Take heed, watch and pray

 

 "Now learn this parable from the fig tree:  When its branch has already become tender, and puts forth leaves, you know that summer is near.  So you also, when you see these things happening, know that it is near -- at the doors!  Assuredly, I say to you, this generation will by no means pass away till all these things take place.  Heaven and earth will pass away, but My words will by no means pass away.

"But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father.  Take heed, watch and pray; for you do not know when the time is.  It is like a man going to a far country, who left his house and gave authority to his servants, and to each his work, and commanded the doorkeeper to watch.  Watch therefore, for you do not know when the master of the house is coming -- in the evening, at midnight, at the crowing of the rooster, or in the morning -- lest, coming suddenly he find you sleeping.  And what I say to you, I say to all:  Watch!"

- Mark 13:28-37 

 

In yesterday's lectionary reading, Jesus warned His disciples:   "So when you see the 'abomination of desolation,' spoken of by Daniel the prophet, standing where it ought not" (let the reader understand), "then let those who are in Judea flee to the mountains.  Let him who is on the housetop not go down into the house, nor enter to take anything out of his house.  And let him who is in the field not go back to get his clothes.  But woe to those who are pregnant and to those who are nursing babies in those days!  And pray that your flight may not be in winter.  For in those days there will be tribulation, such as has not been since the beginning of the creation which God created until this time, nor ever shall be.  And unless the Lord had shortened those days, no flesh would be saved; but for the elect's sake, whom He chose, He shortened the days.  Then if anyone says to you, 'Look, here is the Christ!' or, 'Look, He is there!' do not believe it.  For false christs and false prophets will rise and show signs and wonders to deceive, if possible, even the elect.  But take heed; see, I have told you all things beforehand.  But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light; the stars of heaven will fall, and the powers in the heavens will be shaken.  Then they will see the Son of Man coming in the clouds with great power and glory.  And then He will send His angels, and gather together His elect from the four winds, from the farthest part of earth to the farthest part of heaven." 

 

 "Now learn this parable from the fig tree:  When its branch has already become tender, and puts forth leaves, you know that summer is near.  So you also, when you see these things happening, know that it is near -- at the doors!  Assuredly, I say to you, this generation will by no means pass away till all these things take place.  Heaven and earth will pass away, but My words will by no means pass away."  Once again, the two events of the destruction of the temple at the Siege of Jerusalem and the tribulation through the entire period of history to follow seem to be mixed here.  My study Bible says that this generation refers to all believers at all times (i.e., it is the generation of the Church), and not simply those who were alive at the time of Christ.  His prophecy is that the Church will continue to thrive until His return, regardless of how desperate things might sometimes appear.

 

"But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father.  Take heed, watch and pray; for you do not know when the time is.  It is like a man going to a far country, who left his house and gave authority to his servants, and to each his work, and commanded the doorkeeper to watch.  Watch therefore, for you do not know when the master of the house is coming -- in the evening, at midnight, at the crowing of the rooster, or in the morning -- lest, coming suddenly he find you sleeping.  And what I say to you, I say to all:  Watch!"   Although Jesus declares that the Son does not know the day of His own return. my study Bible says that St. Chrysostom teaches that this is not to be understood literally, but rather as a figure of speech.  The meaning here is that Christ won't reveal the exact day to anyone, and that believers should not be so brazen as to ask it of Him.

 

 As my study Bible emphasizes in its comments, the real byword in Jesus' warnings about end times is His final word here:  "Watch!"  The command to "Take heed, watch and pray" gives us a picture of the condition in which He leaves us.  These are the things He tells us to do, the attitude He wants us to have in His absence, and until His return.  The warning in the parable of the fig tree is clear:  we're supposed to keep our eyes open for the unfolding of these events and the signs He's given that they are coming.  This clearly applies to the people to whom He's directly speaking, as the "abomination of desolation" or the defilement of the Holy of Holies in the temple was something they would understand.  But it also applies to us ("And what I say to you, I say to all"), as we're told of deceivers who come in His name, of "wars and rumors of wars," of natural disasters such as "earthquakes in various places," and "famines and troubles," and that these are but "the beginnings of sorrows" (see Saturday's reading).  He also prophesies persecutions, tribulation, and betrayal by even believers' closest family members.  We can think of worldwide catastrophic events in which all of these things are present, including the persecutions and betrayals of events in recent history such as revolutions and the rise to power of those who would persecute the Church on both far right and far left.  But what Jesus essentially teaches us is that it is our job not to put on rose-colored glasses but always to be aware of our surroundings and to note the events that we see happening.  We are not to live in denial of the reality and possibility of all of these things, but rather to watch for them and be alert to them.  He teaches us to "watch out for yourselves."  Moreover, Jesus also emphasizes our preparedness for the day of His return, also known as the Second Coming.  We're to remember what it is we are supposed to be about as servants and disciples who follow His commands.  He's the Master who leaves the house for a long journey, and expects those whom He's instructed to follow His commands while He's gone, and to find them watchful upon His return -- no matter what unexpected time that occurs.  Our whole attitude is supposed to be one of watchfulness, and to take heed, watch and pray.  This is an effort He asks of us, and one that asks for constant vigilance, not forgetting who we are and what we're to be about, and for Whom we await while we knowingly go about the business of discipleship.  We're to put energy and effort into keeping our Master's house in order the way He wants it to be, our lives working at the things that He's told us are important, caring for the way in which our household runs and the ways in which we treat one another according to His expressed desires.  This attitude of watchfulness extends to mindfulness in prayer and awareness of our surroundings and situations.  In short, He gives us a life plan, a concept for living in these times as He's leaving the world, and we are preparing for His return.  In Luke's Gospel, Christ characterizes the day of His return as one that "will come as a snare on all those who dwell on the face of the whole earth" (Luke 21:35).  As He indicates, we each have our work we're given, and He doesn't want to find us sleeping on our watch.

 

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.

Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom

 "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.  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

 Om Saturday, we read that Jesus taught His disciples, "Now learn this parable from the fig tree:  When its branch has already become tender and puts forth leaves, you know that summer is near.  So you also, when you see all these things, know that it is near -- at the doors!  Assuredly, I say to you, this generation will by no means pass away till all these things take place.  Heaven and earth will pass away, but My words will by no means pass away.  But of that day and hour no one knows, not even the angels of heaven, but My Father only.  But as the days of Noah were, so also will the coming of the Son of Man be.  For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, and did not know until the flood came and took them all away, so also will the coming of the Son of Man be.  Then two men will be in the field:  one will be taken and the other left.  Two women will be grinding at the mill:  one will be taken and the other left.  Watch therefore, for you do not know what hour your Lord is coming.  But know this, that if the master of the house had known what hour the thief would come, he would have watched and not allowed his house to be broken into.  Therefore you also be ready, for the Son of Man is coming at an hour you do not expect.  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 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.  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 -- Christ -- is delayed in His return.  The Kingdom is frequently portrayed as a marriage (22:1-14) between Christ and His Church.  This marriage will be consummated at the end of the age (the subject of Christ's discussion with His disciples over the past several readings, beginning with Thursday's).  It is then that the Bridegroom returns to escort His Bride, that is, the Church, to the eternal wedding banquet.  My study bible adds that this parable is primarily about the virtue of charity and almsgiving.  In Greek the words for olive oil and mercy sound alike and have the same root.  The wise virgins therefore, with lamps full of this oil, are those who practice charity and mercy in life; the foolish are those who squander God's gifts on themselves.    All the virgins slumbered and slept; this is symbolic of death -- the virtuous and wicked will both die in our world.  The cry at midnight is language symbolic of the Second Coming, when all will arise together for judgment.  That the righteous are unable to share their oil is an illustration of first of all the inability to enter the Kingdom without one's own faith and virtue, and secondly, my study bible says, the impossibility of changing one's state of virtue after death (see Luke 16:26).

 Whatever way we look at this parable, one thing is clear:  Jesus is telling this to us in preparation for the time in which we now live, in which we are to be faithful servants (see Saturday's reading, above) while we await His return.  As disciples, we are like virgins awaiting the Bridegroom; our goal is to remain "acceptable" and in good order for the wedding feast.  What exactly does this mean?  Acceptable in this context would belong to the sense in which St. Paul uses it in Romans 12:1-2:  "I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God."   In this case, acceptable means well-pleasing.   Jesus has prepared us for this understanding with the parable of the Faithful Servant and the Evil Servant in Saturday's reading, above, in which it is clear that what He seeks is our following of His commandments, and in particular those commandments to treat one another well -- to love God with all one's heart and mind and soul, and one's neighbor as oneself.  In that parable, Jesus stressed that the one He's made ruler of His household while He's away has to be one who gives food to the servants in due season.  In today's parable He indicates that a part of that food is mercy, grace.  The oil of the lamp is the balm of mercy, healing, grace.  All of these things become synonymous in both language and symbol, as the same olive oil was the base for all healing unguents and even for the fragrant oil with which Christ was anointed in love and gratitude before burial in this passage.  To love God with all our heart and mind and soul is to seek to be like God, to reflect and grow in God's character of love.  We're given a panoply of illustrations through Jesus' words what that means through this simple symbol of oil that means so much.  This practice of grace, mercy, love is the fuel with which our lamps shine as His disciples, through which we may find our way to the Bridegroom.  Let us pay attention!

Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom

 "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 our recent readings, Jesus is in Jerusalem.  It is what we know as Holy Week, the final week of Jesus' earthly lifetime, and Passover Week.   In the past few readings, Jesus has been prophesying the destruction of the temple to come, the wars in Jerusalem, and also speaking of end times and His Second Coming.  In yesterday's reading, He gave a parable of the times in which we live, and how we are to live as His servants:  "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 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 tells us that this parable illustrates the need for being spiritually prepared while the bridegroom -- Christ -- is delayed in His return.   The Kingdom is frequently portrayed as a marriage between Christ and His Church (22:1-14).  The marriage is to be consummated at the end of the age, when the Bridegroom returns to escort His Bride -- the Church -- into the eternal wedding banquet.  My study bible explains that this parable is mainly about the virtue of the practice of mercy.  In Greek, the words for oil and mercy have the same root and sound the same.  The wise virgins are those who practice charity and mercy, while the foolish are those who squander God's gifts.   The fact that all the virgins slumbered and slept indicates death:  in this world the virtuous will die alongside the wicked.  The cry at midnight is the announcement of the Second Coming, when both wicked and righteous arise for judgment.  My study bible adds that the inability of the righteous to share their oil is not due to a lack of generosity.   But it rather illustrates (1) the impossibility of entering heaven without one's own faith and virtue, and (2) the impossibility of changing one's state of virtue after death (see Luke 16:26). 

The ancient lamps mentioned in today's parable were oil lamps.  A small vessel held a "pool" of oil, in which floated a wick.  The lamp would burn until the oil ran out.  These are the lamps of the virgins in the parable, who would go out to meet the bridegroom.  Clearly the Bridegroom is Christ.  In the Greek, the sound of the word for oil is identical to mercy, and so the fuel for our own burning light is the oil of mercy.  Adding another meaning, oil was used as the base for healing balms in the ancient world (see the parable of the Good Samaritan), and so the idea of mercy is intertwined with the use of "oil" in Jesus' parables.   There is another Greek word to study in terms of today's parable, and that is the word for grace.  It is charis/χαρις, from which we derive the word charisma.  The original meaning for charisma in Greek is a gift of grace.  That is, the various God-given gifts each of us has for use, either selfishly or service-oriented -- whether we allow the dictates of mercy to guide us, or we squander those gifts, is really what today's parable is all about.  It's as if Christ is saying that we are each given the opportunity to build that pool of grace and mercy in our own lives through our own considerations and priorities, through the way in which we each live our own life.  This is the fuel that truly burns the lamp with a bright flame, so that we may go out to meet our Bridegroom.  All of Jesus' teachings for preparation of the life to come at His Second Coming regard the practice of mercy as the true key to that life.  The faithful and wise servant cares for the other servants and all in the master's household in order to "give them food in due season" (see yesterday's reading, above).  In today's parable, it is that pool or well, our own supply of mercy and grace, that allows us to "let your light so shine before men, that they may see your good works and glorify your Father in heaven" (Matthew 5:16).   This is the place where we connect our God-given gifts with the ways in which we choose to live -- and that we know that faithfulness is in how we live, not simply what we think or believe.  Can we live within His model of mercy and grace, using our own time and talents for His work and purpose?  How is the pool of grace made deeper and wider by your choices and works?  How is the fuel for the fire of Christ's light made bright through your choices?  This is how we are prepared and awake for His return.  It's how we are to meet Him.

The kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom

 "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 our current readings, it is Holy Week and Jesus is in Jerusalem.  He has made His Triumphal Entry , cleansed the temple, and engaged in confrontation, questioning, and testing by the various parties of the  leadership, with His own challenging responses.  (See readings from June 28 through July 2.)   Speaking in the temple, Jesus then made His final public sermon, an indictment of the hypocritical practices of the leadership, ending with a lament over Jerusalem (see readings of July 4 through July 6).  Leaving the temple, He told His disciples of the coming destruction of the temple, and began to teach them about end times and the time of His return (see readings from Thursday, July 7 and Friday, July 8).  On Saturday, we read that He taught them, "Now learn this parable from the fig tree:  When its branch has already become tender and puts forth leaves, you know that summer is near.  So you also, when you see all these things, know that it is near -- at the doors!  Assuredly, I say to you, this generation will by no means pass away till all these things take place.  Heaven and earth will pass away, but My words will by no means pass away.  But of that day and hour no one knows, not even the angels of heaven, but My Father only.  But as the days of Noah were, so also will the coming of the Son of Man be.  For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, and did not know until the flood came and took them all away, so also will the coming of the Son of Man be.  Then two men will be in the field:  one will be taken and the other left.  Two women will be grinding at the mill:  one will be taken and the other left.  Watch therefore, for you do not know what hour your Lord is coming.  But know this, that if the master of the house had known what hour the thief would come, he would have watched and not allowed his house to be broken into.  Therefore you also be ready, for the Son of Man is coming at an hour you do not expect.  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."  Jesus gives us another parable about "end times" in which His return is likened to a great marriage ceremony, in which He is the Bridegroom.  Again, we're given the image of delay in returning, similar to the image in the parable from Saturday's reading, in which the master of the house was delayed in his return, indicating that the time of His return is something we don't know, and may take longer than we expect.  My study bible notes that the Kingdom is often portrayed as a marriage between Christ and His Church (see Jesus' parable of the Wedding Banquet in chapter 22).  This is the feast of the eternal wedding banquet at the end of the age, when the Bridegroom (Christ) return to escort His Church (the Bride) "home," the union of God and God's people.  This parable focuses again (as in Saturday's reading) on what we're to be doing in preparation for this return of the Bridegroom.  In Greek, the word for oil sounds identical to "mercy."  This is about the virtue of the practice of mercy, such as charity and alms-giving, but mercy takes on a much wider image than that in our understanding.  The wise virgins are those who practice charity and mercy in our worldly lives; the foolish are those who squander God's gifts.  My study bible says the fact that all sleep means all die alike in this life.  The cry at midnight is the Second Coming, when all arise alike for judgment.  Why can the wise not share their oil with the foolish?  Each must "provide" for him or herself by the kind of life one chooses to live.    Again, Jesus' emphasis is on preparedness, and the fact that we do not know when He will return.

"Mercy" is eleos in the Greek.  "Oil" is elaion, coming from the word for olive.  The two words are pronounced alike (the endings in Greek change according to the way the word is used).  Throughout the New Testament, the ties between the two words repeat, such as in the parable of the Good Samaritan, in which the Samaritan treated the wounds of the injured man with oil and wine.  In the ancient world, olive oil was used for many things, from fuel for lamps to a base for fine perfumes to healing balms of all kinds.  We can see the link in the parable of the Good Samaritan between oil and healing as an image of the practice of mercy.  Christ or Messiah means "anointed one."  That is, one upon whom an anointing oil has been poured, indicating an action of God, holiness.  And the Scriptures teach us about the "anointing" of the Holy Spirit.  In Acts chapter 10, Peter says that Jesus was anointed with the Holy Spirit and with power (v. 38), and immediately afterward the text tells us that the gift of the Holy Spirit had been "poured out" on the Gentiles too (v. 45).  The apostles make it clear that the true anointing is from God.  What all of this says is that we are given of this oil, this anointing from God that endows us with the quality and potential of mercy.  As we speak of the gift of the Holy Spirit, mercy is also identified with wisdom and discernment.  That is, good judgment, righteous judgment (John 7:24).  Will we squander this great gift of grace that has been given to us?  What do we do with it?  In this image, the parable is correct:  it is up to each of us to provide for ourselves by the sharing of this gift, by its use in our lives, our practice and growth in the gift.  We can't give our own "goodness" to someone else.  We can share and let our light shine (to use another metaphor contained in the parable of the lamps), but no one can take or give away the choice that belongs to the soul.  This practice and nurturing and growth in this gift  is something we each must do for ourselves.  The oil of Chrismation was given at baptism (and on other occasions) from the earliest establishment of the Church, making firm the tie between "oil" and "mercy" or grace, the anointing of the Holy Spirit.  The practice of Holy Unction is that of anointing, calling for grace to heal all infirmities of body, soul, and spirit.  In these sacraments, oil is used as a sign of God's presence, strength, and forgiveness.  This parable asks us then what we will do with this great gift of grace.  What will we do with this precious ointment that is the fuel for the light we shine, the lamp we light?  It's all in how we value the gift in the first place.  There are those of us who leave it dormant and never touch it, and those whose lives are tinged through and through with it, fuel for the lamp of light that grows brighter and so shines that it glorifies our Father in heaven.  It's all up to us, everything depends on what we love and where our treasure is.