THE PARABLE of the TEN VIRGINS


This story has been used to urge folks to use foresight and to be prepared (e.g., in The Jerome Biblical Commentary); to be "filled with the Spirit; to be "watching and waiting" for the return of Christ and the "rapture" of the church (Christ's "second coming"); and it has been applied to the rewarding of His faithful servants and His vengeance on the faithless (Jamieson, Fausset and Brown, and others, take this last position on the parable).  The Concordant Commentary applies this to Christ coming in glory "to enter into covenant relationship with Israel at the commencement of the day of Jehovah, then the kingdom of the heavens will correspond to a marriage feast" (p. 48).  William Barclay says, "In its immediate significance it was directed against the Jews."  It is this last thought that I wish expand, looking at the context leading up to our text.

Just prior to this parable in Mat. 25:1-13, we see in ch. 24:32 the parable from the fig tree.  When you see it sprouting, you know that summer is near, "thus you also... know that He is near - at the doors."  The subject is His coming.  Vs. 34 tells us that that present generation, in which Jesus and the disciples were then living, would by no means pass by till all these things should be occurring.  Still, the subject was His return (which happened with judgment upon the Jewish nation, in A.D. 70).

Next, Jesus uses the analogy of "the days of Noah."  He ends this, along with those in the field, and those grinding grain, by saying in vs. 42, "Be WATCHING, then, for you are not aware on what day your Lord is coming."  Again, the subject is His coming, and the call is to be watching.

Then vs. 43 picks up the theme of "watching," this time for the thief (one who comes at night - before the day - and without warning).  Vs. 44 says, "become ready."

Vs. 45-51 speaks of two types of slaves: the faithful and prudent one (vs. 45), and the worthless (evil) one (vs. 48-51).  Note the contrast.  Yet in each case, the focus is on the "coming of the Lord (Master)."  The faithful one receives reward and advancement in the household.  The worthless one is cut off from the household and "his part [is] placed with the hypocrites."  Now note that this term "hypocrites" is what Jesus often called the Pharisees and the leaders of the Jews.  The worthless slave in this last parable is a figure of the unbelieving leadership of the Jews.  And as in the days of Noah (vs.37-39), so disaster would come upon that generation of Jewish history, and they would weep and show regret (gnash their teeth).  The theme of this entire chapter 24 is the return of the Lord in judgment upon Israel (the Jews of that generation).

Now Jesus does not change the subject when ch. 25 begins (ignore this artificial division of the narrative which begins with ch. 23, continues as Jesus departs from the temple, in 24:1, and ends after 25:46 with the words of 26:1, "And it came to pass, when Jesus had finished ALL THESE SAYINGS...").  Here, we have another contrast: 5 are prudent and discrete; 5 are stupid (foolish).  All ten represent Israel, the virgin daughters of Jerusalem, the Jews of the days of Jesus.  The subject is the same: the coming of the Lord - this time pictured as a bridegroom.  The time of the setting is night: the time before the dawning of the Day of the Lord.  The situation is waiting for His coming.  In waiting for the coming of Messiah, they all were sleeping - like the householder, unaware of when the thief would come.  Paul would have said to them, "Awake you who sleep, and Christ shall give you light."  When the proclamation (evangel) came, concerning the coming of the Christ (the Bridegroom), both the prudent and the stupid went out to meet Him.  Everyone had to put their lamps in order: i.e., adjust that which held the oil and would be a light for their world; they were called to change their world view (the Gr. word is kosmeo: to arrange; to set in order -  to make a "world" or ordered arrangement of their lamps).  The stupid (figure of the Pharisees and scribes) found that their "light" was becoming darkness.  They needed oil (always a figure of the Holy Spirit, the anointing, that which was the source of light in their holy place).  They were advised to go to the source of oil: "Search the Scripture, for in them you suppose that you have eonian life (the oil of the Spirit)."  They could not believe that the Prophet could come out of Galilee.  So while they were debating about the Anointed One (the One who had the oil), He came, and those whose vessels (figures of themselves) were already filled with oil entered the kingdom (figured by the wedding festivities).

The parable of the ten virgins is a picture of the time of that generation: from the first coming of Christ as the Lamb to be slain, to His return in judgment.  The theme is the same as all the rest of the parables leading up to it.  The imperative was to be living prudently, being prepared and watching for His presence.  And in this case, be filled with the Spirit - have oil in your vessel.  This theme continues on through the rest of ch. 25, ending with the sheep and the kids (goats).  There the contrast was between living in love (serving those in need) as mature sheep, and living oblivious to the needs of others, as immature kids.  The message of this latter is the same as that of the ten virgins: some are prepared to enter into His kingdom; others have to remain outside in the dark, and miss the time of celebration, or, still need the purification and pruning work of His fire.  But the message is to all of God's people.  They are virgins; they are clean animals (sheep/goats) of His herd (25:32).  Some are mature; some are not yet so.  What happened to the Jews, in that generation, is a type and a warning for us in our individual lives.  He repeatedly comes to us for something special - when we least expect it.  The message is to watch for Him, in the days of your lives, and to have His oil within yourselves so as to continue as the light of the world.  Your life will be like a wedding feast.

Shalom,
Jonathan