Matt. 25:1-13.
There is something both striking and interesting, to the reflecting mind, in the general movement, at present amongst all classes of Christians. The change which has been wrought, throughout all Christendom, since 1807, is truly astonishing; but especially so, since the early part of 1859. All seem to be more or less aroused. The awakening from a previous sleepy, inactive state, is now very general.
In September, 1857, a City Missionary, was led, doubtless, by God’s Spirit, to commence, in Fulton Street, New York, a noon-day meeting for prayer. It soon became an interesting meeting, and led to many more of a similar character. A great and blessed Revival soon followed. Many thousands of precious souls have been brought, by faith, to Jesus, since then, and made happy in His “great salvation.” In the same month, of the same year, as if by concert, four young men, near Connor, county Antrim, in Ireland, were led, by the same blessed Spirit, to commence, what was termed “The Believers’ Fellowship Meeting.” This humble beginning, like the other, was much owned of God. “The power of prayer” was soon felt in the neighborhood, souls were converted, and the spirit of prayer so prevailed, that in the following year, 1858, prayer meetings were almost innumerable. There were known to be, in one district, on an average, sixteen meetings for prayer every night in the week. Thus the foundations of the great Revival, in the North of Ireland, were strengthening and deepening, through innumerable prayer meetings, for about eighteen months, before it burst forth to public view, and rose to such a glorious height in 1859. A similar, unpretending, humble agency was employed, by the same spirit of prayer, in beginning the work of Revival in Scotland.
But now, in 1860, has the spirit of prayer, or the effects of the Revival, passed away? Far from it. The Lord be praised! Let the second week in January answer. Such a week of prayer! The call from Lodiana was responded to by all parts of Christendom. Never, in the history of the Church, has there been such a week of prayer. And, from all that can be learned, the response was a hearty one. It was a week of real, earnest prayer to God, from every quarter of the globe, for abundant showers of blessing to fall on the Church, and on perishing souls. And, doubtless, an abundant answer has been, and still will be, graciously vouchsafed. Many are now rejoicing in the increased spirit of prayer which still abides, and in witnessing many taking their places, as the true priests of God, in His own house. O, that the work of God, in the uplifting of the hearts of His people, and in the salvation of precious souls, may abound, and increase, a thousand fold!
But what voice—what language—has the present universal movement in Christendom, to the ear of faith? Why all this stir? What has aroused from center to circumference, the professing Church—the once-slumbering and sleeping virgins? Have ministers at home, or missionaries abroad, done it? O, no! All have been taken by surprise, as if suddenly awakened out of sleep. The Master himself, who neither slumbers nor sleeps, has done it. Everything has been moving with Divine rapidity. The time is short. In the riches of His grace, He is sending forth, we verily believe, the solemn midnight cry, “BEHOLD THE BRIDEGROOM COMETH!” The effect of this cry on the slumbering virgins, is distinctly stated. “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.” Both wise and foolish are, unexpectedly, awakened by the midnight cry, and turn out.
The “ten virgins” represent professing Christians, in their individual responsibility to Christ, during His absence. They all, professedly, take a position of moral separation from the world, and go out from it, to meet the Bridegroom —to wait, with lighted lamps, for His promised return, and light Him to His house. “They are not of the world,” says Christ, “even as I am not of the world.” (John 17) Their measure of separation is His own. And that, we know, is by death, resurrection, and ascension. This is the believer’s true position, and the virgins profess to take it. “Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.” This, we find, from the epistles, was actually the case in the days of the apostles.
In almost every epistle, and in every chapter of some epistles, we have the most plain and pointed references to the coming of the Lord as the true hope of the Church. The apostle Paul so fully realized this blessed truth, in his own soul, that he repeatedly speaks of it, as if it would take place in his own life-time. Morally, it was near to him, because dear to his heart. Take a few passages, as a sample of numbers that might be given. “Then 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.” “For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from idols, to serve the living and true God; and to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.” “So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ.” “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him.” “And the Spirit and the bride say, Come. And let him that heareth say, Come.......He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.” (1 Thess. 1:4; 1 Cor. 1:7; 2 Thess. 2:1; Rev. 22) In this last quoted passage, we are taught, that whenever the sinner has heard the life-giving word of Jesus, he is entitled to say, Come. “And let him that heareth say, Come.” This is the blessed privilege of every newly converted soul.
Thus, we learn, that the “wise virgins”—the faithful followers of the Lamb, were characterized in the early days of the Church, by coming out from the world, in heart and spirit, and really looking for their Lord’s return. But He tarries, and they all slumber and sleep. The whole professing Church falls into this state: the “wise” as well as the “foolish.” The truth of the Bridegroom’s coming is lost sight of. Historically, we know, all this has taken place. But the midnight cry is again raised, which announces the near approach of the Bridegroom, and awakens the drowsy virgins. Still, although near at hand, in adorable grace, He yet lingers, and allows some time to elapse between the awakening cry and His arrival. Oh, precious, momentous hour! The eternal destiny of millions hangs upon it! Every moment is more precious than the gold of Ophir, and all rubies! And, oh, dear reader, is not the present that deeply solemn time? Is not the universal cry, Awake, awake! Arise, arise! Unite, unite! Put on strength! Put on activity! the deeply solemn midnight cry of “Behold the Bridegroom cometh; go ye out to meet him.” It is sounding aloud, both near home, and afar off. It is heard and re-echoed throughout all lands.
While the Bridegroom thus delays, the real condition of the virgins is made manifest. “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.” The bright beams of divine Christianity, and the false light of human religiousness, are proved to be widely different things, when the Master’s footsteps are heard. The “wise,” though they had been taking their ease, have oil in their vessels, so that their lamps are soon trimmed and burn brightly. Only those who had lighted lamps could join the Bridegroom, and accompany Him to His house. The light of the Spirit and companionship with Jesus, are the true features of the faithful. But “the foolish” have no oil in their vessels. They lack the very thing that is needed, namely, a personal knowledge of Christ-personal faith in Him, and the indwelling of the Holy Spirit. There is sad ignorance of Christ Himself. Hence they apply to those for oil with whom they have been keeping company. “Give us of your oil,” they say, “for our lamps are gone out.” This the wise could not do, but they direct them to the fountain. Many, very many, blessed be God, have been awakened, since the general arising, not merely to the interest of the movement, but to a deep sense of their own need as sinners. Their first appeal may be to those around them, in whom they have confidence, “give us of your oil.” “Sirs, what must I do to be saved?” The faithful, with joyful hearts, and ready lips, will direct them to the living, overflowing fountain of water. The most devoted evangelist cannot communicate, to the objects of his burning zeal, the grace he has himself received. But he can point them, in a fervent manner, to the heart of God, the native fountain of saving grace, which is free to all. A Christian parent may bend over a graceless child, in the most earnest, entreating manner— he may pray over him—weep over him—but he cannot communicate to his beloved child, one particle of the grace that fills and overflows his own heart. His confidence must be in God alone for the communication of living grace. He only can give life.
But, oh! my dear reader, there is One, to the heights of whose love, no parents can ever rise. One, whose love is infinite—whose grace is boundless—whose tender sympathies are a refuge for the troubled soul—whose heart is the hiding place of all who flee to Him. This One-this peerless, matchless, “only One,” says, in sweetest grace, to all, and to every weary, thirsty soul, “He, every one that come ye, buy, and eat; yea, come, buy wine and milk, without money and without price.” “If any man thirst, let him come unto me and drink.” (Isa. 4:1; John 7:37.) Mark the freeness of the invitation— “every one,” “any man.” It is as wide as the human family— “every one,” “any man.” Blessed grace! And then mark the One to whom the thirsty sinner is invited to come: “Come unto ME,” the blessed Jesus, in whom all fullness dwells. God has sounded the deepest depths of the sinner’s need, and met it all in Christ. “It pleased the Father that in him should all fullness dwell.” All our need is met in Jesus: only believe it, and you must be perfectly and forever satisfied. This is what we are invited to do. “Come unto me, and drink.” Drink freely, drink deeply, drink abundantly. Drink in the truth of the Saviour’s love—His grace—His finished work for sinners—His resurrection from the dead—His glory at the right hand of God—and His coming again to receive us unto Himself. Drink in, also, the blessed truth of the forgiveness of all your sins, through faith in Jesus, your complete justification, and acceptance in the Beloved. Oh, what a full fountain to drink at!
But may any sinner venture, someone may ask, to drink of these living waters? Surely! most surely! “Every one,” “any man,” are the Saviour’s own words. And again, He repeats, “I will give to him that is athirst of the fountain of the water of life freely.” (Rev. 21:6.) He is patiently waiting that you may come to Himself. “The long-suffering of our Lord is salvation.” Oh! then come! Come at once! Come as you are! Come to Jesus, that you may be filled with the holy oil of His Spirit, and be ready to welcome Him at His coming. Oh! it is the heart of Christ we want you to know, and not the mere forms of Christianity— the heart that entreats you to be blessed with His blessedness—to be made happy with His happiness—and to share His bright millennial glory.
Nothing short of this, Ο foolish virgin, Ο careless sinner, will make you ready to join the Bridegroom, and enter with Him into the joys of the wedding feast. Oh! be not careless—do not delay—trifle no longer! The coming of the Lord draweth nigh, and you are still unpardoned— unsaved. There is the sound of judgment in the warning midnight cry. It will indeed be a time of judgment, for all who have rejected the Saviour, or only in name professed to receive Him. It will be a day of darkness and gloominess, a day of clouds and thick darkness. Oh! can you still remain at ease in your sins, as if there were no sin-avenging Judge! Oh! be warned. “Approaching judgments” are no fables, the “iron rod” is no fable—the mouth of hell is no fable—the worm that dieth not is no fable! Ο foolish virgins—Ο formal professors, can you slumber on when the midnight cry is sounding in your ears! “Behold the judge standeth before the door.’’ (Jas. 5) Oh! rebel sinner, against earth’s mighty King, does the sound of coming judgment cause thee no alarm? Canst thou hear of it without a pang—without a shudder? and just go on in thy sins, and with thy pleasures, as if a day of reckoning would never come? Beware, oh, beware! How awful will be the shudder should hell open at thy feet, gaping for thy guilty soul, and thy piercing wail reach no ear of mercy. But now—just now, glory be to God, there is grace for thee. The rich favors of the King may yet be thine, if thou wilt only turn to Him, even at the eleventh hour. Oh! then, at once, with all thy heart turn to Him in faith. Believe God’s word, drop every weapon of thy rebellion, fall at His feet, let Him hear thy cry for mercy; drink no longer at the world’s broken cisterns, but drink at the living fountain of waters, which proceedeth “out of the throne of God and of the Lamb.” So shall thy vessel be filled with fresh oil, and thou shalt be ready at any moment, with lighted lamp and girded loins, to welcome the stately steps of the Bridegroom, join the happy train, and enter into “the joy of thy Lord.”