The Ten Virgins. Chapter 25:1-13.
MANY thoughts have been expressed about this parable, and very different interpretations have been given. Those who have not seen the Scripture truth of the Lord’s coming as the believer’s hope, not knowing how to understand it otherwise, have taught that the Bridegroom’s coming is death, or judgment; while some who have accepted the doctrine of the second coming, have missed the true force of the parable, by trying to refer it to the Jewish remnant; and of late some have endeavored to deduce from it the very erroneous doctrine that all the virgins are real Christians; that the practically faithful only are taken to be with Christ at His coming, and the others—though finally saved—are, in chastisement for their unfaithfulness, brought through the great tribulation. Let us see what warrant there is from Scripture for these ideas.
In the first place, this parable cannot set before us the popular notion of the Lord’s coming for His people in death, because all who are removed in this parable are taken away at once—all that were ready. “They that were ready went in with Him to the marriage, and the door was shut.” (verse 10.) This is not the case with believers dying. All do not die at the same time; we know that daily facts are opposed to such a thought. It must therefore have another meaning. Besides, death is not spoken of in Scripture as Christ coming to us, much less as the Bridegroom coming, but that when we die we go to Him— “depart and be with Christ;” it is therefore “to be absent from the body, and to be present with the Lord.” It is quite unaccountable how true Christians can imagine that watching for the Lord’s coming should mean watching for death; and yet who does not know that one of the commonest selections of Scripture for a funeral address, by many in the present day, is the thirteenth verse: “Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.” Where is there a single text of Scripture which shows that the Lord’s coming is connected with the believer’s death?
Nor is there any ground for regarding this parable as setting before us the so-called day of judgment, and for this simple reason—there is not one word, or one idea of judgment in it. Not one person in this parable is judged. Besides, in the judgment of the great white throne, every wicked person who has died is raised again, and the action is entirely confined to the wicked dead; whereas in this parable we are considering it is exactly the opposite: the wicked are untouched, it is simply the “wise”— “they that were ready”—who are removed. Is it possible there can be anything more thoroughly opposed to the thought then, that the parable of the ten virgins describes the day of judgment? because it is not judgment we have here, but the action of Divine perfect love. Christ is evidently presented to us as “the Bridegroom” satisfying the desires of His heart, in receiving to Himself those objects of His affection.
The idea that the Jewish remnant is here set forth is entitled to more respect, though a little consideration will show that it cannot for a moment be sustained. Their hope will not be Christ as Bridegroom, but Christ as King; and that not to remove them, but to come to them on the earth, and reign before His ancients gloriously. Again—they will be too much oppressed and persecuted to have false ones in association with them, or to slumber and sleep while looking for their Deliverer. Further, the action of the Lord then will be entirely opposite, for He will separate the evil-doers from the remnant of Israel, and while He crises as the Sun of righteousness with healing in His wings to Israel, He will at the same time tread down the wicked, for they shall be ashes under the soles of their feet. Thus the words of the prophet Isaiah will be fulfilled— “The day of vengeance is in mine heart, and the year of my redeemed is come.” (Isaiah 63:44For the day of vengeance is in mine heart, and the year of my redeemed is come. (Isaiah 63:4).)
The modern doctrine that the ten virgins are all real Christians, and that only part of them are caught up to meet the Lord in the air, cannot be too severely censured. Not only is it at variance with almost every fundamental principle of the Church of God, but opposed to some of the simplest and plainest instructions of Divine truth. The Church being a body—one body —all the members united to their living Head in heaven by the Holy Ghost—is the idea conceivable that part of this body can be glorified with Christ, and severed from the rest? Besides, will the Bridegroom come and take to the marriage a part of His bride—a portion of that one Church which He loved and gave Himself for? Impossible. Are we not told that He now nourisheth and cherisheth her, and that His purpose is to present her—not a part of her—to Himself, a glorious Church, not having spot, or wrinkle, or any such thing?
Nothing should more awaken our suspicion than finding persons building a grave doctrine on parabolic interpretation. Who does not know that a parable generally presents some main line of instruction, rather than a minute doctrinal discourse. It is quite true that Scripture says, “to them that look for Him shall He appear the second time, without sin unto salvation” (Heb. 9:2828So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. (Hebrews 9:28)); but are not those set in contrast with another class who are appointed to death and judgment? And can there be a true believer, a soul who has tasted the redeeming love of God in Christ Jesus, that does not look in some sense for Christ, however beclouded his hope may be by false teaching? Is there a heart that knows Christ to be precious that is not assured that its perfect satisfaction can only be to see Christ, and be like Christ? But what is the plain teaching of Scripture on the point? Will any that are Christ’s, however feeble or faltering, be left behind when He comes into the air with a shout? Assuredly not. As to the order of the resurrections, we are told “Christ is the first-fruits; afterward they that are Christ’s at His coming.” Mark the Divine statement— “they that are Christ’s.” (1 Cor. 15:2323But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. (1 Corinthians 15:23).) Can anything be more conclusive? Again, we are told “the Lord Himself shall descend from heaven with a shout, with the voice of the archangel and the trump of God, and the dead n Christ”—observe, “the dead in Christ, not the most faithful of those who are in Christ, but “THE DEAD IN CHRIST”— “shall rise first: then we which are alive and remain” (who are the “we,” but all the saints that will be then living on the earth?—not a part of them) shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” (1 Thess. 4:16,1716For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. (1 Thessalonians 4:16‑17).)
Surely nothing more is needed to show how utterly unscriptural is this modern interpretation of the parable of the ten virgins. Like other false doctrines, it is seldom held without other things equally or perhaps more destructive; and this brief exposure of it should be enough to teach us the vast importance of searching the plain testimonies of Holy Scripture to arrive at a just conclusion as to what the counsels of God really are. That we should be faithful to the Lord during His absence is most surely due to Him, and becoming to us; and that He will not be unmindful when He comes of the smallest service rendered to His members, or wrought for His name’s sake, the Scriptures abundantly teach, for He says, “Behold I come quickly, and my reward is with me to give every man according as his work shall be.”