy
sparkling in their bright black eyes, and jewels, as they move their lamps to
and fro, sparkling in their rich, oriental attire. Now they are watching
through the evening hours; now, as the night wears on, slumber falls on their
eyelids, and stretching themselves out, one after another, they drop off into
sleep; now, roused by the cry of the Bridegroom's coming, all start to their
feet to arrange their attire and trim their lamps; now, some revive the dying
flames with oil, and others, looking with dismay on empty vessels, with urgency
and tears,, beseech their companiqns to give them oil. Whom do these represent?
Christ is the bridegroom; and the bridesmaids, these virgins, the foolish as
well as the wise, who are they?
They stand here the representatives of the
visible Church - of every church, and congregation of professing Christians, -
a picture this which should fill many of us with alarm, and set all to the task
of examining the foundation of their hopes, in the view of death and judgment.
The five wise virgins are those who are saved at last; the five foolish are
those who are lost - and lost though many of them, at one time, entertained no
doubt whatever, that they should be saved. They never so much as fancied that
they would be shut out. Such a thought never damped their joy; nor disturbed
their dreams, as they slept on with dying lamps beside them. Most alarming
picture and solemn warning! These poor virgins do not, let it be observed,
represent the openly godless; the licentious; the profane; such as are
manifestly the enemies, and not , the friends of Christ. On the contrary, they
could not be, in any plain sense, and were not regarded as, the enemies of the
Bridegroom. They had not treated his invitation with contempt; nay, nor even
with plain neglect. To some extent they had prepared for his coming; and, till
the hour of trial came, they seemed as well prepared to meet the Bridegroom as
any of their wise companions.' I know nothing in the Bible which more than this
parable, and little which so much, should so strongly and so solemnly enforce
on us the advice, "Give all diligence to make your calling and election sure."
Unhappy virgins, to whom the Bridegroom brings such unlooked-for woe, who
gaze with eyes of horror on your empty lamps, who, with such imploring looks
and unavailing tears, entreat aid from your happy companions, who rush out into
the darkness only to find the shops all closed, no oil to be bought at so late
an hour, who hurry back, alas! to find the door shut - you do not represent
hypocrites; or mere formal professors - such as never felt anything of the
powers of the world to come; as were never alarmed; never moved by the truth;
never thrown into any anxiety about their souls' salvation! Unhappy virgins, at
one time all looked so promising - you watched for a while; you had lamps; you
had more, you had oil in your lamps; and, though they did not endure, but,
unfed, went out, they burned for a time!
Notwithstanding all this, they are
lost - teaching us that it is not enough to make a fair appearance; to have
been the subjects once of religious impressions; to have heard the Word of God
gladly; to have felt some anxiety about our souls, and to have made some
movements in the direction of salvation. We see in them how they who are near
to the kingdom may yet never reach it - wrecked at the harbour-mouth, within
hail of friends and sight of home. If such things are done in the green tree,
what shall be done in the dry?
Let this case induce every man to prove his
own work by such questions as these. Have I been converted? Do I know my heart
to be changed? Have I something else to rest on as evidence of being in Christ
than merely serious impressions, some occasional good thoughts, and fitful
seasons of religious feelings - being well inclined, to use a common
expression? Have I oil not only in the lamp but in the vessel ? - in other
words, have I the grace of God in my heart ? - the love that burns, the faith
that endureth to the end? Not he whose light is blown out by every gust of
temptation; nor he whose light, a mere lamp of profession, fails amid the
trials of death, and, going out, leaves him to darkness and despair; but "he,"
says our Lord, "that shall endure unto the end, the same shall be saved."
THE SLEEP OF THE VIRGINS.
The scene is one of repose - no
sounds, but measured breathing; and by the lamps dimly burning, ten forms are
seen stretched out in various attitudes, but all locked in the arms of sleep.
How unlike sentinels; watchers; persons waiting a Bridegroom's arrival, and
ready at any moment for the call to go forth to meet him - they sleep like
infants who have nothing to do or care for; or like sons of toil at the close
of day, when their day's work is done. Were even the wise virgins right in
yielding to sleep in such circumstances? They are not distinctly blamed; and so
far as their own safety was concerned, they suffered no loss by it. With oil
not in their lamps only, but in their vessels, being constantly prepared for
the Bridegroom's coming, they might go to sleep - they had at least some excuse
for sleeping. In one sense, their work was done; and so, in one sense, is ours,
if having received Christ and the grace of God into our hearts, we have made
our calling and election sure.
Firstly, The sleep of the wise
virgins may indicate that peace which they are invited and entitled to enjoy
who have sound, scriptural, indubitable evidence in their hearts and lives,
that justified by faith they are at peace with God - and so, as Paul says, may
"be careful for nothing." If that is all which is meant by their sleep,
let those whom they represent sleep on, and take their rest. The peace of God,
which passeth all understanding, keep your hearts and minds through Jesus
Christ! Never trouble yourselves about death - to you it is gain, and cannot
come too suddenly, or too soon. He who lives in Christ is habitually prepared
to die; and what more grace is needed for that hour, will come with it. "My God
shall supply all your need."
But what is wisdom in some, is folly in
others. He may sleep, rocked in the cradle of the billows, whose vessel rides
at anchor; not he who is drifting broadside on to the roaring reef. He may
sleep who pillows his head on a royal pardon; not he who, pallid and exhausted
by the trial, a downstricken. and haggard wretch, enters a cell which, he
leaves not but for the scaffold, unless he obtain mercy. These foolish virgins
ought never to have slept till, applying to the proper quarter, and, if
necessary, selling their very jewels for oil, they stood prepared for the
Bridegroom's coming. Nor should any rest, seeking their soul's salvation,
having it for their first thought in the morning, and their last at night, till
they have found it; and obtained a good hope that their sins have been washed
away in the blood of the Lamb and Son of God - that God himself is now their
Father, and heaven shall be hereafter their blessed home.
Secondly,
By the sleeping. as well of the wise as of the foolish, our Lord perhaps
teaches, what the best will be readiest to admit, that even God's people are
not so watchful as they should be; and would be, were they constantly to live
under the feeling that they know neither the day nor hour when the Son of Man
cometh. Should he come this moment, who, in a sense, are ready to meet him? Are
your faith and love, your humility and holiness, in as lively exercise; are
your thoughts, all your wishes, and imaginations; is the tone of your
conversation, and the daily tenor of your life, such as you would wish them to,
be at the Bridegroom's coming? None will say so. Therefore let us not sleep ;
nor, with so much to do, act as if we had nothing to do. 0 that we could enter
on each day's duties, and close each day's work, as if we had possibly seen our
last sunrise, or last sunset. That were not a frame of mind inconsistent with
earthly enjoyments. No! How bright the sky, how sweet the song of birds, how
beautiful the wayside flowers, how full of pleasure everything to that
sun-browned man, who expects, in a few more hours, and after long years of
exile, to find himself at home.
Besides, these virgins who lie there
asleep, ignorant of their wants and insensible to their danger, what reasons do
they form for the wise employing the precious hours otherwise than in slumber!
It might have proved another night to them had the wise been wakeful. Had they
shaken up the sleepers, pointed them to their empty vessels, pleaded with them,
and entreated them, while there was time, to go and buy, the lost might have
been saved - the door that shut them out might have shut them in. And what true
Christian may not have his hands full of such Christ-like work? Among our
acquaintances, the members, perhaps, of our families, are there not some who,
careless of their souls, and with less appearance of religion than these.
foolish virgins, are not prepared for a dying hour? They would, I fear, be
lost, were the Bridegroom to come now. May the idea of that, of seeing them
shut out, hearing their plaintive cries, seeing them stand at the bar of
judgment pictures of despair, wringing their hands in hell, saying to
themselves, "Oh, if my father, my mother, my brother, my sister, my friend, my
minister, had only warned me, and pleaded with me, I might never have been
here," haunt us, and lie so heavy on our consciences that we shall find no rest
till we have implored them to seek a Saviour, to flee from the wrath to come.
Thus, going to the work in dependence on the Spirit of God, and with the
tenderness, gentleness, modesty, and humility of true Christian love, have many
who had neither genius nor intellect been wise to win souls to Christ.
THE SUDDENNESS OF THE BRIDEGROOM'S COMING.
Every stroke which our pulse
beats, strikes the knell of a passing soul. There are sixty human lives go out
every minute. But while that is the average number, death, each day, like the
tide, has its flow and ebb. As harmonizing with its gloomy, scenes, night is
the most common period for dying. She throws her sable veil over the appalling
features of life's last struggle. It is most frequently at what is called "the
turn of the night" that, in those rooms whose lighted windows contrast with
darkened streets, and within whose walls spectators watch through their tears
the last throes of expiring nature, that the cry arises, "Behold, the
Bridegroom cometh !" At that hour the cry rose in Egypt when a startled nation
woke - and there was not a house in which there was not one dead. So also often
on the deep - at midnight, a shock, a crash; and springng from their beds,
alarmed passengers rush on deck to see a strange ship vanishing like a phantom
in the gloom, and their own, by a gaping wound that admits the sea, sinking
into a sudden grave - there is a fearful cry, "Behold, the Bridegroom cometh :"
they wake to hear it, and, sinking, hear no more. How loud and sudden that cry
rose at midnight in the mighty tenement that a year ago shook this city by its
fall, and buried in its ruins half a hundred corpses. They slept, nor woke, but
to find themselves, to their astonishment, out of this world, and in another -
standing before their Judge. How great their surprise; happy if not how great
their dismay!
Nor does death surprise its victims only in such accidents.
Foreseen by others, how unexpectedly does he often come to the person most
concerned! Oh, the lying that is practised beside many deathbeds! All engaged
in a conspiracy to deceive the victim, verily the tender mercies of the wicked
are cruel. Everything serious forbidden; every hint of death forbidden;
everything that could excite alarm forbidden: a dying chamber is turned into a
stage for players, who wipe away their tears before they enter, and wear a
lying mask of ease and smiles and hopes, when hope herself is dead. Everybody
sees the approach of death, yet not one is found kind and honest enough to
speak of it. And they talk of spring who know that its flowers shall bloom on
the victim's grave; they talk of journeys who, know that these poor feet are
journeying onwards to the tomb; they talk of dresses who know that that
emaciated form shall wear no robe but the shroud of death: the whole scene is
like that old pageant of heathen worship, where they crowned the lambs with
garlands, and led them to the slaughter with dances and music.
In various
ways it belongs, if I may say so, to the chapter of accidents, whether our
death may not be as sudden and unexpected as the coming of the Bridegroom here,
or as the second advent in which our Lord shall appear with the surprise of a
thief in the night. What may happen any day it is certainly wise to be prepared
for every day. So men make their wills; but so, alas, they don't mind their
souls! This ye should have done, but not have left the other undone. If there
is no lawyer, but, if you have any property to dispose of, and would not have
your death the signal for quarrels and lawsuits and heart-burnings, will advise
you to make a settlement, nor delay one day to do so, oh, how much more need to
make your peace with God, and prepare your eternal rather than your temporal
affairs for death - to make it all up with him who is willing to forgive all,
and is now tarrying on the road to give you time to get oil, and go. forth with
joy to the cry, "Behold, the Bridegroom cometh !" Seek Christ this day - this
hour - this moment. On its decision may hang your irrevocable, fixed, eternal
destiny. There is hope for you now; to-morrow there may be none.