THE THEOCRATIC KINGDOM*
By GEORGE N. H. PETERS
[* VOLUME
3 (pp. 299-308.)]
[Page 299]
THE PARABLE OF THE TEN VIRGINS
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PROPOSITION 181. Our doctrinal position illustrated
and enforced by the Parable of the Ten
Virgins.
In view of
the important teaching of this parable, it deserves, however occasionally
mentioned under several Propositions, special consideration, seeing how
strongly it corroborates our doctrinal conclusions.
OBSERVATION 1. The linking of the parable by the word then
to the preceding context, and the tenor of the parable itself, has led a
multitude of able writers including our opponents, to interpret it as
illustrative of the attitude of the Church at the Second Advent. Consistency
forces such an application because of the express mention of the Second Advent
(Matt. 24:
30, 31),
and the admonitions and warnings to be watchful adjoined (vs. 32-51), so that the parable itself is properly
regarded as illustrating and enforcing the previously given instruction. The
succeeding context, in the parable of the talents, and in the judgment of the
nations, warns us in reference to the ultimate reward dispensed at the Second
Advent. The context, therefore, as well as the parable, enforces the importance
and duty of watchfulness and faithfulness.
Our opponents concede this teaching and application. Thus e, g, Brown
(Com.
Matt. 25:
1) says on then:
At the time referred to, at the close of the
preceding chapter; the time of the Lords Second Coming to reward His faithful
servants and take vengeance on the faithless. Neander (Life of Christ, see. 258)
admits that it was designed to set vividly before the
disciples the necessity of constant preparation for the uncertain time of
Christs Advent. Barnes (Com. loci) says: The meaning
is, when the Son of Man returns to judgment, it shall be as it was in the case
of ten virgins in a marriage ceremony, The circumstances
of the parable do not seem at all to apply to His Coming to destroy
OBSERVATION 2. The application of it, therefore, to the Romans at the destruction of
[Page 300]
This application of the parable by
Universalists and others, if legitimately carried out (as e.g. in Elihu Burritt, etc.), would give us no
personal Second Advent in the future. Not only the general scope and design
forbid it, as seen in the subject-matter preceding and
the declaration subjoined, but the universal opinion of the quite early Church,
having the advantage of nearness to inspired guidance, repudiate such engrafted
meanings. The most varied expositions are given by some in order to get rid of
a future personal Second Advent. Portions of it are used on funeral occasions
to illustrate sudden death, and the Coming of the Son of Man, the Bridegroom,
is made, not a blessed hope but penal in its
nature (comp. Proposition
121). One of the harshest interpretations is that
of Dr. Rutter (Roman Catholic) in
his Life of Jesus,
p. 420, for while retaining the future Second Advent, he makes the slumbering
(drowsiness) of the virgins to be sicknesses,
and the sleeping to be death; the cry is the
last trumpet waking the dead: preparing the lamps is passing in review their
actions, and the oil represents good works, etc. - an interpretation violating the
scope of the parable, making none living at the Second Advent. It is derived from Chrysostom,
Basil, Hilary, etc., and has been adopted by Wordsworth and a few modern writers.
OBSERVATION 3. In the interpretation of the parable, its parabolic form must constantly be observed; and hence not every particular
expression, introduced to fill out the figure or image introduced, is to be
pressed to denote a corresponding relationship in the Church or future.
The violation of this principle, and applicable to parables
generally, has led to fanciful explanations, an accumulation of resemblances
not intended, accommodations not within the design. To illustrate:
Luther (Mise. Sermons, 18, 36), speaking of
the foolish having no oil and going to purchase it, says: Wherefore do they not cry to the bridegroom that they have
no oil? Why do they run to their fellows for oil? The cause is that they have
never truly known the bridegroom, otherwise they would run to him. Now
such an application is a violation of the marriage customs in vogue, and was not designed; the language accords with the usage of the
day and simply illustrates the unpreparedness of the foolish virgins. So much stress is laid on the lamps,
the oil, the Midnight
cry, the slumbering and sleeping, and
exact resemblances are sought out, and insisted on, when the imagery of the
parable derived from the prevailing customs demands such an introduction in
order to more clearly illustrate the leading idea intended, viz., the utter
unpreparedness of some for the sudden Coming of the Master, and hence the necessity
of looking for the same with constant preparation. If every part of the
imagery, designed simply to illustrate and enforce a leading idea or ideas, is
to be pressed to find an analogy, confusion and
diversity (comp. Langes Com. loci),
must ensue, as fancy or imagination may frame analogies.
OBSERVATION 4. This parable is prophetic, being designed to express and enforce
the future unexpected (because not exactly known) Coming of the great Bridegroom,
the certainty of that Coming although delayed, the condition of certain parties
at His Advent, and the result to themselves arising from the state in which
they are found.
The leading idea as Lange
(Com.)
remarks, is readiness
for the Coming of the Lord, and Dr.
Schaff correctly points to verse 13,
which contains the lesson of the parable, confirming this view. So e.g. Barnes remarks: Circumstances in parables 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. In this
parable the scope is to teach us to watch or be ready, verse 13.
OBSERVATION 5. The force of the illustration can only be properly appreciated
by the consideration of the truth which it is designed
to confirm, and of the custom from whence it is derived. The
doctrine to be enforced is, as the context shows, the future Coming of the
Son of Man, who will come at a time when persons will not look for Him,
because the exact time, the day and hour, is not known, and hence the caution (Matt. 21: 42), Watch
[Page
301] therefore: for ye
know not what hour your Lord doth come. The custom from whence the parable is taken, was one familiar to the East. Jesus selects a
particular time in the marriage ceremonial, to illustrate the uncertainty of His
Coming, and the consequences of heeding or not heeding the cautions He already
had given respecting it. It is the time after
the wedding at the house of the brides parents (Hornes Introd., p. 161, Barnes Com. loci, Liscos
On the Parables,
p. 183, Enecyclop.
Relig. Knowl., art. Marriage Ceremony, Smiths Dic. Bible, Meyers
Com. etc.), and after the wedding festival there
(which lasted several days - we are told seven for a maid and three for a
widow), when the bridegroom, with the guests, conducts the bride to his own
house or to that of his father, that is chosen.* The
procession generally started in the evening or night with great pomp, having
torches, songs, and music. This company with the bridegroom, was met by
another, friends of the bridegroom and bride, which, at or near the bridegrooms
house, waited, ready at the first notice of approach to go forth, meet the
procession, unite with it, enter the house, and participate in the entertainment
or marriage supper. This hast company not knowing precisely
the hour or time when the procession would come, made preparation and watched
for its arrival, so that it could enter the bridal party - its union with the
other and privilege of admittance, being indicated by the bearing of lamps, or
burning torches, thus showing that they were friends, and as such could
properly be admitted as guests at the marriage feast. After the
procession entered the house with those who actually
participated in the escort and manifested their friendship and respect for the
bridegroom and bride, the door was shut and admittance refused. Now Jesus takes
this parabolic representation from actual life, and shows from the
uncertainty of the bridegrooms
arrival and the preparedness of the company awaiting him, how
it will be (as the word then implies) at His
future Advent, and, consequently, enjoins watchfulness.**
* Some of the versions expressly
indicate the time. Thus the Syriae, Vulgate, Coptic, and Cranmer Bible, and also Van Ess,
Alioli, Knapp, three MSS., etc., read, the Bridegroom
and the Bride. This, of course, locates the period to be when the Bridegroom is going to His own
house with the Bride. So also Trench, On the Parables, Maldonatus, etc.
** It is significant that Jesus does not take the bridegroom and
his friends as they proceed to the wedding, but in coming from the wedding,
which is fully enforced by Luke 12: 35-38, Let your loins be girded about and your lights burning;
and ye yourselves like unto men that wait for their Lord, when He shall return from the wedding; that, when He cometh and knocketh, they
may open immediately. Blessed are those servants, whom the Lord when He Cometh shall find watching; verily I say unto you, that He
shall gird Himself, and make them to sit down to
meat, and will come forth and serve them. And if He
shall come in the second watch, or come in the
third watch, and find them so, blessed are those servants. This then, while the main
idea of watchfulness is of general application (as the context and analogy of
Scripture show), is specially designed for a class of persons [after the first rapture (Luke 21: 35; Rev. 3: 10)] who await the Lords return from the
wedding. Who these are will appear. Some assume a modification
of the usual custom and a procession of the virgins to meet the bridegroom on
his way to the house of the bride. But this is against
the general usage (comp. Trench, Notes on the
Parables), Langes Com. loci
says: It was the custom among the Jews and Greeks that
the bridegroom accompanied by his friends, went to the house of the bride to lead
her to his own house, and was joined by the virgins, the friends of the bride,
not on his going to fetch the bride, but on his returning with her to his own house.
(Comp. De Wette, Meyer, Lightfoot, Wetstein,
etc.). Such a custom prevails even to this day in
[Page 302]
OBSERVATION 6. The parable being prophetic, and thus delineating what shall truly take place when the Lord Jesus shall return from the wedding,
it must accord fully, be in perfect agreement, with all the other predictions
relating to the subject. The unity of the Word, the integrity
of Scripture, the truthfulness of Jesus as a Teacher, demand such a harmony.
It must, e.g. accord with Rev. 19, in which is foreshown that the marriage of the
Lamb, and the calling to the marriage, supper, is something that appertains to
His Second Advent and the commencement of His glorious reign on earth. But it must do more than this; it must correspond not merely
to the general statements on the subject, but to the exact order of fulfilment pertaining
to that future period. Thus it has been shown (Proposition 130) that the Second
Advent, like the First, is expressive of a period of years; that its beginning
is characterized by a thief-like, concealed Coming and its end by an open
Advent. The question, therefore, is with which stage of the Advent does
the parable best correspond? To this there can be but one answer: it pertains
to the last stage, the open parousia. Let the following
considerations be regarded. (1) It does not relate to the thief-like
Coming because that period, and the events connected therewith, do not correspond
with the parable in the following particulars : (a) There is no public
Coming of the Bridegroom with open pomp and splendour: (b) the resurrection the
first-fruits and the sudden translation of the little flock do not accord with
such a public manifestation being secret and invisible in their nature. (c) there is no return from a wedding, the first stage preceding
it; (d)
believers in Jesus do not at that time all even profess to look for the Advent,
much less go forth to meet the Bridegroom - the great lack of faith evidencing
the contrary; (e) the midnight cry (however applied by some to the past and
the present) has not been sounded, as shown by its effects both on
the wise and the foolish virgins, who rccognised it, and all arose and trimmed
their lamps, and it will not be true at this stage that the cry, Behold the Bridegroom Cometh will cause all
believers, wise and foolish, to arise and indicate a looking for the
Bridegroom, as seen e.g. in the predictions relating to the faithlessness of
the Church; (f) the cry is not raised
by any of these virgins, for it comes outside of them, and hence the incongruity
of persons representing themselves to be wise virgins
and raising the cry, whom the Saviour represents with the foolish to be drowsy and
asleep, being themselves aroused by the cry; it follows that the illustration does
not fit the particulars of the first stage; (g) the parable does not express
the condition of the Church in general as composed of believers and mere
professors, or of two parties, but the image drawn from a party who expected
the coming of the bridegroom (took their lamps and went
forth to meet the bridegroom) made preparation for his coming (with
lamps and oil in them), and when his coming was announced acted in response to their
previous expectation (then all those virgins arose
and trimmed their lamps), and simple analogy requires that it should be
fulfilled in such a body of persons. (2) But it does apply forcibly to the second stage of the Advent and
to the events connected therewith as predicted: (a) the open parousia of Jesus with His saints is after the wedding (Proposition 66)
at
Other points might be presented, but
we doubt the propriety - as already expressed of pressing every part of the
parable. That they all slumbered and
slept is certainly not taken in a bad sense (as some suppose, who make
it to denote being cold and careless, careless and insensible, diminution
of watchfulness, fervour and activity, spiritual
declension, or even pre-occupied with the
secular pursuits of life, engrossed with
pleasures and cares, etc., for this would prove too much for their own
application, showing that no one (for all slept - watched for the Coming
of the bridegroom), because the Saviour does not censure them for being asleep,
a natural result of long waiting, but for the lack of previous preparation, so
that they were not ready when the bridegroom, whom they all anticipated, came.
The imagery is drawn from actual life and natural
sleep is not rebuked in the wise or the foolish, but for the lack oil, the neglect in laying in a suitable supply. Therefore the sleeping is not censured, and the reason lies in the
simple fact that the figure is derived from what actually transpired
in usage at so long a delay, viz., when the parties had made suitable preparation,
if the bridegroom was long delayed, they then deemed it not unsuitable, in view
of their subsequent wakefulness at the coming of the bridegroom in the lengthy
festivities, to snatch a little refreshing sleep. The watching that the
Saviour inculcates is not a self-denial of natural
sleep - required to repair our strength - but a state of mind which anticipates
the Advent and makes previous preparation for it. If an
analogy should be pressed, then it might resolve
itself simply in weariness and flagging of interest at the long delay. Storr (Diss. on Parables) says that the sleeping
of the wise virgins is introduced not as a defect in
the wise virgins, who, on the contrary, are an example of vigilance and prudent
circumspection; but on account of its being necessary to the order of the narrative.
It evinces the extreme carelessness of the foolish, who
deemed their preparation ample enough for the occasion. Trench also (to which Nast,
Com.
is inclined) regards the falling asleep a circumstance required by the
parabolic narration. To make this sleeping the universal
condition of the Church (as some do because all slept) at the period of the
first stage of the Advent, is virtually to declare that none are then found occupying
the posture of watching, which is forbidden by declarations and the translation
of the watching; if thus applied to the Church during the interval between the
two stages, it is also forbidden by the preaching during the interval, the resistance
against the Antichrist even to death, the multitude that came out of the great tribulation,
etc. Dr. Seiss (Parable of the Ten
Virgins, p. 41) makes the sleeping to be that their enthusiasm on the near Advent of their Lord had
abated. Their expectation had lost its ardour. To bring out an analogy,
he has recourse to a history, of our doctrine, its decline and revival, thus
making the parable illustrative not of the period then
to which it refers, but of the entire period of the Churchs history. Our view
avoids this, and other (as midnight cry, by whom given?)
incongruities.
OBSERVATION 7. This application is enforced by considering
the stress of then as connected with the preceding
context. The Saviour had just referred to the translation
(which we, Proposition
130, locate at the first stage of the Advent), and to the cutting
off of the unfaithful and unwatching from the portion of those who look for the
Coming and are prepared, and the natural conclusion follows: then, that is, after this removal and judgment [of
those accounted worthy to escape (Luke 21: 36; cf.
Rev.
3: 10) the Great Tribulation], then shall follow the realization of this illustration.
Able writers, as Dr. Seiss (Last Times, Ap. to last Ed., p. 351), Rev.
Reirieke (Proph. Times vol. 9. p. 46), and others, take the position
that the parable, will only be verified at the open, revealed Parousia, or last
stage of the Advent, although they apply it to the Church in general. This
reference to the Church at that period might be consistently allowed,
if it were not, in view of the reasons assigned, more natural to apply it to the
people addressed. The mention of virgins upon
which so much emphasis is laid, is simply a part of the parabolic dress, being
actually derived from the existing, viz., that maidens thus met, in compliment,
the bridegroom and bride. For although thus designated, a part of them were
foolish; the simple idea being that just as such a party on such an occasion,
were prepared
and unprepared so it will be again at this period. There is danger in pressing every particular,
and even the persons designated in the parable, as seen e.g. in the parable of
the unjust judge. So in reference to the lamps and the oil which are
supposed by many to find their exact fulfilment in profession and grace, they are
only introduced (as seen e.g. in the recommendation to the foolish to go to
the oil merchants to buy) to fill out the imagery of the custom, and
bring forth the fact of preparation and the lack of it. The number ten is still more applicable to the Jew than to the
Church, seeing (Langes Com, loci)
that ten formed a company with the Jews, also a family
to eat the passover; ten Jews living in one place formed a congregation and should
be provided with a synagogue; ten lamps or torches were the usual number in
marriage processions. The main idea, however, that some would be prepared
and others unprepared for this Coming is to be pressed.
OBSERVATION 8. If it were allowable to read in the first verse, And went forth to meet the bridegroom and the bride
(as Maldomatus and others, and decidedly
favoured by Trench, Notes on the
Parables, p. 237), it would
confirm our view. However this may be, it is certain, from the usage referred
to, that these virgins join the procession on the return of the Bridegroom with the
bride to their future abode (Observation 5
and note). This accords with the previous withdrawal of the
144,000 (Proposition
130), with the Theocratic marriage at
This distinction between the bride and
these virgins who
are guests, is observed by numerous writers (as e.g. Steir, Seiss, Alford, etc.). Dr. Schaff in Langes Com. loci remarks: According to the Millenarian theory the bride is the
restored Jewish Church and the ten virgins represent the Gentile congregations
accompanying her. And he favours some such distinction,
saying: We may perhaps say that she is here, in the
strict interpretation, the Jewish Church and these ten
virgins Gentile congregations accompanying her. It may be repeated that, whatever explanation is given, the
bride is separate and distinct from those invited guests. For usage
compels us, as well its the analogy of Scripture on
the point, to make such a discrimination. Hence on the
phrase went in with Him to the marriage. Barnes (Com.) remarks: The marriage of ceremony took place before the bride
left her Fathers house, but a feast was given at the house of her husband, and which was also called the
marriage, or a part of the
marriage solemnities. In the Truth, vol. 3. No. 9), Dr. Brookes makes the bride to be the redeemed and restored
OBSERVATION 9. The personality of the Second Advent is decidedly
implied and enforced by the parable. The previous and succeeding context
clearly teaches it, and the parable is expressly designed
to illustrate what will occur, in relation to certain parties, at its
realisation. The coming of the [Page 306] bridegroom and bride is personal, the
entire imagery is realistic in marriage, etc., and the simple fact that Jesus
selects the same as illustrative of His own Coming, abundantly confirms our
position, and shows that the same is Pre-Millenarian.
OBSERVATION 10. The Kingdom of heaven is
thus likened. That is, the Kingdom of heaven in its manner of introduction or realization will
meet with such a reception, or bring forth such a result. The covenanted
Messianic Kingdom, as we have in detail proven, pertains to the period of this
Second Advent, and will meet such a reception by the Jews, some
being prepared and others unprepared.
OBSERVATION 11. In reference to the mooted point whether the foolish virgins are wicked,
ungodly, mere professors (or, as some even designate them, hypocrites, etc.), or merely inconsiderate, lacking
forethought; if we were to allow the particulars of the parable to have any
force, then certainly the foolish virgins cannot be regarded as wicked, much
less as hypocrites, or mere professors. For they go out, as
friends or invited guests, to meet the bridegroom; they also have lamps which
contained some oil; with the wise they awaited the Coming, and with them they
slept; when they found that not a sufficiency of oil had been previously provided,
they were solicitous to repair their error, and actually (for they went to buy
and then returned) did furnish their lamps with oil (which, if it denotes [the
indwelling Holy Spirit (Acts 5: 32; 1 John 3: 24, R.V.) and Gods]
grace, etc., shows their moral condition), but
too late. The only marked difference between the two classes consisted
in this: the wise with the oil in their lamps took oil in vessels with them to give a needed supply; the foolish neglected this precaution, and hence
were not ready. The foolish, therefore, are only excluded
from these marriage festivities, but will ultimately be saved.
The writer is forced by the parable
itself, and the general analogy of the Word on this point, to accept of the
view held by Alford (who also lays
stress on the present tense: they are going out,
showing that the lamps had oil, but, not
a sufficiency), Olshausen, Poiret, Fr. Von Meyer, Rudolph, Stier, Bayford, Seiss, and
others, viz., that the five, foolish virgins will only be excluded from the
special blessings connected with this marriage feast, seeing that they are not
divided into good and bad, or into believers and unbelievers; and it is not said that the foolish virgins could
not purchase any oil, but we are left rather to the conclusion that as they
went to buy, they secured it although too late. This application is
resisted, on the other hand, by able writers. Thus e.g. Dr. Brookes (The Truth, vol 3, No. 9) regards it
as a dangerous speculation, because we are
not to allow the five foolish virgins to have been believers, having a mere lifeless
wick and no oil; being designated foolish;
also, the door shut, and the bridegroom
saying, I know you not. He
deprecates mere human opinion, when he certainly advances the same, by
asserting, over against the parable, that they were no believers - when faith
in the coming bridegroom caused them to go forth to meet Him - that they had a
lifeless wick - when the lamp had been burning until midnight - that they had no oil - when the lamps were not out but merely
going out, needing replenishing, and they went to purchase more.
OBSERVATION 12. The door being shut and the declaration I know you not, are, therefore, simply expressive of
exclusion to a position which the others, because of their preparation and
readiness, obtain. It is a fact, as we have previously shown,
that the faithful children of Abraham, including the engrafted and adopted
Gentile believers, shall through the power of resurrection and translation at
the first stage of the Advent be associated with [Page 307] the
Christ as co-heirs or rulers in the Theocratic ordering (this, owing to the
intimate, endearing, and enduring relationship being also represented as a
marriage). To this marriage the Jewish nation
is specially invited under the figure of guests and those who at its
inauguration will accept of the invitation and qualify themselves by a previous
preparation, shall also be particularly associated and honoured. These filling the stations allotted to
them in the Kingdom, no others can be admitted,
however they may afterward enjoy the peace, prosperity and blessedness brought
about by the domination and supremacy exercised. The period of the inauguration
and manifested establishment of the Kingdom, is one also in which those will be honoured who honour Jesus the Christ.
Attention is invited
to the parable of the marriage of the kings son (Matt.
22: 1-14) in its contrast to this one, and yet teaching
precisely the same result. Here the door was shut and no one could enter unless
he had a burning lamp; there even one was found who had not on a wedding garment,
but he only entered the outer apartment or one separated from the room where
the marriage feast was given, where the scrutiny was undergone. So that, so far as the feast was concerned, the
door was shut to him likewise; and this, too, took place (Hornes Introd., vol. 2, p. 162) after the procession
in the evening from the brides house was concluded. Both refer to the
same period and to a
certain qualification needed in order to participate in the marriage
festivities. But the latter introduces some very significant
features, such as the invitation to the Jewish nation to enter into the Theocratic
relationship (marriage of the Son) for the Kingdom tendered to them; the
refusal of the nation to accept of the same; the destruction of the murderers
and the burning up of their city; the call of the Gentiles; and then, at the
time of the marriage the scrutiny of invited guests reveals one utterly
unprepared and who is rejected, thus in a parabolic manner exhibiting the fate
of a
certain class, who at the time of marriage festival shall be considered
entirely unworthy - because in no sense honouring the occasion, but showing
manifest disrespect - of participation in it. The same idea of sifting is presented, and some manifest
inconsiderateness, making no suitable preparation, and are excluded, while
others exhibit positive disrespect and are cut off. The lack of faith,
resulting in lack of moral qualifications essential to a participation in Messianic
blessedness, is evidently presented.
OBSERVATION 13. The midnight cry is one that arose not before the wedding, but after; not before
the procession had started, but after; not before the very last period, but just when expiring. It therefore cannot
possibly be applied as many now do, viz., to the past and present
condition of the Church, some arising and specifically directing attention to
the Second Advent, seeing that the cry as located in the parable with the
bridal procession forbids it.
Besides this, the parable shows that when the cry was raised,
both wise and foolish were aroused by it and acknowledged that Coming, etc.,
which is not true of any warnings uttered by Pre-Millenarianism, Millerism,
etc. Indeed, before the first stage of the Advent it could not
possibly be applied, as the Church is represented as faithless, etc., on
the subject. It pertains to the interval between the two stages, when
these virgins recognise this marriage, acknowledge their relationship to the
bridegroom and bride (as predicted), and then, just when the bridal procession
is to be awaited, anticipate, its coming. It
represents an occurrence at a specified time. viz., when the bridegroom returns
from the wedding, and we cannot, in consistency with the decisive
representation of the parable, antedate its utterance. The cry itself does not, as claimed, come from the wise virgins; they
themselves are aroused by it. It proceeds either from
heralds preceding the procession, or from the procession itself, or else from Gentiles.
The most probable opinion, however, is that it proceeds from Elijah, who (as we show elsewhere in
detail) is specially sent to the Jews during this interval to prepare them for
the open Parousia. The interval itself, as we have contended, is not a brief
period, but may extend to fifty, seventy-five, or more years, and its extent
(after the capture, etc,. of the city by Antichrist, Zech. 14)
serves to explain the delay intimated in the parable.
OBSERVATION 14. The precise time of the open Parousia, the Epiphany, is unknown, just as
the thief-like Coming is unknown as to exact time. The determinate duration of
the interval is something that belongs to God alone. Approximately, as
the virgins themselves did, we may conclude its approach to be near. The [apostasy
of the Church (1 Tim. 4: 1-3; Col. 3: 5, 6, R.V.) and] attitude, professions, etc., of the
virgins while the precise time of the manifestation was something which they
did not know. Hence the express caution annexed: Watch, therefore, for ye know not neither the day nor the hour, wherein the Son of Man cometh.
The caution here is of general application,
and, in view of its decisive language, is certainly opposed to that mathematical
calculation which would determine not only the exact time of the thief-like stage, but also the precise
duration of the interval. While all such chronological estimates way serve to
give, an approximate idea of nearness, on the other hand the confident and
positive exhibitions of time are opposed to the caution of Jesus. The very
uncertainty of the Coming is made the reason why
watchfulness and due preparation should be preserved. The conclusion of the parable
(verse 13) is, therefore, of
general, present application; while specially to be realised in the manner
stated, the caution embraces the Advent as a whole, being comprehensive
in its meaning. Hence the application of the past in
enforcing the constant duty of watching for the Advent, is correct in view of
the summing up of the duty thus enjoined, requisite to both of the stages of
the Advent.
OBSERVATION 15. The parable enforces our position that there will be no conversion of the
world prior to the Second Advent. The condition of the virgins,
the division into prepared and unprepared, the reception of one class and the rejection
of the other, even at the closing period (midnight [i.e. the
time of Gods righteous judgment]), all indicates
that all are not righteous, etc. it evidences
that even in reference to the Jews, Gods own covenanted people, there will be a period of sifting - as often predicted - in order to
determine who are worthy of participating in the glorious marriage festival.
OBSERVATION 16. No matter whether this parable be
interpreted as applying to the Church at the first stage of the Second Advent,
or to the same at the last stage, or to the Jews at the open, manifested
parousia as distinguished from the previous thief-like Coming, it corroborates
and enforces our doctrine respecting the attitude of watchfulness and
preparation for the Second Advent, the certainty and personality of that
Coming, and the blessed results flowing to the righteous from that Advent.
Whatever our views may be respecting it in detail, yet the leading ideas are so
unmistakably given that we cannot mistake.
Hence, while differing, in the details and the application of
a portion of the parable, the Pre-Millenarian aspect of it is decided, and the constant duty of watchfulness is enforced by all writers.
The concluding verse agrees with the general analogy on the duty of looking for
the Coming of the Saviour. Dr. Seiss
(Par. Ten Virgins,
ch. 6), and others ably present this feature, urging an efficient preparation.
Both the thief-like stage and the open Parousia demand this
attitude and qualification, The special favour and
blessing of the Son of Man, the
glorious Theocratic King, can only
be secured by the acceptance of His instructions, and a manifested obedience to the same.
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To
be continued, D.V.