All speculation concerning the time of the Lord's appearing, whether based on assumption, deduction, or calculation of dates, was forestalled by Christ's averment: "But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father."[1159] That His advent in power and glory is to be sudden and unexpected to the unobserving and sinful world, but in immediate sequence to the signs which the vigilant and devout may read and understand, was made plain by comparison with the prevailing social conditions of Noah's time, when in spite of prophecy and warning the people had continued in their feasting and merry-making, in marrying and giving in marriage, until the very day of Noah's entrance into the ark, "And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be."
In the last stages of the gathering of the elect, the ties of companionship shall be quickly severed; of two men laboring in the field, or of two women engaged side by side in household duties, the faithful one shall be taken and the sinner left. "Watch therefore," was the solemn behest, "for ye know not what hour your Lord doth come." In explication of this admonishment, the Lord condescended to compare the suddenness and secrecy of His coming to the movements of a night-prowling thief; and pointed out, that if a householder had certain knowledge as to the time of a burglar's predetermined visit, he would remain on vigilant watch; but because of uncertainty he may be found off his guard, and the thief may enter and despoil the home.
Again likening the apostles to duly appointed stewards in a great household,[1160] the Lord spoke of Himself as the householder, saying: "The Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: Lest coming suddenly he find you sleeping. And what I say unto you I say unto all, Watch." But if the steward grow negligent because of his master's long absence, and give himself up to feasting and unlicensed pleasure, or become autocratic and unjust toward his fellow-servants, his lord shall come in an hour when least expected, and shall consign that wicked servant to a place among the hypocrites, where he shall weep bitter tears of remorse, and gnash his teeth in impotent despair.[1161]
THE NEED OF WATCHFULNESS AND DILIGENCE ILLUSTRATED BY PARABLES.
To more indelibly impress upon the apostles, and, through their subsequent ministry, upon the world, the absolute need of unceasing watchfulness and unwavering diligence in preparation for the coming of the Lord in judgment, Jesus depicted in parables the prospective condition of mankind in the last times. The first of these illustrative portrayals is the Parable of the Ten Virgins. The only report of it we have is that given by Matthew,[1162] as follows:
"Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh."
The story itself is based on oriental marriage customs, with which the Lord's attentive listeners were familiar. It was and yet is common in those lands, particularly in connection with marriage festivities among the wealthy classes, for the bridegroom to go to the home of the bride, accompanied by his friends in processional array, and later to conduct the bride to her new home with a larger body of attendants composed of groomsmen, bridesmaids, relatives and friends. As the bridal party progressed, to the accompaniment of gladsome music, it was increased by little groups who had gathered in waiting at convenient places along the route, and particularly near the end of the course where organized companies came forth to meet the advancing procession. Wedding ceremonies were appointed for the evening and night hours; and the necessary use of torches and lamps gave brilliancy and added beauty to the scene.
In the parable ten maidens were waiting to welcome and join in with the bridal company, the time of whose arrival was uncertain. Each had her lamp attached to the end of a rod so as to be held aloft in the festal march; but of the ten virgins five had wisely carried an extra supply of oil, while the other five, probably counting on no great delay, or assuming that they would be able to borrow from others, or perchance having negligently given no thought at all to the matter, had no oil except the one filling with which their lamps had been supplied at starting. The bridegroom tarried, and the waiting maidens grew drowsy and fell asleep. At midnight, the forerunners of the marriage party loudly proclaimed the bridegroom's approach, and cried in haste: "Go ye out to meet him." The ten maidens, no longer sleepy, but eagerly active, set to work to trim their lamps; then the wise ones found use for the oil in their flasks, while the thoughtless five bewailed their destitute condition, for their lamps were empty and they had no oil for replenishment. They appealed to their wiser sisters, asking a share of their oil; but these declined; for, in a time of such exigency, to give of their store would have been to render themselves unfit, inasmuch as there was oil enough for their own lamps only. Instead of oil they could impart only advice to their unfortunate sisters, whom they directed to go to the nearest shop and buy for themselves. While the foolish virgins were away in quest of oil, the wedding party passed into the house wherein the feast was provided, and the door was shut against all tardy comers. In time the unwise maidens, too late to participate in the processional entry, called from without, pleading for admittance; but the bridegroom refused their request, and disclaimed all acquaintanceship with them, since they had not been numbered among his attendants or those of the bride.
The Bridegroom is the Lord Jesus; the marriage feast symbolizes His coming in glory, to receive unto Himself the Church on earth as His bride.[1163] The virgins typify those who profess a belief in Christ, and who, therefore, confidently expect to be included among the blessed participants at the feast. The lighted lamp, which each of the maidens carried, is the outward profession of Christian belief and practise; and in the oil reserves of the wiser ones we may see the spiritual strength and abundance which diligence and devotion in God's service alone can insure. The lack of sufficient oil on the part of the unwise virgins is analogous to the dearth of soil in the stony field, wherein the seed readily sprouted but soon withered away.[1164] The Bridegroom's coming was sudden; yet the waiting virgins were not held blamable for their surprize at the abrupt announcement, but the unwise five suffered the natural results of their unpreparedness. The refusal of the wise virgins to give of their oil at such a critical time must not be regarded as uncharitable; the circumstance typifies the fact that in the day of judgment every soul must answer for himself; there is no way by which the righteousness of one can be credited to another's account; the doctrine of supererogation is wholly false.[1165] The Bridegroom's condemnatory disclaimer, "I know you not," was equivalent to a declaration that the imploring but neglectful ones, who had been found unready and unprepared, did not know Him.[1166]