Behold, the bridegroom is coming; go out to meet him!

Oil lamps at Lenten Vespers Service, Cathedral of St. James, Armenian Patriarchate of Jerusalem

 "Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom.  Now five of them were wise, and five were foolish.  Those who were foolish took their lamps and took no oil with them, but the wise took oil in their vessels with their lamps.  But while the bridegroom was delayed, they all slumbered and slept.  And at midnight a cry was heard:  'Behold, the bridegroom is coming; go out to meet him!'  Then all those virgins arose and trimmed their lamps.  And the foolish said to the wise, 'Give us some of your oil, for our lamps are going out.'  But the wise answered, saying, 'No, lest there should not be enough for us and you; but go rather to those who sell, and buy for yourselves.'  And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut.  Afterward the other virgins came also, saying, 'Lord, Lord, open to us!'  But he answered and said, 'Assuredly, I say to you, I do not know you.'  Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming."

- Matthew 25:1-13

In recent readings, Jesus has been describing end times and the time of His second coming, in a discussion which has also included a prediction of the destruction that is to come in Jerusalem and to the temple.  In yesterday's reading, Jesus said, "Who then is a faithful and wise servant, whom his master made ruler over his household, to give them food in due season?  Blessed is that servant whom his master, when he comes, will find so doing.  Assuredly, I say to you that he will make him ruler over all his goods.  But if that evil servant says in his heart, 'My master is delaying his coming,' and begins to beat his fellow servants, and to eat and drink with the drunkards, the master of that servant will come on a day when he is not looking for him and at an hour that he is not aware of, and will cut him in two and appoint him his portion with the hypocrites.  There shall be weeping and gnashing of teeth."

  "Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom.  Now five of them were wise, and five were foolish.  Those who were foolish took their lamps and took no oil with them, but the wise took oil in their vessels with their lamps.  But while the bridegroom was delayed, they all slumbered and slept.  And at midnight a cry was heard:  'Behold, the bridegroom is coming; go out to meet him!'  Then all those virgins arose and trimmed their lamps.  And the foolish said to the wise, 'Give us some of your oil, for our lamps are going out.'  But the wise answered, saying, 'No, lest there should not be enough for us and you; but go rather to those who sell, and buy for yourselves.'  And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut.  Afterward the other virgins came also, saying, 'Lord, Lord, open to us!'  But he answered and said, 'Assuredly, I say to you, I do not know you.'  Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming."  My study bible says that this parable illustrates the need for being spiritually prepared while the bridegroom (who is Christ) is delayed in His return.  So, the parable illustrates the place of the Church while we await His return.  The Kingdom, my study bible says, is frequently portrayed as a marriage between Christ and His Church (see 22:1-14).  The marriage will be consummated at the end of the age when the Bridegroom returns to escort His Bride -- the Church -- into the eternal wedding banquet.  But the parable, similar to the one about the Wedding Banquet in 22:1-14, gives us a sense of the weighty matters of our own practice of virtue and our preparation for this time.  It's important that we understand that the word for "oil" in Greek, ἔλαιον/elaion (meaning olive oil) and the word for "mercy" ἔλεος/eleos sound alike.  Moreover, olive oil was the basis for all healing balm and medicine of Christ's time.  It was also used for anointing at feasts.  So when we hear this word oil, we should understand it as akin to the mercy of God which we can also receive and share with others in our own practice of faith and virtue.  My study bible says that the wise virgins are those who practice charity and mercy in their earthly lives, and the foolish are those who squander God's gifts upon themselves alone.  Moreover, the fact that all the virgins slumbered and slept is traditionally seen as a metaphor for death; in our world the virtuous will die together with the wicked.  The cry at midnight is the Second Coming, when all will rise together for judgment.  My study bible adds that the inability of the righteous to share their oil isn't to be interpreted as a lack of generosity.  Instead, it teaches us that, like the one without the wedding garment in that parable,  one will not be able to enter without one's own faith and virtue.  And secondly, the nature of life in this world is one given with time; that is, time for repentance and change.  At the very least, it seems, we are required to at least have begun or become capacity of the process of repentance toward the practice of mercy and virtue before earthly death (see verse 26 in the parable of the Rich Man and Lazarus found in Luke's Gospel).  

It seems to me that there is another obvious point to the parable of today's reading, which is given in the context of the Second Coming.  Jesus finishes with a warning:  "Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming."   In the previous verses, in the story of the Faithful Servant and the Evil Servant (see yesterday's reading, above), Jesus warned that "the master of that servant will come on a day when he is not looking for him and at an hour that he is not aware of, and will cut him in two and appoint him his portion with the hypocrites."  All of this tells us that Jesus' warnings are repeatedly given in the context of the sense in which His Return will mean an end to the possibility of faithful practice of virtue and charity.  There will be no time left as we know it for change and repentance.  From the earliest times of the Church, Church Fathers, schooled and steeped in classical philosophy, have wondered about the nature of time in our world, especially as it relates to our capacity for repentance and for salvation.  In modern times, theologians continue to debate the nature of repentance and possibilities of universal salvation (called Universalism).  I myself could not possibly weigh in on such a subject, except to suggest that Jesus gives us many warnings about the need to at least begin the practice of the capacity for repentance.  Repentance, by its very nature, means that we are willing to give up something of ourselves, to reduce and change our practices of selfishness and self-centeredness.  As Jesus has given us metaphors for such change that illustrate even a removal of a precious body part (hand or eye or foot), we know that overall in His ministry the nature of sacrifice is one that we must learn to embrace as part of the process of following Him.  Christ's vivid illustrations of giving up even what seems precious and necessary in order to remove from ourselves self-centered impulses which harm others or cause sin teach us in somewhat drastic terms how necessary it is to learn what change is for.  Over the course of our past readings, and in the context of the end times and His return, He gives us again warnings that our time in this world is limited, and meant to be used for something.  When we forget what we are to be about, then we squander our time -- this time meant to give us the capacity to reflect and turn again and reconsider, and literally "change out minds" (the meaning of the Greek word for repentance).  But how do we get there?  In today's parable, it seems, we could consider our "work" of mercy and faith; that is, through the practices of our faith we learn of God's mercy and love for us, and we seek in exchange to allow that to work in us.   Here is an essential practice of our faith:  as we experience God's love, so we are prepared to practice it.  How else may we experience that love except by turning to God in faith for guidance in our lives, correction of our errors, and recognizing our need for that love?  In this way, we fill our lamps through the work of faith, and, as today's parable illustrates, no one else can do this for us.  Moreover, in recent readings we are repeatedly reminded of the practice of prayer, a necessary part of establishing communion with God, exchanging and learning love, and being capable of sharing that into the world.  We may "burn the midnight oil" by our prayers at any time.  In the image above we see the traditional practice of the use of oil lamps in the Church.  In Orthodox practice, oil lamps are frequently suspended before icons of Christ and the saints, but as we see, they also illuminate the Church.  In keeping with our parable given today, olive oil is used as the fuel for illumination, while the flame symbolizes God's light, our prayers, and the ways in which we may follow Christ's instructions to "let your light so shine before men that they may see your good works and glorify your Father who is in heaven" (5:16).  These types of "candles" burning olive oil also stand as an offering to God.  They teach us that in our communion with God, we offer back all of our lives -- even the sad and the bitter --  for God's grace and illumination.  Let us keep in mind that prayer and worship help to keep our lamps full, so that we may shine that light and reflect the true Light born into the world.  His is the light that shines in the darkness, and we are His followers so that we reflect that light as well.  Let us always be ready to meet Him.

The Wise and Foolish

"Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom. Now five of them were wise, and five were foolish. Those who were foolish took their lamps and took no oil with them, but the wise took oil in their vessels with their lamps. But while the bridegroom was delayed, they all slumbered and slept. And at midnight a cry was heard: 'Behold, the bridegroom is coming; go out to meet him!' Then all those virgins arose and trimmed their lamps. And the foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' But the wise answered, saying, 'No, lest there should not be enough for us and you; but go rather to those who sell, and buy for yourselves.' And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut. Afterward the other virgins came also, saying, 'Lord, Lord, open to us!' But he answered and said, 'Assuredly, I say to you, I do not know you.' Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming."

- Matthew 25:1-13

Over the course of the past several readings, Jesus has been teaching his disciples about the destruction that is to come in Jerusalem, and answering their questions about the end of the age and his return. These concepts are bound with one another in Old Testament scripture, and they remain bound as spiritual realities in this gospel as well. (See the previous readings of Do you not see all these things?, The End of the Age, and Heaven and earth will pass away for the earlier part of this discourse.) In today's reading, Jesus gives us the parable of the Wise and Foolish Virgins.

"Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom. Now five of them were wise, and five were foolish. Those who were foolish took their lamps and took no oil with them, but the wise took oil in their vessels with their lamps. But while the bridegroom was delayed, they all slumbered and slept." My study bible has an extensive note on the whole of this text, which I will begin here: "This parable illustrates preparedness, or lack of it, while the bridegroom was delayed (v. 5). The Old Testament prophets portray the covenant between God and Israel as a marriage covenant. The marriage will finally be consummated when the Bridegroom returns at the end of the age and the righteous form a wedding party to go forth to meet him. The Bridegroom represents Christ in his Passion, who dies out of love for his Church (Eph. 5:25-27)." Clearly, the idea that the bridegroom was delayed in this story indicates to us that this period of awaiting his return may indeed be a long one. Certainly it was longer than expected for many of the first disciples of the Church, who felt Jesus' return may happen in their lifetimes, and for many who have followed since, wondering when he will return. I find this concept extremely important, because it is a clear indication that we are to be in a period of waiting - and that truly is the characteristic of the whole history of the church. The important question here is: what are we to do in this period of waiting and expectation?

"And at midnight a cry was heard: 'Behold, the bridegroom is coming; go out to meet him!' Then all those virgins arose and trimmed their lamps. And the foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' But the wise answered, saying, 'No, lest there should not be enough for us and you; but go rather to those who sell, and buy for yourselves.'" My study bible continues in its note: "That the wise virgins also slumbered and slept (v. 5) suggests that once prepared, a person rests as needed. Their refusal to give oil to the foolish ones is not lack of love. It portrays the fact that spiritual preparedness cannot be conveniently given or borrowed. This parable encourages the proper use of God's gifts: to bear fruit. Some interpreters say lamps indicate the gift of purity and holiness, and oil, works of mercy - the grace of the Holy Spirit. Traditionally, virginity has been considered a special 'lamp,' and almsgiving or help to the poor a special 'oil.' " To understand this concept of oil as symbolic of mercy, one has to recall the Greek for mercy. It is eleos, which is the same word for olive oil. As I have written repeatedly in these commentaries, the notion of mercy as oil is extremely pertinent to our understanding of what it is that we pray for when we pray for mercy. Olive oil was the base for all healing balm in the ancient world; and, also, the fuel that burned in lamps to create light. (It is still used among the Greek Orthodox for the lamps that burn in the church and before icons in homes.) So this beautiful symmetry of meanings clearly fits Jesus' teachings about mercy, as in the parable of the Good Samaritan, for example, or the many ways that healing takes place -- spiritual, emotionally, psychologically and physically -- when people in the gospels ask for mercy. Mercy, or the practice of righteousness, is also the way to "let your light so shine before men, that they may see your good works, and glorify your Father in heaven," as we have been taught earlier in Matthew's gospel, during the readings of the Sermon on the Mount. We can't get this fuel, this healing balm, from others in terms of possessing it for ourselves. It is not something to buy and sell, really - it is something we gain through our own relationship in the heart, and that grows as we express it ourselves and open to receive more.

I also quite like the note from my study bible that teaches us that there is a proper time to rest. Being a part of this kingdom is not just about collecting good works. That's not really the way mercy works. Jesus did not hand out free food to the world nor heal everyone en masse. This is not something that works simply in a materialistic way: the gifts of the Spirit are those that make connections between people who are willing to engage and participate in these relationships. The heart must be open - and healing in these gospels transforms people. It is not something merely added to them, but something that changes them and makes them a part of Christ's family through adoption. "Change of mind" is metanoia in the Greek - and that is the word which we translate as "repentance." We should not lose its original meaning and emphasize a negative understanding of this change: it is the change itself - in whatever way that needs to happen - that is important. This change is highly positive, it is a way to lose our delusions and change, to open to spiritual truth and freedom, and our own true natures.

"And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut. Afterward the other virgins came also, saying, 'Lord, Lord, open to us!' But he answered and said, 'Assuredly, I say to you, I do not know you.' Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming." This parable emphasizes clearly our need for preparedness for the event of the return of the Son of Man, or the Second Coming of Christ. How do we do this? By "letting our light so shine" and by practicing mercy - and keeping our fuel with us through relationship. We remember that we also take rest in this relationship, as we "abide in Him." The Spirit connects us with those who need this help and healing and who are open to it. We are here to help one another, and as Jesus has indicated in the previous reading, we are to be like the good stewards who take care of the master's household in as loving a way as the master would himself. This is the way we await the Bridegroom - we keep our lamps full of fuel and burning brightly. There are so many ways to do this, and we remember that we also rest and recharge (refill our oil) in prayer and meditation. In the story of Martha and Mary, Jesus called this the "one thing necessary."

So, the emphasis in Jesus' long discourse on his Second Coming is that we must be prepared. How do we do this? We are to practice mercy and righteousness. We fill up our lamps with oil through prayer and meditation, study and understanding. We cannot neglect our rest in this sense. It is not a question of adding up good works, but a question of living in that relationship of fidelity, of being true to the One whom we await - of being about the master's business, as our previous reading has taught us (and also the next will do, as well). How do you practice and grow mercy and righteousness? How do you refill the fuel of this light? Remember to take rest in Him and do the "one thing necessary" as well. We can't be prepared without it, and without that fuel which will continually change and transform us in our fidelity and relationship to the One we love.