St Matthew Chapter XXV : Verses 1-13
Contents
- Matt. xxv. 1-13. Douay-Rheims text & Latin text (Vulgate).
- Notes on the text.
- Additional Notes: The order of the ceremonies.
Matt. xxv. 1-13
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| The wise virgins took oil and slumbered. J-J Tissot. Brooklyn Museum. |
Tunc simile erit regnum cælorum decem virginibus : quae accipientes lampades suas exierunt obviam sponso et sponsæ.
2 And five of them were foolish, and five wise.
Quinque autem ex eis erant fatuæ, et quinque prudentes :
3 But the five foolish, having taken their lamps, did not take oil with them:
sed quinque fatuæ, acceptis lampadibus, non sumpserunt oleum secum :
4 But the wise took oil in their vessels with the lamps.
prudentes vero acceperunt oleum in vasis suis cum lampadibus.
5 And the bridegroom tarrying, they all slumbered and slept.
Moram autem faciente sponso, dormitaverunt omnes et dormierunt.
6 And at midnight there was a cry made: Behold the bridegroom cometh, go ye forth to meet him.
Media autem nocte clamor factus est : Ecce sponsus venit, exite obviam ei.
7 Then all those virgins arose and trimmed their lamps.
Tunc surrexerunt omnes virgines illæ, et ornaverunt lampades suas.
8 And the foolish said to the wise: Give us of your oil, for our lamps are gone out.
Fatuæ autem sapientibus dixerunt : Date nobis de oleo vestro, quia lampades nostræ extinguuntur.
9 The wise answered, saying: Lest perhaps there be not enough for us and for you, go ye rather to them that sell, and buy for yourselves.
Responderunt prudentes, dicentes : Ne forte non sufficiat nobis, et vobis, ite potius ad vendentes, et emite vobis.
10 Now whilst they went to buy, the bridegroom came: and they that were ready, went in with him to the marriage, and the door was shut.
Dum autem irent emere, venit sponsus : et quae paratæ erant, intraverunt cum eo ad nuptias, et clausa est janua.
11 But at last come also the other virgins, saying: Lord, Lord, open to us.
Novissime vero veniunt et reliquae virgines, dicentes : Domine, domine, aperi nobis.
12 But he answering said: Amen I say to you, I know you not.
At ille respondens, ait : Amen dico vobis, nescio vos.
13 Watch ye therefore, because you know not the day nor the hour.
Vigilate itaque, quia nescitis diem, neque horam.
Notes
Note. — This parable and that of the Talents were delivered by our Lord on Nisan 12 (783 A.U.C.), when sitting on the Mount of Olives. They form part of the great “ eschatological discourse ” which is contained in the 24th and 25th chapters of St Matthew. The parable of the Ten Virgins is a development of the exhortation previously given in St Luke ; Let your loins be girt, and lamps burning in your hands, and you yourselves like to men who wait for their lord, when he shall return from the wedding (xii. 35, 36). In the preceding parabolic simile (xxiv. 45-51) the disciples were warned of the danger of living in sin, lest the master should return from his journey and take them by surprise. In this parable the great truth inculcated is the necessity, not only of having oil in the lamp, but of providing a sufficient supply, so as to be prepared should the bridegroom delay his return, i.e. of persevering to the end in the grace of God, and in the performance of good works.
Interpretation of the Parable of the Ten Virgins.
1. The Bridegroom. Jesus Christ.
2. (and the Bride). The Jewish Church. [the Church Triumphant? Ed.]
3. The ten Virgins. The Church militant expecting the second Advent of Christ.
4. Lamps. The exterior profession of religion.
5. Oil. The true spirit of charity that should animate all good works.
6. The marriage feast. The joys of heaven.
7. The closed door. The exclusion of those who are unprepared for the Coming of Christ.
Lesson. — The great need of watchfulness (as our Lord points out in verse 13), and the obligation of preparing for His Advent.
1. Then. When the Son of God comes to judge the living and the dead.
the kingdom of heaven. The Church militant.
shall . ... he like. Better, “ shall be likened ” (ὁμοιωθήσεται), i.e. shall be compared (not made like), when Christ shall come to judge the world ; what shall then happen will resemble what takes place at an Oriental marriage feast.
ten virgins. In the science of numbers “ten” was considered to represent perfection, possibly on account of there being ten commandments. Hence this was the number of persons required to form a “quorum” for a civil or religious ceremony such as a marriage or a synagogue service.
They are also used in this sense by Abraham. Cf. I beseech thee, saith he, be not angry. Lord, if I speak yet once more : What if ten should be found there? And he said: I will not destroy it for the sake often (Gen. xviii. 32).
taking their lamps went out. This cannot refer to their going forth to meet the bridegroom at midnight (since only five took part in the procession), but to their leaving their respective homes and repairing with their lamps to the place appointed for them to meet together. Oriental lamps were made of terra cotta, in the shape of hollow cups somewhat resembling a modern sauce-boat in shape. There was a round receptacle for the wick and an opening for pouring in the oil, which was kept close at hand in a separate vessel, since the lamps being very small, constantly needed replenishing. On the occasion of a marriage festival, lamps were fastened to a pole and borne aloft in the procession.
to meet the bridegroom. It was customary for a company of young girls to keep the bride company while awaiting the coming of the bridegroom. He came processionally accompanied with his friends. The sounds of the music and the light of the torches or lamps warned the watchers of his approach. The bride’s companions then went out to meet him and to escort him to the house of the bride.
and the bride. These words are probably an interpolation. They are only found in one Uncial and a few Versions. St Jerome accepted them, since he knew well the “Vetus Itala” in which they are found. Their insertion fits in with the usual Oriental marriage customs, for the bridegroom went to fetch his bride from her father’s house, and then conducted her to his home, accompanied by a numerous retinue, composed of their respective friends. If the words “and the bride” be accepted, then the ten virgins must have been waiting somewhere on the road to join in the second procession, and to escort the bride and bridegroom to their own house. This fits in better with the imagery of the parable, since those who attended on the bride in the house, would not have been excluded from the nuptial feast.
2. five .... were foolish, and five wise. The best Uncials (א, B, C, D, L) invert this order. The former were “ foolish ” (fatum, μωραὶ) because they neglected to provide prudently for a possible contingency, i.e. a delay in the arrival of the bridegroom. The others were “wise” (prudentes, φρόνιμοι) because they looked to the future. We are not to understand by the equal division of the ten virgins that the number of reprobate and of the elect will be equal.
3. did not take oil. They had only what was in their lamps, but no additional supply.
4. the wise took oil. Consequently they were prepared for the “ bridegroom tarrying.”
5. bridegroom tarrying. These words point to a certain length of time intervening between the Ascension and the second Advent of Christ. Among the Christians of the primitive Church there was undoubtedly a firm belief that His second coming was very near, and that it would probably take place in their times.
they all slumbered and slept. First they became drowsy and nodded (ἐνύσταξαν), then they fell fast asleep (ἐκάθευδον). Marriages in the East were always celebrated in the evening. Various interpretations have been given of the slumbering of the virgins, e.g. —
(а) The indulgence in certain lesser faults, from which the elect even are not free.
(b) The burden of the cares and tribulations of our daily life.
(c) Forgetfulness of the second Advent.
Some commentators take the sleep as signifying the state of mortal sin, but this meaning cannot be reconciled with the fact that five of the “ wise ” virgins slept.
6. at midnight. This shews how long the virgins had waited, for the wedding feast should have taken place in the evening, not during the early morning hours. The Jews believed that the Messias would come at midnight. Also an ancient tradition gives midnight as the hour both of the Incarnation and of the Nativity. According to St Jerome, there was a tradition that the last judgment would take place at midnight, and he gives this belief as the reason why the Easter vigils were prolonged until after that hour. However, our Lord’s words “ ye know not the hour ” give no authority for this tradition.
a cry made.
“ The cry, which at this midnight hour startles the sleepers, is either that of the retinue running before, or of the jubilant multitude, who, even till that late hour, had waited for the passing of the procession through the streets, and now welcomed it with these acclamations ” (Trench, On the Parables, p. 259). The cry cannot represent that which will wake the dead, for at the last day some will still be alive upon the earth.
7. trimmed their lamps. This consisted in raising the wick, removing the part that was charred, and replenishing the oil which was almost consumed during the long hours of waiting. It was then that the foolish virgins found that they lacked oil.
8. Give us of your oil. This detail of the parable cannot be pressed, since at the hour of judgment the reprobate will know well that each soul will be judged according to its works.
“ The words, however, convey to us the straits and despair to which the wicked shall he reduced on beholding the inevitable damnation to which they are doomed, without any prospect of alleviation or reprieve from the intercession of friends, or the merits of God’s saints, and the unavailing regrets in which they shall indulge at that hour, for not having availed themselves, during life, of the means of securing their salvation ” (MacEvilly, Comm. St Matt., p. 473). The fact that the foolish virgins asked to borrow oil, points out also that sinners will repent when the hour of mercy has passed for them.
our lamps are gone out. Better, “ are going out” (ὅτι αἱ λαμπάδες ἡμῶν σβέννυνται).
9. Lest perhaps there be not enough. The answer of the wise virgins shews that none can be saved through the merits of a fellow-creature. Each must work out his own salvation with fear and trembling. From these words we learn “ that no man can protect us if we are betrayed by our works, not because he will not but because he cannot ” (St John Chrys.). Thus Abraham replied to the rich man : And besides all this, between us and you there is fixed a great chaos: so that they who would pass from hence to you, cannot, nor from thence hither (St Luke xvi. 26).
Note.— The soul that is in a state of grace can profit by the superabundant merits of the saints in order to obtain a remission of the temporal punishment due to sin, but this remission or “indulgence” can only be obtained after the sin, which merited that punishment, has been forgiven.
for us and for you. Even the wise fear lest their oil may fail, i.e. lest they fail to attain salvation. Cf. And if the just man shall scarcely he saved, where shall the ungodly and the sinner appear? (1 St Pet. iv. 18).
go you .... and buy, etc. “ These words cannot mean that those who had no good works should be sent into the world to buy, that is, to procure them. It was said because it was very probable that the foolish virgins would go to buy oil when they could obtain none from the others, and Christ must form a truth-like narrative. Or, if this part have any bearing on the central truth inculcated, it may only be that the foolish and improvident would desire to do good works, and to be diligent in them when the time is past and it is too late” (Maldonatus, p. 304).
10. Now whilst they went, etc. There will be no time for penance when Christ comes to judge the world.
they that were ready, went in. Thus St John saw in the vision granted to him : Let us be glad and rejoice, and give glory to him : for the marriage of the Lamb is come, and his wife hath prepared herself (Apoc. xix. 7).
the door was shut. It was “shut as much for the security and joy without interruption of those within as for the exclusion of those without, for in St Augustine’s beautiful language the heavenly kingdom is one where enemies do not enter, nor friends go forth (ubi non intrat inimicus, nec amicus exit).”
11. Lord, Lord, open to us. These words shew their earnestness, and also their anguish on being excluded.
12. I know you not. He knew them not with a knowledge of love, benevolence, and approbation. Cf. And then will I profess unto them, I never knew you (supra, vii. 23). St Augustine remarks that our Lord’s words “ I know you not” are equivalent to “You know me not.”
13. Watch ye therefore. See Annot on xxiv. 42
Additional Notes
The order of the ceremonies.
The order of the ceremonies monies was as follows: — Late in the evening the bridegroom, with his retinue of groomsmen (“ the children of the bridegroom,” St Matt. ix. 15), set forth, either from his own or his parents’ dwelling. Musicians headed the procession, torchbearers followed, and the wealthy employed runners to give notice of the approach of the bridegroom. The company went direct to the house of the bride. Clad in her wedding garments and surrounded by her maidens, who never numbered less than ten, she awaited the bridegroom. On his arrival at the house of the bride, the marriage ceremony was performed in one of the upper rooms of the house. The betrothed couple stood under a canopy. The bride remained veiled, and both wore crowns, which were exchanged several times during the ceremony. It was not necessary for a priest or rabbi to officiate, an elder sufficed. Standing under the canopy with the cup of blessing in his hand, he invoked a blessing on those present. He then handed a cup of wine to the bridegroom, who after partaking of it handed it to the bride, she drank of it and returned the cup. The bridegroom then drained the contents, and having dashed the cup to the ground, crushed it under his heel. This represented that as long as Jerusalem remained in the hands of the infidels, there could not be constant happiness in any Jewish family. The marriage contract was then read, and all present partook of a cup of wine. The guests then walked round the canopy singing psalms and showering rice upon the bride and bridegroom, who sat beneath the canopy. The ceremony ended with the seven benedictions pronounced by the elder, after which the newly married pair drank of the cup of blessing and passed it round to all the assembled guests. The wedding procession was now formed and the whole party set out for the dwelling of the bridegroom, or if the visitors were very numerous, to some large apartment where the wedding feast took place. As the bridegroom conducted his bride to the banquet, it often happened that their friends who had been waiting with lamps or torches for the procession to pass fell into rank and followed to the house. The streets were generally lined with spectators, many friends were invited to the feast, and the festivities were kept up for at least seven days. All the guests were provided with suitable robes by the host, who also entertained his visitors with various pastimes (see Judges xiv. 12). If the bride was a virgin, it was customary to distribute parched corn among the guests. The bridegroom could claim exemption from military service for a year.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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