32nd Sunday of Ordinary Time

Seek her. With the assistance of divine grace, Deuteronomy xxx. 11., and Romans x. 6. The advantages of wisdom invite us to seek her. (Calmet)

Door. Ready to introduce herself. (Haydock) (Proverbs i. 20., and viii. 34., and ix. 1.)

Think. With eager desire to be guided by her maxims. (Calmet)

1. This psalm hath the title, "For David himself, when he was in the desert of Idumæa." By the name of Idumæa is understood this world. For Idumæa was a certain nation of men going astray, where idols were worshipped. In no good sense is put this Idumæa. If not in a good sense it is put, it must be understood that this life, wherein we suffer so great toils, and wherein to so great necessities we are made subject, by the name of Idumæa is signified. Even here is a desert where there is much thirst, and ye are to hear the voice of One now thirsting in the desert. But if we acknowledge ourselves as thirsting, we shall acknowledge ourselves as drinking also. For he that thirsteth in this world, in the world to come shall be satisfied, according to the Lord's saying, "Blessed are they that hunger and thirst after righteousness, for the same shall be satisfied." Therefore in this world we ought not to love fulness. Here we must thirst, in another place we shall be filled. But now in order that we may not faint in this desert, He sprinkleth upon us the dew of His word, and leaveth us not utterly to dry up, so that there should not be in our case any seeking of us again, but that we may so thirst as that we may drink. But in order that we may drink, with somewhat of His Grace we are sprinkled: nevertheless we thirst. And what saith our soul to God?

2. "God, my God, unto Thee from the light I watch"

(ver. 1). What is to watch? It is, not to sleep. What is to sleep? There is a sleep of the soul; there is a sleep of the body. Sleep of body we all ought to have: because if sleep of body is not taken, a man fainteth, the body itself fainteth. For our frail body cannot long sustain a soul watching and on the stretch on active works; if for a long time the soul shall have been intent on active pursuits, the body being frail and earthly holdeth her not, sustaineth her not for ever in activity, and fainteth and falleth. Therefore God hath granted sleep to the body, whereby are recruited the members of the body, in order that they may be able to sustain the soul watching. But of this let us take heed, namely, that our soul herself sleep not: for evil is the sleep of the soul. Good is the sleep of the body, whereby is recruited the health of the body. But the sleep of the soul is to forget her God. Whatsoever soul shall have forgotten her God, sleepeth. Therefore the Apostle saith to certain persons that forgot their God, and being as it were in sleep, did act the follies of the worship of idols--the Apostle, I say, saith to certain persons, "Rise, thou that sleepest, and rise up from the dead, and Christ shall enlighten thee." Was the Apostle waking up one sleeping in body? Nay, but he was waking a soul sleeping, inasmuch as he was waking her, in order that she might be lightened by Christ. Therefore as to these same watchings saith this man, "God, my God, unto Thee from the light I watch." For thou wouldest not watch of thyself, unless there should arise thy Light, to wake thee from sleep. For Christ lighteneth souls, and maketh them to watch: but if His light He taketh away, they slumber. For for this cause to Him there is said in another psalm, "Lighten mine eyes, that I may never slumber in death." ...

3. "My soul hath thirsted for Thee"

(ver. 2). Behold that desert of Idumæa. See how here he thirsteth: but see what good thing is here, "Hath thirsted for Thee." For there are they that thirst, but not for God. For every one that willeth anything to be granted to him, is in the heat of longing; the longing itself is the thirst of the soul. And see ye what longings there are in the hearts of men: one longeth for gold, another longeth for silver, another longeth for possessions, another inheritance, another abundance of money, another many herds, another a wife, another honours, another sons. Ye see those longings, how they are in the hearts of men. All men are inflamed with longing, and scarce is found one to say, "My soul hath thirsted for Thee." For men thirst for the world: and perceive not themselves to be in the desert of Idumæa, where their souls ought to thirst for God....

4. Wisdom therefore must be thirsted after, righteousness must be thirsted after. With it we shall not be satisfied, with it we shall not be filled, save when this life shall have been ended, and we shall have come to that which God hath promised. For God hath promised equality with Angels: and now the Angels thirst not as we do, they hunger not as we do; but they have the fulness of truth, of light, of immortal wisdom. Therefore blessed they are, and out of so great blessedness, because they are in that City, the Heavenly Jerusalem, afar from whence we now are sojourning in a strange land, they observe us sojourners, and they pity us, and by the command of the Lord they help us, in order that to this common country sometime we may return, and there with them sometime with the Lord's fountain of truth and eternity we may be filled. Now therefore let our soul thirst: whence doth our flesh also thirst, and this in many ways? "In many ways for Thee," he saith, "my flesh also." Because to our flesh also is promised Resurrection. As to our soul is promised blessedness, so also to our flesh is promised resurrection....For if God hath made us that were not, is it a great thing for Him to make again us that were? Therefore let not this seem to you to be incredible, because ye see dead men as it were decaying, and passing into ashes and into dust. Or if any dead man be burned, or if dogs tear him in pieces, do ye think that from this he will not rise again? All things which are dismembered, and into a sort of dust do decay, are entire with God. For into those elements of the world they pass, whence at first they have come, when we were made: we do not see them; but yet God will bring them forth, He knoweth whence, because even before we were, He created us from whence He knew. Such a resurrection of the flesh therefore to us is promised, as that, although it be the same flesh that now we carry which is to rise again, yet it hath not the corruption which now it hath. For now because of the corruption of frailty, if we eat not, we faint and are hungry; if we drink not, we faint and are thirsty; if long time we watch, we faint and sleep; if long time we sleep, we faint, therefore we watch....Secondly, see how without any standing is our flesh: for infancy passeth away into boyhood, and thou seekest infancy, and infancy is not, for now instead of infancy is boyhood: again this same also passeth into youth, thou seekest boyhood and findest not: the young man becometh a middle-aged man, thou seekest the young man and he is not: the middle-aged man becometh an old man, thou seekest a middle-aged man and findest not: and an old man dieth, thou seekest an old man and findest not: our age therefore standeth not still: everywhere is weariness, everywhere faintness, everywhere corruption. Observing what a hope of resurrection God promiseth to us, in all those our manifold faintings we thirst for that incorruption: and so our flesh manifoldly doth thirst for God.

5. Nevertheless, my brethren, the flesh of a good Christian and a believer even in this world for God doth thirst: for if the flesh hath need of bread, if it hath need of water, if it hath need of wine, if it hath need of money, if this flesh hath need of a beast, from God it ought to seek it, not from demons and idols and I know not what powers of this world. For there are certain who when they suffer hunger in this world, leave God and ask Mercury or ask Jove to give unto them, or her whom they call "Heavenly," or any the like demons: not for God their flesh thirsteth. But they that thirst for God, everywhere ought to thirst for Him, both soul and flesh: for to the soul also God giveth His bread, that is the Word of Truth: and to the flesh God giveth the things which are necessary, for God hath made both soul and flesh. For the sake of thy flesh thou askest of demons: hath God made the soul, and the demons made the flesh? He that hath made the soul, the Same hath made the flesh also: He that hath made both of them, the Same feedeth both of them. Let either part of us thirst for God, and after labour manifold let either simply be filled.

6. But where thirsteth our soul, and our flesh manifoldly, not for any one but for Thee, O Lord, that is our God? it thirsteth where? "In a land desert, and without way, and without water." Of this world we have spoken, the same is Idumæa, this is the desert of Idumæa, whence the Psalm hath received its title. "In a land desert." Too little it is to say "desert," where no man dwelleth; it is besides, both "without way, and without water." O that the same desert had even a way: O that into this a man running, even knew where he might thence get forth!...Evil is the desert, horrible, and to be feared: and nevertheless God hath pitied us, and hath made for us a way in the desert, Himself our Lord Jesus Christ: and hath made for us a consolation in the desert, in sending to us preachers of His Word: and hath given to us water in the desert, by fulfilling with the Holy Spirit His preachers, in order that there might be created in them a well of water springing up unto life everlasting. And, lo! we have here all things, but they are not of the desert....

7. "Thus in a holy thing I have appeared to Thee, that I might see Thy power and Thy glory"

(ver. 3)....Unless a man first thirst in that desert, that is in the evil wherein he is, he never arriveth at the good, which is God. But "I have appeared to Thee," he saith, "in a holy thing." Now in a holy thing is there great consolation. "I have appeared to Thee," is what? In order that Thou mightest see me: and for this reason Thou hast seen me, in order that I might see Thee. "I have appeared to Thee, that I might see." He hath not said, "I have appeared to Thee, that Thou mightest see:" but, "I have appeared to Thee, that I might see Thy power and Thy glory." Whence also the Apostle, "But now," he saith, "knowing God, nay, having been known of God." For first ye have appeared to God, in order that to you God might be able to appear. "That I might see Thy power and Thy glory." In truth in that forsaken place, that is, in that desert, if as though from the desert a man striveth to obtain enough for his sustenance, he will never see the power of the Lord, and the glory of the Lord, but he will remain to die of thirst, and will find neither way, nor consolation, nor water, whereby he may endure in the desert. But when he shall have lifted up himself to God, so as to say to Him out of all his inward parts, "My soul hath thirsted for Thee; how manifoldly for Thee also my flesh!" lest perchance even the things necessary for the flesh of others he ask, and not of God, or else long not for that resurrection of the flesh, which God hath promised to us: when, I say, he shall have lifted up himself, he will have no small consolations.

8. ...But ye have heard but now when the Gospel was being read in what terms He hath notified His Majesty: "I and My Father are One." Behold how great a Majesty and how great an Equality with the Father hath come down to the flesh because of our infirmity. Behold how greatly beloved we have been, before that we loved God. If before that we loved God, so much by Him we were beloved, as that His Son, Equal with Himself, He made a Man for our sake, what doth He reserve for us now loving Him? Therefore many men think it to be a very small thing that the Son of God hath appeared on earth; because they are not in the Holy One, to them hath not appeared the power of the Same and the glory of the Same: that is, not yet have they a heart made holy, whence they may perceive the eminence of that virtue, and may render thanks to God, nor that to which for their own sakes so great an One came, unto what a nativity, unto what a Passion, they are not able to see, His glory and His power.

9. "For better is Thy mercy than lives." Many are the lives of men, but one life God promiseth: and He giveth not this to us as if for our merits but for His mercy....For what is so just a thing as that a sinner should be punished? Though a just thing it be that a sinner should be punished, it hath belonged to the mercy of Him not to punish a sinner but to justify him, and of a sinner to make a just man, and of an ungodly man to make a godly man. Therefore "His mercy is better than lives." What lives? Those which for themselves men have chosen. One hath chosen for himself a life of business, another a country life, another a life of usury, another a military life; one this, another that. Divers are the lives, but "better is Thy" life "than" our "lives."..."My lips shall praise Thee." My lips would not praise Thee, unless before me were to go Thy mercy. By Thy gift Thee I praise, through Thy mercy Thee I praise. For I should not be able to praise God, unless He gave me to be able to praise Him.

10. "So I will speak good of Thee in my life, and in Thy name I will lift up my hands"

(ver. 5). Now in my life which to me Thou hast given, not in that which I have chosen after the world with the rest among many lives, but that which Thou hast given to me through Thy mercy, that I should praise Thee. "So I will speak good of Thee in my life." What is "so"? That to Thy mercy I may ascribe my life wherein Thee I praise, not to my merits. "And in Thy name I will lift up my hands." Lift up therefore hands in prayer. Our Lord hath lifted up for us His hands on the Cross, and stretched out were His hands for us, and therefore were His hands stretched out on the Cross, in order that our hands might be stretched out unto good works: because His Cross hath brought us mercy. Behold, He hath lifted up hands, and hath offered for us Himself a Sacrifice to God, and through that Sacrifice have been effaced all our sins. Let us also lift up our hands to God in prayer: and our hands being lifted up to God shall not be confounded, if they be exercised in good works. For what doth he that lifteth up hands? Whence hath it been commanded that with hands lifted up we should pray to God? For the Apostle saith, "Lifting up pure hands without anger and dissension." It is in order that when thou liftest up hands to God, there may come into thy mind thy works. For whereas those hands are lifted up that thou mayest obtain that which thou wilt, those same hands thou thinkest in good works to exercise, that they may not blush to be lifted up to God. "In thy name I will lift up my hands." Those are our prayers in this Idumæa, in this desert, in the land without water and without way, where for us Christ is the Way, but not the way of this earth.

11. ...Already our fathers are dead, but God liveth: here we could not always have fathers, but there we shall alway have one living Father, when we have our father-land....What sort of country is that? But thou lovest here riches. God Himself shall be to thee thy riches. But thou lovest a good fountain. What is more passing clear than that wisdom? What more bright? Whatsoever is an object of love here, in place of all thou shalt have Him that hath made all things, "as though with marrow and fatness my soul should be filled: and lips of exultation shall praise Thy name." In this desert, in Thy name I will lift up my hands: let my soul be filled as though with marrow and fatness, "and my lips with exultation shall praise Thy name." For now is prayer, so long as there is thirst: when thirst shall have passed away, there passeth away praying and there succeedeth praising. "And lips of exultation shall praise Thy name."

12. "If I have remembered Thee upon my bed, in the dawnings I did meditate on thee

(ver. 7): because Thou hast become my helper" (ver. 8). His "bed" he calleth his rest. When any one is at rest, let him be mindful of God; when any one is at rest, let him not by rest be dissolved, and forget God: if mindful he is of God when he is at rest, in his actions on God he doth meditate. For the dawn he hath called actions, because every man at dawn beginneth to do something. What therefore hath he said? If therefore I was not mindful on my bed, in the dawn also I did not meditate on Thee. Can he that thinketh not of God when he is at leisure, in his actions think of God? But he that is mindful of Him when he is at rest, on the Same doth meditate when he is doing, lest in action he should come short. Therefore he hath added what? "Because Thou has become my helper." For unless God aid our good works, they cannot be accomplished by us. And worthy things we ought to work: that is, as though in the light, since by Christ showing the way we work. Whosoever worketh evil things, in the night he worketh, not in the dawn; according to the Apostle, saying, "They that are drunken, in the night are drunken; and they that sleep, in the night do sleep; let us that are of the day, be sober." He exhorteth us that after the day we should walk honestly: "As in the day, honestly let us walk." And again, "Ye," he saith, "are sons of light, and sons of day; we are not of night nor of darkness." Who are sons of night, and sons of darkness? They that work all evil things. To such a degree they are sons of night, that they fear lest the things which they work should be seen....No one therefore in the dawn worketh, except him that in Christ worketh. But he that while at leisure is mindful of Christ, on the Same doth meditate in all his actions, and He is a helper to him in a good work, lest through his weakness he fail. "And in the covering of Thy wings I will exult." I am cheerful in good works, because over me is the covering of Thy wings. If thou protect me not, forasmuch as I am a chicken, the kite will seize me. For our Lord Himself saith in a certain place to that Jerusalem, a certain city, where He was crucified: "Jerusalem," He saith, "Jerusalem, how often I have willed to gather thy sons, as though a hen her chickens, and thou wouldest not." Little ones we are: therefore may God protect us under the shadow of His wings. What when we shall have grown greater? A good thing it is for us that even then He should protect us, so that under Him the greater, alway we be chickens. For alway He is greater, however much we may have grown. Let no one say, let Him protect me while I am a little one: as if sometime he would attain to such magnitude, as should be self-sufficient. Without the protection of God, nought thou art. Alway by Him let us desire to be protected: then alway in Him we shall have power to be great, if alway under Him little we be. "And in the covering of Thy wings I will exult."

13. "My soul hath been glued on behind Thee"

Day. The manna dissolved with the sun beams, and God will be served with diligence. --- Flesh. The sensations of my soul affect all my body. (Worthington) --- Thirst is more insupportable than hunger; and the psalmist could not express his ardour better. (Calmet) --- He loves God with all his strength, &c. (Haydock) --- "The soul desires, but the end can be attained only by good works." Carnis laboribus pervenitur. (St. Jerome) --- O how! Protestants, "longeth for thee in a dry," &c. But come is no Hebrew verb, and occurring no where else, is little understood by the Jews. It seems that comu, "as," should be here, to correspond with the following so. "As my flesh thirsts in this, &c., so in the," &c. I shall find no less pleasure in attending thy worship, than a thirsty traveller does in finding water. (Calmet) --- Theodotion agrees with the Septuagint, in considering this as a compound word Greek: posaplos, (Calmet) and we had best stick to the most ancient version. (Berthier)

Land. "O solitude," cries out St. Ephrem, "ladder of heaven, mother of compunction,....and piety, thou art the guardian of the eyes," &c. --- Glory. The ark, (Calmet) or Jesus Christ, the desired of all nations. (St. Jerome) (Haydock) --- I have attended thy worship in spirit, not being able to be present at Jerusalem. (Calmet) (Menochius) (Worthington) --- Thus people, who cannot hear mass, ought to act. (Haydock)

Lives. For these must perish, while heaven remains for ever. (St. Hilary) --- This consolation is preferable to any worldly prosperity. (Worthington)

Hands. Doing good works, as the Fathers explain it. This is the posture of people who pray, or take an oath. (Tertullian) (1 Timothy ii. 8.) (Calmet) --- I will, &c. Comfort is proportioned to suffering for Christ, 2 Corinthians i. (Worthington)

Fatness. With the most exquisite delights of the temple, Jeremias xxxi. 14. (Calmet) --- Thy grace will enable me to give thee due praise (Worthington) with joy. (Menochius)

Bed. I will think on thee both when I retire to rest, and when I get up. (Berthier) --- Thou art my first beginning, and last end. (Haydock) --- At all times I will meditate on thy mercies (Calmet) in bed, and much more, when I arise, (Worthington) as I shall not then be so much oppressed with drowsiness. (Menochius)

1 O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is; 2 To see thy power and thy glory, so as I have seen thee in the sanctuary.

The title tells us when the psalm was penned, when David was in the wilderness of Judah; that is, in the forest of Hareth ( 1 Sam. xxii. 5 ) or in the wilderness of Ziph, 1 Sam. xxiii. 15 . 1. Even in Canaan, though a fruitful land and the people numerous, yet there were wildernesses, places less fruitful and less inhabited than other places. It will be so in the world, in the church, but not in heaven; there it is all city, all paradise, and no desert ground; the wilderness there shall blossom as the rose. 2. The best and dearest of God's saints and servants may sometimes have their lot cast in a wilderness, which speaks them lonely and solitary, desolate and afflicted, wanting, wandering, and unsettled, and quite at a loss what to do with themselves. 3. All the straits and difficulties of a wilderness must not put us out of tune for sacred songs; but even then it is our duty and interest to keep up a cheerful communion with God. There are psalms proper for a wilderness, and we have reason to thank God that it is the wilderness of Judah we are in, not the wilderness of Sin.

David, in these verses, stirs up himself to take hold on God,

I. By a lively active faith: O God! thou art my God. Note, In all our addresses to God we must eye him as God, and our God, and this will be our comfort in a wilderness-state. We must acknowledge that God is, that we speak to one that really exists and is present with us, when we say, O God! which is a serious word; pity it should ever be used as a by-word. And we must own his authority over us and propriety in us, and our relation to him: " Thou art my God, mine by creation and therefore my rightful owner and ruler, mine by covenant and my own consent." We must speak it with the greatest pleasure to ourselves, and thankfulness to God, as those that are resolved to abide by it: O God! thou art my God.

II. By pious and devout affections, pursuant to the choice he had made of God and the covenant he had made with him.

1. He resolves to seek God, and his favour and grace: Thou art my God, and therefore I will seek thee; for should not a people seek unto their God? Isa. viii. 19 . We must seek him; we must covet his favour as our chief good and consult his glory as our highest end; we must seek acquaintance with him by his word and seek mercy from him by prayer. We must seek him, (1.) Early, with the utmost care, as those that are afraid of missing him; we must begin our days with him, begin every day with him: Early will I seek thee. (2.) Earnestly: " My soul thirsteth for thee and my flesh longeth for thee (that is, my whole man is affected with this pursuit) here in a dry and thirsty land. " Observe, [1.] His complaint in the want of God's favourable presence. He was in a dry and thirsty land; so he reckoned it, not so much because it was a wilderness as because it was at a distance from the ark, from the word and sacraments. This world is a weary land (so the word is); it is so to the worldly that have their portion in it—it will yield them no true satisfaction; it is so to the godly that have their passage through it—it is a valley of Baca; they can promise themselves little from it. [2.] His importunity for that presence of God: My soul thirsteth, longeth, for thee. His want quickened his desires, which were very intense; he thirsted as the hunted hart for the water-brooks; he would take up with nothing short of it. His desires were almost impatient; he longed, he languished, till he should be restored to the liberty of God's ordinances. Note, Gracious souls look down upon the world with a holy disdain and look up to God with a holy desire.

3 Because thy lovingkindness is better than life, my lips shall praise thee. 4 Thus will I bless thee while I live: I will lift up my hands in thy name. 5 My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips: 6 When I remember thee upon my bed, and meditate on thee in the night watches.

How soon are David's complaints and prayers turned into praises and thanksgivings! After two verses that express his desire in seeking God, here are some that express his joy and satisfaction in having found him. Faithful prayers may quickly be turned into joyful praises, if it be not our own fault. Let the hearts of those rejoice that seek the Lord ( Ps. cv. 3 ), and let them praise him for working those desires in them, and giving them assurance that he will satisfy them. David was now in a wilderness, and yet had his heart much enlarged in blessing God. Even in affliction we need not want matter for praise, if we have but a heart to it. Observe,

I. What David will praise God for ( v. 3 ): Because thy lovingkindness is better than life, than lives, life and all the comforts of life, life in its best estate, long life and prosperity. God's lovingkindness is in itself, and in the account of all the saints, better than life. It is our spiritual life, and that is better than temporal life, Ps. xxx. 5 . It is better, a thousand times, to die in God's favour than to live under his wrath. David in the wilderness finds, by comfortable experience, that God's lovingkindness is better than life; and therefore (says he) my lips shall praise thee. Note, Those that have their hearts refreshed with the tokens of God's favour ought to have them enlarged in his praises. A great deal of reason we have to bless God that we have better provisions and better possessions than the wealth of this world can afford us, and that in the service of God, and in communion with him, we have better employments and better enjoyments than we can have in the business and converse of this world.

II. How he will praise God, and how long, v. 4 . He resolves to live a life of thankfulness to God and dependence on him. Observe, 1. His manner of blessing God: " Thus will I bless thee, thus as I have now begun; the present devout affections shall not pass away, like the morning cloud, but shine more and more, like the morning sun." Or, "I will bless thee with the same earnestness and fervency with which I have prayed to thee." 2. His continuance and perseverance therein: I will bless thee while I live. Note, Praising God must be the work of our whole lives; we must always retain a grateful sense of his former favours and repeat our thanksgivings for them. We must every day give thanks to him for the benefits with which we are daily loaded. We must in every thing give thanks, and not be put out of frame for this duty by any of the afflictions of this present time. Whatever days we live to see, how dark and cloudy soever, though the days come of which we say, We have no pleasure in them, yet still every day must be a thanksgiving-day, even to our dying-day. In this work we must spend our time because in this work we hope to spend a blessed eternity. 3. His constant regard to God upon all occasions, which should accompany his praises of him: I will lift up my hands in thy name. We must have an eye to God's name (to all that by which he has made himself known) in all our prayers and praises, which we are taught to begin with,— Hallowed be thy name, and to conclude with,— Thine is the glory. This we must have an eye to in our work and warfare; we must lift up our hands to our duty and against our special enemies in God's name, that is, in the strength of his Spirit and grace, Ps. lxxi. 16 ; Zech. x. 12 . We must make all our vows in God's name; to him we must engage ourselves and in a dependence upon his grace. And when we lift up the hands that hang down, in comfort and joy, it must be in God's name; from him our comforts must be fetched, and to him they must be devoted. In thee do we boast all the day long.

III. With what pleasure and delight he would praise God, v. 5 . 1. With inward complacency: My soul shall be satisfied as with marrow and fatness, not only as with bread, which is nourishing, but as with marrow, which is pleasant and delicious, Isa. xxv. 6 . David hopes he shall return again to the enjoyment of God's ordinances, and then he shall thus be satisfied, and the more for his having been for a time under restraint. Or, if not, yet in God's loving kindness, and in conversing with him in solitude, he shall be thus satisfied. Note, There is that in a gracious God, and in communion with him, which gives abundant satisfaction to a gracious soul, Ps. xxxvi. 8 ; lxv. 4 . And there is that in a gracious soul which takes abundant satisfaction in God and communion with him. The saints have a contentment with God; they desire no more than his favour to make them happy: and they have a transcendent complacency in God, in comparison with which all the delights of sense are sapless and without relish, as puddle-water in comparison with the wine of this consolation. 2. With outward expressions of this satisfaction; he will praise God with joyful lips. He will praise him, (1.) Openly. His mouth and lips shall praise God. When with the heart man believes and is thankful, with the mouth confession must be made of both, to the glory of God; not that the performances of the mouth are accepted without the heart ( Matt. xv. 8 ), but out of the abundance of the heart the mouth must speak ( Ps. xlv. 1 ), both for the exciting of our own devout affections and for the edification of others. (2.) Cheerfully. We must praise God with joyful lips; we must address ourselves to that and other duties of religion with great cheerfulness, and speak forth the praises of God from a principle of holy joy. Praising lips must be joyful lips.

7 Because thou hast been my help, therefore in the shadow of thy wings will I rejoice. 8 My soul followeth hard after thee: thy right hand upholdeth me. 9 But those that seek my soul, to destroy it, shall go into the lower parts of the earth. 10 They shall fall by the sword: they shall be a portion for foxes. 11 But the king shall rejoice in God; every one that sweareth by him shall glory: but the mouth of them that speak lies shall be stopped.

David, having expressed his desires towards God and his praises of him, here expresses his confidence in him and his joyful expectations from him ( v. 7 ): In the shadow of thy wings I will rejoice, alluding either to the wings of the cherubim stretched out over the ark of the covenant, between which God is said to dwell ("I will rejoice in thy oracles, and in covenant and communion with thee"), or to the wings of a fowl, under which the helpless young ones have shelter, as the eagle's young ones ( Exod. xix. 4 , Deut. xxxii. 11 ), which speaks the divine power, and the young ones of the common hen ( Matt. xxiii. 37 ), which speaks more of divine tenderness. It is a phrase often used in the psalms ( Ps. xvii. 8 ; xxxvi. 7 ; lvii. 1 ; lxi. 4 ; xci. 4 ), and no where else in this sense, except Ruth ii. 12 , where Ruth, when she became a proselyte, is said to trust under the wings of the God of Israel. It is our duty to rejoice in the shadow of God's wings, which denotes our recourse to him by faith and prayer, as naturally as the chickens, when they are cold or frightened, run by instinct under the wings of the hen. It intimates also our reliance upon him as able and ready to help us and our refreshment and satisfaction in his care and protection. Having committed ourselves to God, we must be easy and pleased, and quiet from the fear of evil. Now let us see further,

I. What were the supports and encouragements of David's confidence in God. Two things were as props to that hope which the word of God was the only foundation of:—

1. His former experiences of God's power in relieving him: " Because thou hast been my help when other helps and helpers failed me, therefore I will still rejoice in thy salvation, will trust in thee for the future, and will do it with delight and holy joy. Thou hast been not only my helper, but my help;" for we could never have helped ourselves, nor could any creature have been helpful to us, but by him. Here we may set up our Ebenezer, saying, Hitherto the Lord has helped us, and must therefore resolve that we will never desert him, never distrust him, nor ever droop in our walking with him.

2. The present sense he had of God's grace carrying him on in these pursuits ( v. 8 ): My soul follows hard after thee, which speaks a very earnest desire and a serious vigorous endeavour to keep up communion with God; if we cannot always have God in our embraces, yet we must always have him in our eye, reaching forth towards him as our prize, Phil. iii. 14 . To press hard after God is to follow him closely, as those that are afraid of losing the sight of him, and to follow him swiftly, as those that long to be with him. This David did, and he owns, to the glory of God, Thy right hand upholds me. God upheld him, (1.) Under his afflictions, that he might not sink under them. Underneath are the everlasting arms. (2.) In his devotions. God upheld him in his holy desires and pursuits, that he might not grow weary in well-doing. Those that follow hard after God would soon fail and faint if God's right hand did not uphold them. It is he that strengthens us in the pursuit of him, quickens our good affections, and comforts us while we have not yet attained what we are in the pursuit of. It is by the power of God (that is his right hand) that we are kept from falling. Now this was a great encouragement to the psalmist to hope that he would, in due time, give him that which he so earnestly desired, because he had by his grace wrought in him those desires and kept them up.

II. What it was that David triumphed in the hopes of.

1. That his enemies should be ruined, v. 9, 10 . There were those that sought his soul to destroy it, not only his life (which they struck at, both to prevent his coming to the crown and because they envied and hated him for his wisdom, piety, and usefulness), but his soul, which they sought to destroy by banishing him from God's ordinances, which are the nourishment and support of the soul (so doing what they could to starve it), and by sending him to serve other gods, so doing what they could to poison it, 1 Sam. xxvi. 19 . But he foresees and foretels, (1.) That they shall go into the lower parts of the earth, to the grave, to hell; their enmity to David would be their death and their damnation, their ruin, their eternal ruin. (2.) That they shall fall by the sword, by the sword of God's wrath and his justice, by the sword of man, Job xix. 28, 29 . They shall die a violent death, Rev. xiii. 10 . This was fulfilled in Saul, who fell by the sword, his own sword; David foretold this, yet he would not execute it when it was in the power of his hand, once and again; for precepts, not prophecies, are our rule. (3.) That they shall be a portion for foxes; either their dead bodies shall be a prey to ravenous beasts (Saul lay a good while unburied) or their houses and estates shall be a habitation for wild beasts, Isa. xxxiv. 14 . Such as this will be the doom of Christ's enemies, that oppose his kingdom and interest in the world; Bring them forth and slay them before me, Luke xix. 27 .

2. That he himself should gain his point at last ( v. 11 ), that he should be advanced to the throne to which he had been anointed: The king shall rejoice in God. (1.) He calls himself the king, because he knew himself to be so in the divine purpose and designation; thus Paul, while yet in the conflict, writes himself more than a conqueror, Rom. viii. 37 . Believers are made kings, though they are not to have the dominion till the morning of the resurrection. (2.) He doubts not but that though he was now sowing in tears he should reap in joy. The king shall rejoice. (3.) He resolves to make God the Alpha and Omega of all his joys. He shall rejoice in God. Now this is applicable to the glories and joys of the exalted Redeemer. Messiah the Prince shall rejoice in God; he has already entered into the joy set before him, and his glory will be completed at his second coming. Two things would be the good effect of David's advancement:—[1.] It would be the consolation of his friends. Every one that swears to him (that is, to David), that comes into his interest and takes an oath of allegiance to him, shall glory in his success; or every one that swears by him (that is, by the blessed name of God, and not by any idol, Deut. vi. 13 ), and then it means all good people, that make a sincere and open profession of God's name; they shall glory in God; they shall glory in David's advancement. Those that fear thee will be glad when they see me. Those that heartily espouse the cause of Christ shall glory in its victory at last. If we suffer with him, we shall reign with him. [2.] It would be the confutation of his enemies: The mouth of those that speak lies, of Saul, and Doeg, and others that misrepresented David and insulted over him, as if his cause was desperate, shall be quite stopped; they shall not have one word more to say against him, but will be for ever silenced and shamed. Apply this to Christ's enemies, to those that speak lies to him, as all hypocrites do, that tell him they love him while their hearts are not with him; their mouth shall be stopped with that word, I know you not whence you are; they shall be for ever speechless, Matt. xxii. 12 . The mouths of those also that speak lies against him, that pervert the right ways of the Lord and speak ill of his holy religion, will be stopped in that day when the Lord shall come to reckon for all the hard speeches which ungodly sinners have spoken against him. Christ's second coming will be the everlasting triumph of all his faithful friends and followers, who may therefore now triumph in the believing hopes of it.

2. The special object of desire was God's perfections as displayed in his worship ( Psa 27:4 ).

3. Experiencing God's mercy, which exceeds all the blessings of life, his lips will be opened for his praise ( Psa 51:15 ).

4. Thus-- literally, "Truly."

will I bless-- praise Thee ( Psa 34:1 ).

lift up my hands-- in worship (compare Psa 28:2 ).

in thy name-- in praise of Thy perfections.

5-8. Full spiritual blessings satisfy his desires, and acts of praise fill his thoughts and time.

With commandment.[3] God's command will in a moment raise and bring all to judgment. --- And the dead, who are in Christ, in the grace of Christ, shall rise first, not as to time, but in dignity. (Witham) --- Shall rise first. Not in order of time, for all shall rise in the twinkling of an eye, but first in order of dignity. St. John Chrysostom, however, thinks that the elect rise before the reprobate, to go before the Lord; whereas the latter shall come behind him, only to appear before the tribunal of justice. (St. John Chrysostom)

In jussu, Greek: en keleusmati, from Greek: keleo, in celeusmate, in voce simul clamantium.

13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 14 For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. 15 For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 16 For 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: 17 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. 18 Wherefore comfort one another with these words.

In these words the apostle comforts the Thessalonians who mourned for the death of their relations and friends that died in the Lord. His design is to dissuade them from excessive grief, or inordinate sorrow, on that account. All grief for the death of friends is far from being unlawful; we may weep at least for ourselves if we do not weep for them, weep for own loss, though it may be their fain. Yet we must not be immoderate in our sorrows, because,

I. This looks as if we had no hope, v. 13 . It is to act too much like the Gentiles, who had no hope of a better life after this; whereas we Christians, who have a most sure hope, the hope of eternal life after this, which God who cannot lie hath promised us, should moderate all our joys and our sorrows on account of any worldly thing. This hope is more than enough to balance all our griefs upon account of any of the crosses of the present time.

II. This is an effect of ignorance concerning those who are dead, v. 13 . There are some things which we cannot be ignorant of concerning those that are asleep; for the land they are removed to is a land of darkness, which we know but little of and have no correspondence with. To go among the dead is to go among we know not whom, and to live we know not how. Death is an unknown thing, and the state of the dead, or the state after death, we are much in the dark about; yet there are some things concerning those especially who die in the Lord that we need not, and ought not, to be ignorant of; and, if these things be really understood and duly considered, they will be sufficient to allay our sorrow concerning them.

1. They sleep in Jesus. They are asleep, v. 13 . They have fallen asleep in Christ, 1 Cor. xv. 18 . Death does not annihilate them. It is but a sleep to them. It is their rest, and undisturbed rest. They have retired out of this troublesome world, to rest from all their labours and sorrows, and they sleep in Jesus, v. 14 . Being still in union with him, they sleep in his arms and are under his special care and protection. Their souls are in his presence, and their dust is under his care and power; so that they are not lost, nor are they losers, but great gainers by death, and their removal out of this world is into a better.

2. They shall be raised up from the dead, and awakened out of their sleep, for God will bring them with him, v. 14 . They then are with God, and are better where they are than when they were here; and when God comes he will bring them with him. The doctrine of the resurrection and the second coming of Christ is a great antidote against the fear of death and inordinate sorrow for the death of our Christian friends; and this doctrine we have a full assurance of, because we believe that Jesus died and rose again, v. 14 . It is taken for granted that as Christians they knew and believed this. The death and resurrection of Christ are fundamental articles of the Christian religion, and give us hope of a joyful resurrection; for Christ, having risen from the dead, has become the first fruits of those that slept; and therefore those who have fallen asleep in him have not perished nor are lost, 1 Cor. xv. 18 , 20 . His resurrection is a full confirmation of all that is said in the gospel, or by the word of the Lord, which has brought life and immortality to light.

3. Their state and condition shall be glorious and happy at the second coming of Christ. This the apostle informs the Thessalonians of by the word of the Lord ( v. 15 ), by divine revelation from the Lord Jesus; for though the resurrection of the dead, and a future state of blessedness, were part of the creed of the Old-Testament saints, yet they are much more clearly revealed in and by the gospel. By this word of the Lord we know, (1.) That the Lord Jesus will come down from heaven in all the pomp and power of the upper world ( v. 16 ): The Lord himself shall descend from heaven with a shout. He ascended into heaven after his resurrection, and passed through these material heavens into the third heaven, which must retain him till the restitution of all things; and then he will come again, and appear in his glory. He will descend from heaven into this our air, v. 17 . The appearance will be with pomp and power, with a shout —the shout of a king, and the power and authority of a mighty king and conqueror, with the voice of the archangel; an innumerable company of angels will attend him. Perhaps one, as general of those hosts of the Lord, will give notice of his approach, and the glorious appearance of this great Redeemer and Judge will be proclaimed and ushered in by the trump of God. For the trumpet shall sound, and this will awaken those that sleep in the dust of the earth, and will summon all the world to appear. For, (2.) The dead shall be raised: The dead in Christ shall rise first ( v. 16 ), before those who are found alive at Christ's coming shall be changed; and so it appears that those who shall then be found alive shall not prevent those that are asleep, v. 15 . The first care of the Redeemer in that day will be about his dead saints; he will raise them before the great change passes on those that shall be found alive: so that those who did not sleep in death will have no greater privilege or joy at that day than those who fell asleep in Jesus. (3.) Those that shall be found alive will then be changed. They shall be caught up together with them in the clouds, to meet the Lord in the air, v. 17 . At, or immediately before, this rapture into the clouds, those who are alive will undergo a mighty change, which will be equivalent to dying. This change is so mysterious that we cannot comprehend it: we know little or nothing of it, 1 Cor. xv. 51 . Only, in the general, this mortal must put on immortality, and these bodies will be made fit to inherit the kingdom of God, which flesh and blood in its present state are not capable of. This change will be in a moment, in the twinkling of an eye ( 1 Cor. xv. 52 ), in the very instant, or not long after the raising up of those that sleep in Jesus. And those who are raised, and thus changed, shall meet together in the clouds, and there meet with their Lord, to congratulate him on his coming, to receive the crown of glory he will then bestow upon them, and to be assessors with him in judgment, approving and applauding the sentence he will then pass upon the prince of the power of the air, and all the wicked, who shall be doomed to destruction with the devil and his angels. (4.) Here is the bliss of the saints at that day: they shall be ever with the Lord, v. 17 . It will be some part of their felicity that all the saints shall meet together, and remain together for ever; but the principal happiness of heaven is this, to be with the Lord, to see him, live with him, and enjoy him, for ever. This should comfort the saints upon the death of their friends, that, although death has made a separation, yet their souls and bodies will meet again; we and they shall meet together again: we and they shall meet together again: we and they with all the saints shall meet our Lord, and be with him for ever, no more to be separated wither from him or from one another for ever. And the apostle would have us comfort one another with these words, v. 18 . We should endeavour to support one another in times of sorrow, not deaden one another's spirits, nor weaken one another's hands, but should comfort one another; and this may be done by serious consideration and discourse on the many good lessons to be learned from the doctrine of the resurrection of the dead, the second coming of Christ, and the glory of the saints in that day.

13. The leading topic of Paul's preaching at Thessalonica having been the coming kingdom ( Ac 17:7 ), some perverted it into a cause for fear in respect to friends lately deceased, as if these would be excluded from the glory which those found alive alone should share. This error Paul here corrects (compare 1Th 5:10 ).

I would not-- All the oldest manuscripts and versions have "we would not." My fellow labourers (Silas and Timothy) and myself desire that ye should not be ignorant.

them which are asleep-- The oldest manuscripts read present tense, "them which are sleeping"; the same as "the dead in Christ" ( 1Th 4:16 ), to whose bodies ( Da 12:2 , not their souls; Ec 12:7 ; 2Co 5:8 ) death is a calm and holy sleep, from which the resurrection shall waken them to glory. The word "cemetery" means a sleeping-place. Observe, the glory and chief hope of the Church are not to be realized at death, but at the Lord's coming; one is not to anticipate the other, but all are to be glorified together at Christ's coming ( Col 3:4 ; He 11:40 ). Death affects the mere individual; but the coming of Jesus the whole Church; at death our souls are invisibly and individually with the Lord; at Christ's coming the whole Church, with all its members, in body and soul, shall be visibly and collectively with Him. As this is offered as a consolation to mourning relatives, the mutual recognition of the saints at Christ's coming is hereby implied.

that ye sorrow not, even as others-- Greek, "the rest"; all the rest of the world besides Christians. Not all natural mourning for dead friends is forbidden: for the Lord Jesus and Paul sinlessly gave way to it ( Joh 11:31 , 33, 35; Php 2:27 ); but sorrow as though there were "no hope," which indeed the heathen had not ( Ep 2:12 ): the Christian hope here meant is that of the resurrection. Psa 16:9 , 11 ; 17:15 ; 73:24 ; Pr 14:32 , show that the Old Testament Church, though not having the hope so bright ( Is 38:18 , 19 ), yet had this hope. Contrast Catullus [Carmina 5.4], "When once our brief day has set, we must sleep one everlasting night." The sepulchral inscriptions of heathen Thessalonica express the hopeless view taken as to those once dead: as Aeschylus writes, "Of one once dead there is no resurrection." Whatever glimpses some heathen philosophers, had of the existence of the soul after death, they had none whatever of the body ( Ac 17:18 , 20, 32 ).

14. For if-- confirmation of his statement, 1Th 4:13 , that the removal of ignorance as to the sleeping believers would remove undue grief respecting them. See 1Th 4:13 , "hope." Hence it appears our hope rests on our faith ("if we believe"). "As surely as we all believe that Christ died and rose again (the very doctrine specified as taught at Thessalonica, Ac 17:3 ), so also will God bring those laid to sleep by Jesus with Him (Jesus)." (So the order and balance of the members of the Greek sentence require us to translate). Believers are laid in sleep by Jesus, and so will be brought back from sleep with Jesus in His train when He comes. The disembodied souls are not here spoken of; the reference is to the sleeping bodies. The facts of Christ's experience are repeated in the believer's. He died and then rose: so believers shall die and then rise with Him. But in His case death is the term used, 1Co 15:3 , 6 , &c.; in theirs, sleep; because His death has taken for them the sting from death. The same Hand that shall raise them is that which laid them to sleep. "Laid to sleep by Jesus," answers to "dead in Christ" ( 1Th 4:16 ).

15. by the word of the Lord-- Greek, "in," that is, in virtue of a direct revelation from the Lord to me. So 1Ki 20:35 . This is the "mystery," a truth once hidden, now revealed, which Paul shows ( 1Co 15:51 , 52 ).

prevent-- that is, "anticipate." So far were the early Christians from regarding their departed brethren as anticipating them in entering glory, that they needed to be assured that those who remain to the coming of the Lord "will not anticipate them that are asleep." The "we" means whichever of us are alive and remain unto the coming of the Lord. The Spirit designed that believers in each successive age should live in continued expectation of the Lord's coming, not knowing but that they should be among those found alive at His coming ( Mt 24:42 ). It is a sad fall from this blessed hope, that death is looked for by most men, rather than the coming of our Lord. Each successive generation in its time and place represents the generation which shall actually survive till His coming ( Mt 25:13 ; Ro 13:11 ; 1Co 15:51 ; Jas 5:9 ; 1Pe 4:5 , 6 ). The Spirit subsequently revealed by Paul that which is not inconsistent with the expectation here taught of the Lord's coming at any time; namely, that His coming would not be until there should be a "falling away first" ( 2Th 2:2 , 3 ); but as symptoms of this soon appeared, none could say but that still this precursory event might be realized, and so the Lord come in his day. Each successive revelation fills in the details of the general outline first given. So Paul subsequently, while still looking mainly for the Lord's coming to clothe him with his body from heaven, looks for going to be with Christ in the meanwhile ( 2Co 5:1-10 ; Php 1:6 , 23 ; 3:20 , 21 ; 4:5 ). Edmunds well says, The "we" is an affectionate identifying of ourselves with our fellows of all ages, as members of the same body, under the same Head, Christ Jesus. So Ho 12:4 , "God spake with us in Beth-el," that is, with Israel. "We did rejoice," that is, Israel at the Red Sea ( Psa 66:6 ). Though neither Hosea, nor David, was alive at the times referred to, yet each identifies himself with those that were present.

16. himself-- in all the Majesty of His presence in person, not by deputy.

descend-- even as He ascended ( Ac 1:11 ).

with-- Greek, "in," implying one concomitant circumstance attending His appearing.

shout-- Greek, "signal shout," "war shout." Jesus is represented as a victorious King, giving the word of command to the hosts of heaven in His train for the last onslaught, at His final triumph over sin, death, and Satan ( Re 19:11-21 ).

the voice of ... archangel-- distinct from the "signal shout." Michael is perhaps meant (Jude 9; Re 12:7 ), to whom especially is committed the guardianship of the people of God ( Da 10:13 ).

trump of God-- the trumpet blast which usually accompanies God's manifestation in glory ( Ex 19:16 ; Psa 47:5 ); here the last of the three accompaniments of His appearing: as the trumpet was used to convene God's people to their solemn convocations ( Nu 10:2 , 10 ; 31:6 ), so here to summon God's elect together, preparatory to their glorification with Christ ( Psa 50:1-5 ; Mt 24:31 ; 1Co 15:52 ).

shall rise first-- previously to the living being "caught up." The "first" here has no reference to the first resurrection, as contrasted with that of "the rest of the dead." That reference occurs elsewhere ( Mt 13:41 , 42, 50; Joh 5:29 ; 1Co 15:23 , 24 ; Re 20:5 , 6 ); it simply stands in opposition to "then," 1Th 4:17 . FIRST, "the dead in Christ" shall rise, THEN the living shall be caught up. The Lord's people alone are spoken of here.

17. we which are alive ... shall be caught up-- after having been "changed in a moment" ( 1Co 15:51 , 52 ). Again he says, "we," recommending thus the expression to Christians of all ages, each generation bequeathing to the succeeding one a continually increasing obligation to look for the coming of the Lord. [Edmunds].

together with them-- all together: the raised dead, and changed living, forming one joint body.

in the clouds-- Greek, "in clouds." The same honor is conferred on them as on their Lord. As He was taken in a cloud at His ascension ( Ac 1:9 ), so at His return with clouds ( Re 1:7 ), they shall be caught up in clouds. The clouds are His and their triumphal chariot ( Psa 104:3 ; Da 7:13 ). Ellicott explains the Greek, "robed round by upbearing clouds" [Aids to Faith].

in the air-- rather, "into the air"; caught up into the region just above the earth, where the meeting (compare Mt 25:1 , 6 ) shall take place between them ascending, and their Lord descending towards the earth. Not that the air is to be the place of their lasting abode with Him.

and so shall we ever be with the Lord-- no more parting, and no more going out ( Re 3:12 ). His point being established, that the dead in Christ shall be on terms of equal advantage with those found alive at Christ's coming, he leaves undefined here the other events foretold elsewhere (as not being necessary to his discussion), Christ's reign on earth with His saints ( 1Co 6:2 , 3 ), the final judgment and glorification of His saints in the new heaven and earth.

18. comfort one another-- in your mourning for the dead ( 1Th 4:13 ).

"Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.2. And five of them were wise, and five were foolish.3. They that were foolish took their lamps, and took no oil with them:4. But the wise took oil in their vessels with their lamps.5. While the bridegroom tarried, they all slumbered and slept.6. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.7. Then all those virgins arose, and trimmed their lamps.8. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out.9. 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.10. 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.11. Afterward came also the other virgins, saying, Lord, Lord, open to us.12. But he answered and said, Verily I say unto you, I know you not.13. Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh."

Chrys., Hom. lxxviii, In the foregoing parable the Lord set forth the punishment of the man who beat, and was drunk, and wasted his Lord’s goods; in this He declares his punishment who profits not, and does not prepare for himself abundantly the things of which he has need; for the foolish virgins had oil, but not enough.

"Then," because all this discourse is concerning the great day of the Lord, concerning which He had been speaking before.

By "the kingdom of heaven" is meant the present Church, as in that, "The Son of Man shall send forth his angels, and they shall gather out of his kingdom all things that offend." [ Mat 13:41 ]

This parable of the ten foolish and the ten wise virgins, some interpret literally of virgins, of whom there are according to the Apostle ([marg. note: 1 Cor 7) some who are virgins both in body and in thought, others who have preserved indeed their bodies virgin, but have not the other deeds of virgins, or have only been preserved by the guardianship of parents, but have wedded in their hearts. But from what has gone before, I think the meaning to be different, and that the parable has reference not to virgins only, but to the whole human race.

For in each of the five senses of the body there is a double instrument, and the number five doubled makes ten. And because the company of the faithful is gathered out of both sexes, the Holy Church is described as being like to ten virgins, where as bad are mixed with good, and reprobate with elect, it is like a mixture of wise and foolish virgins.

And He employs the character virgins in this parable to shew, that though virginity be a great thing, yet if it be not accompanied by works of mercy, it shall be cast out with the adulterers.

Or, The understandings of all who have received the word of God are virgins. For such is the word of God, that of its purity it imparts to all, who by its teaching have departed from the worship of idols, and have through Christ drawn near to the worship of God; "Which took their lamps, and went forth to meet the bridegroom and the bride." (ed. note: ’Et sponsae’ Vulg. and so a few Greek MSS.)

They take "their lamps," i.e. their natural faculties, and go forth out of the world and its errors, and go to meet the Saviour, who is ever ready to come to enter with them that are worthy to His blessed bride the Church.

Or, "The bridegroom and the bride" represent our Lord God in the body, for the flesh is the bride of the spirit. "The lamps" are the light of bright souls which shine forth in the sacrament of baptism. (ed. note: Alluding to the terms and illuminatia, by which Baptism was designated. S. Cyr. Cat. Oxf. Tr. p. 1.)

Or, "The lamps" which they carry in their hands are their works, of which it was said above, "Let your works shine before men." [ Mat 5:16 ]

They that believe rightly, and live righteously, are likened to the five wise ; they that profess the faith of Jesus, but prepare themselves not by good works to salvation, are likened to the five foolish.

For there are five senses which hasten towards heavenly things, and seek after things above. Of sight, hearing, and touch, it is specially said, "That which we have heard, which we have seen with our eyes, and our hands have handled." [ 1Jo 1:1 ] Of taste, "Taste and see that the Lord is good." [ Psa 34:8 ] Of smell, "Because of the savour of thy good ointments." [ Son 1:3 ] There are also other five senses which gape after earthly husks.

Or, by the five virgins, is denoted a five-fold continence from the allurements of the flesh; for our appetite must be held from gratification of the eyes, ears, smell, taste, and touch. And as this continence may be done before God, to please Him in inward joy of the conscience, or before men only to gain applause of men, five are called wise, and five foolish. Both are virgins, because both these men exercise continence, though from different motives. Origen: And because the virtues are so linked together, that he who has one has all, so all the senses so follow one another, that all must be wise, or all foolish.

Or, The five wise and five foolish are an absolute distinction between believers and unbelievers.

It is to be observed, that all have lamps, but all have not oil.

The "oil" is the fruit of good works, the "vessels" are the human bodies in whose inward parts the treasure of a good conscience is to be laid up.

The virgins that have oil are they who, besides their faith, have the ornament of good works - they that have not oil, are they that seem to confess with like faith, but neglect the works of virtue.

Or, The "oil" denotes joy, according to that, "God hath anointed thee with the oil of gladness." [ Psa 45:7 ] He then whose joy springs not from this that he is inwardly pleasing to God, has no oil with him; for they have no gladness in their continent lives, save in the praises of men. "But the wise took oil with their lamps," that is, the gladness of good works, "in their vessels," that is, they stored it in their heart and conscience, as the Apostle speaks, "Let every man prove himself, and then shall he have rejoicing in himself, and not in another." [ Gal 6:4 ]

Or, The "oil" denotes charity, alms, and every aid rendered to the needy; the lamps denote the gifts of virginity; and He calls them "foolish," because after having gone through the greater toil, they lost all for the sake of a less; for it is greater labour to overcome the desires of the flesh than of money.

The, "foolish" took lamps, alight indeed at the first, but not supplied with so much oil as should suffice even to the end, being careless respecting the provision of doctrine which comforts faith, and enlightens the lamp of good deeds.

For there die of both kinds of men in this interval of time before the resurrection of the dead, and the Lord’s coming shall be.

To sleep is to die, to slumber before sleep is to faint from salvation before death, because, by the burden of sickness we come to the sleep of death.

Or, "They slumbered," i.e. they were dead. And then follows, "And slept," because they were to be afterwards wakened. "While the bridegroom tarried," shews that no little time intervened between the Lord’s first and second coming.

Or, Whilst the bridegroom "tarried," and the Word comes not speedily to the consummation of this life, the senses suffer, slumbering and moving in the night of the world; and sleep, as energizing feebly, and with no quick sense. Yet did those wise virgins not quit their lamps, nor despair of hoarding their oil.

The Jews have a tradition that Christ will come at midnight, in like manner as in that visitation of Egypt, when the Paschal feast is celebrated, and the destroyer comes, and the Lord passes over our dwellings, and the door posts of each man’s countenance are hallowed by the blood of the Lamb.

Hence, I suppose, has continued among us that apostolic tradition, that on the vigil of Easter the people should not be dismissed before midnight, in expectation of Christ’s coming; but when that hour has past over, they may celebrate the feast in security; whence also the Psalmist says, "At midnight did I rise to praise thee." [ Psa 119:62 ] ([ed note, Easter vigil: This day was kept an universal fast over the whole Church. And they continued it not only till evening, but till cockcrowing in the morning. The night was spent in a Vigil, or Pernoctation, when they assembled together to perform all parts of Divine service. There is frequent mention made of this in ancient writers, Chrysostom, (Hom. 30. in Gen,) Epiphanius, (Exp. fid. n. 22.) and many others. Particularly Lactantius and S. Jerome tell us observed it on a double account. Lactantius, (vii. 19.) says, ’This is the night which we observe, with a per noctation for the Advent of our King and God; of which there is a twofold reason to be given; because in this night our Lord was raised to life again after His Passion; and in the same He is expected to return to receive the kingdom of the world.’ " Bingham’s Antiquities, xxi. 1. 32.)

Or, "At midnight," that is, when none knew or looked for it.

Suddenly thus, as on a stormy night, and when all think themselves secure, at the hour when sleep is the deepest, the coming of Christ shall be proclaimed by the shout of Angels, and the trumpets of the Powers that go before Him. This is meant when it says, "Lo, the bridegroom cometh, go ye out to meet him."

At the trumpet signal they go forth to meet the bridegroom alone, for then shall the two be one, that is, the flesh and God, when the lowliness of the flesh shall be transformed into spiritual glory.

Or, that the virgins go forth to meet the bridegroom alone, I think is to be understood that the virgins themselves constitute her who is called the bride - as we speak of the Christians flocking to the Church as children running to their mother, and yet this same mother consists only of the children who are gathered together. For now the Church is betrothed, and is to be led forth as a virgin to the marriage, which takes place then when all her mortal part having past away, she maybe held in an eternal union.

Or, "At midnight," that is, at the time of their most abandoned carelessness, "there was a great cry," of the Angels, I suppose, desiring to arouse all men, those ministering spirits crying within in the senses of all that sleep, "Behold, the bridegroom cometh, go ye out to meet him." All heard this summons, and arose, but all were not able to trim their lamps fitly. The lamps of the senses are trimmed by evangelical and right use of them; and they that use their senses amiss have their lamps untrimmed.

Or, "All the virgins arose," that is, both elect and reprobate are roused from the sleep of death; they "trimmed their lamps," that is, they reckon up to themselves their works for which they look to receive eternal blessedness.

They "trimmed their lamps," that is, prepared to give an account of their deeds. Hilary: Or, the trimming their lamps is the return of their souls into their bodies, and their light is the consciousness of good works that shines forth, which is contained in the vessels of the body.

The lamps of the foolish virgins go out, because the works which appeared outwardly to men to be bright, are dimmed within at the coming of the Judge. That they then beg oil of the wise virgins, what is it but that at the coming of the Judge, when they find themselves empty within, they seek for witness from without? As though deceived by their own self-confidence, they say to their neighbours, "Whereas ye see us rejected as living without works, do ye witness to our works that ye have seen.

From habit, the mind seeks that which uses to give it pleasure. And these now seek from men, who see not the heart, witness to God, who sees the heart. But their lamps go out, because those, whose good works rest upon the testimony of others, when that is withdrawn, sink into nothing.

Or, These virgins who complain that their lamps are gone out, shew that they are partially alight, yet have they not an unfailing light, nor enduring works. Whoso then has a virgin soul, and is a lover of chastity, ought not to rest content with such virtues as quickly fade, and are withered away when the heat comes upon them, but should follow after perfect virtues, that he may have an enduring light.

Or otherwise ; These virgins were foolish, not only because they departed hence, lacking store of mercy, but because they deemed to receive it from those of whom they importunately begged it. For though nothing could be more merciful than those wise virgins, who for this very mercifulness were approved, yet would they not grant the prayer of the foolish virgins. But the wise answered, saying, "Not so, lest there be not enough for us and you;" hence we learn that none of us shall be able in that day to stand forth as patron ([marg. note: ?????????) of those who are betrayed by their own works, not because he will not, but because he cannot.

For these wise virgins do not answer thus out of covetousness, but out of fear. Wherefore, each man shall receive the recompense of his own works, and the virtues of one cannot atone for the vices of another in the day of judgment. The wise admonish them not to go to meet the bridegroom without oil, "Go ye rather to them that sell, and buy for yourselves."

They that sell are the poor, who, needing the alms of the faithful, made them that recompense which they desire, selling in return for the relief afforded to their wants, a consciousness of good works. This is the abundant fuel of an undying light which may be bought and stored up for the fruits of mercy.

You see then how great merchants the poor are to us; but the poor are not there, but here, and therefore we must store up oil here, that we may have it to use there when occasion shall require.

And this oil is sold, and at a high cost, nor is it to be got without much toil; so that we understand it not of alms only, but of all virtues and counsels of the teachers.

Otherwise; Notwithstanding they were foolish, they yet understood that they must have light to go and meet the bridegroom, that all the lights of their senses might be burning. This also they discerned, that because they had little of the spiritual oil, their lamps would burn dim as darkness drew on. But the wise send the foolish to those that sell, seeing that they had not stored up so much oil, that is, word of doctrine, as would suffice both for themselves to live by, and to teach others, "Go ye rather to them that sell," i.e. to the doctors, "and buy," i.e. take of them; the price is perseverance, the love of learning, industry, and toil of all who are willing to learn.

Or we may suppose it not meant as advice what they should do, but as an indirect allusion to their fault. For flatterers sell oil, who by praising things false, and things unknown, lead souls astray, recommending to them, as foolish, empty joys, and receiving in return some temporal benefit.

"Go ye rather to them that sell, and buy for yourselves," i.e. Let us now see what they can profit you who have used to sell you their praise. "Lest there be not enough for us and you," because no man is profited in God’s sight by the testimony of others, because God sees the heart, and each man is scarce able to give testimony concerning his own conscience.

But because the season for buying was now past, and the day of judgment was coming on, so that there was no room for penitence, they must not now lay up new works, but give an account of the old.

"The marriage" is the putting on of immortality, and the joining together corruption and incorruption in a new union.

Chrys.; That, "While they went to buy," shews that even, if we should become merciful after death, it will avail us nothing to escape punishment, as it was no profit to the rich man, that he became merciful and careful about those who belonged to him.

Or, He says, "While they went to buy," because there are men to be found who have neglected to learn any thing useful, till when, in the very end of their life, when they set themselves to learn, they are overtaken by death.

Or otherwise; "While they went to buy," that is, while they turned themselves to things without, and sought to find pleasure in things they had been accustomed to, because they knew not inward joys, came He that judges; and they "that were ready," i.e. they whose conscience bore witness to them before God, "went in with him to the wedding," i.e. to where the pure soul is united prolific to the pure and perfect word of God.

After the day of judgment, there is no more opportunity for good works, or for righteousness, and therefore it follows, "And the door was shut."

When they have been taken in who have been changed into angelic being, all entrance into the kingdom of heaven is closed; after the judgment, there is no more place for prayers or merit. [ 1Co 15:15 ]

Yet though the season of repentance is now past, the foolish virgins come and beg that entrance may be granted to them.

Grief at their exclusion extorts from them a repetition of this title of, "Lord;" they call not Him Father, whose mercy they despised in their lifetime.

It is not said that they bought any oil, and therefore we must suppose that all their delight in the praise of men being gone, they return in distress and affliction to implore God. But His severity, after judgment, is as great as His mercy was unspeakable before. "But He answered and said, Verily I say unto you, I know you not;" by that rule, namely, that the art of God, that is, His wisdom, does not admit that those should enter into His joy who have sought to do in any thing according to His commandments, not as before God, but that they may please men.

For "the Lord knoweth them that are his," [ 2Ti 2:2 ] and he that knoweth not shall not be known, and though they be virgins in purity of body, or in confession of the true faith, yet forasmuch as they have no oil, they are unknown by the bridegroom. When He adds, "Watch therefore, because ye know not the day nor the hour," He means that all that has been said points to this, namely, that seeing we know not the day of judgment, we should be careful in providing the light of good works.

For indeed we know the day and the hour neither of that future time when the Bridegroom will come, nor of our own falling asleep each of us; if then we be prepared for this latter, we shall also be prepared when that voice shall sound, which shall arouse us all.

There have not been wanting those who would refer these ten virgins to that coming of Christ, which takes place now in the Church; but this is not to be hastily held out, lest any thing should occur contradictory of it.

Ten virgins. By these are signified all mankind. By the bridegroom, Christ; by the bride, the Church; by oil, grace and charity. (Witham) --- The kingdom of heaven is not unfrequently compared to the Church militant; which, as it is composed of both just and wicked, reprobate and elect, is deservedly compared to five wise and five foolish virgins: the wise constantly aspiring after their blessed country; the foolish, with all their fasts and austerities, wishing to procure nothing more than the empty esteem of men. (St. Gregory) --- Went out to meet the bridegroom and the bride; in the Greek, it is simply, before the bridegroom. The custom among the Jews was, that the bridegroom should go to fetch his spouse, and conduct her with solemnity to his house. (Bible de Vence) --- This was the conclusive ceremony, and done in the night-time. The young women of the vicinity, in order to do her honour, went to meet her with lighted lamps. Modern travellers inform us, that this custom still obtains with the eastern nations, particularly the Persians. Hence the Latin phrase, ducere uxorem, to marry.

But the wise took oil. Under this parable, we have the state of all Christians in their mortal pilgrimage justly delineated. The wise took oil in their lamps, the necessary qualifications of grace and charity, joined with divine faith, and an additional supply of oil in their vessels; i.e. they laid up in store for themselves a solid foundation of good works. St. Gregory teaches, that by the lamps, faith is meant; and by the light, good works. Hence he concludes that the bad, although they have lamps, i.e. faith, no less than the good, shall be excluded; because their lamps are out, i.e. their faith is dead, without charity and good works to enlighten them. (hom. xii.) --- St. Augustine also declares, that these lighted lamps are good works, viz. works of mercy and good conversation, which shine forth before men. (ep. 120. chap. xxxiii.) --- And, that this oil is a right inward intention, directing all our works to the greater glory of God, and not to the praise of ourselves in the sight of men. (Idem. ibid. [St. Augustine, ep. 120. chap. xxxiii.]) --- The foolish virgins had a little oil in their lamps at first, sufficient to shine before men, by some little external shew of piety, or certain works done through fear, profit, or human respects; but had made no provision of solid piety and charity, by means of which they might, like the prudent virgins, produce good works to salvation. (Jansenius)

And while the bridegroom (Jesus Christ) tarried, i.e. delayed his coming, and thus protracted the time of repentance, they all slumbered and slept; viz. they all died. Hence St. Paul, nolo vos ignorare de dormientibus. But the reason why Jesus Christ says they slumbered is, because they were to rise again: and by the expression, whilst the bridegroom tarried, Christ wishes to shew us that a very short time will elapse between his first and second coming. (St. Jerome)

There was a cry. So shall we all have to rise again at the sound of the last trumpet, to meet our judge, either like the wise virgins, who having their oil ready, and their lamps trimmed and burning, soon prepare themselves to give in their accounts to their Lord; or, like the foolish, who having made no provision of the oil of good works, are compelled to seek it at the time they are to be judged. (St. Augustine) --- It is said he will come at midnight; i.e. when least expected.

For our lamps are gone out. Thus too many trusting to their faith alone, and leading a tepid indifference life, are negligent in preparing themselves by good works for the coming of the bridegroom. But when they perceived themselves called away from this life, to go and meet their judge, they then begin to find their lamps extinguished, and to think of procuring for themselves the oil of good works, by bequeathing their effects to the poor. Though we ought not to despair of the salvation of these, still there is great room to fear; for, a death-bed repentance is seldom sincere, more seldom, or never perfect, and always uncertain. (Jansenius)

Go ye rather to them that sell. The wise virgins do not there advise the foolish to go and buy, but upbraid them for the poor store of good works they have laid up. They had before only sought the praises of men in their good actions, and therefore are answered by the wise: "go now to those to whom you have given all your actions; go and see what their praises will avail, what peace of conscience they can give you: and, if they have praised you, and made you esteemed in the eyes of men, see if they can do the same before God." (St. Augustine)

And the door was shut. After the final day of judgment, there will be no room for prayers and good works. (St. Jerome) --- For, after having received those within its walls, who have put on in some degree the nature of the angels, the gate to the city of bliss is closed for ever. (St. Augustine)

Watch ye. St. Augustine asks, how can we be always watching, it being necessary for each one to give himself sufficient time to sleep and rest from his many labours? He answers the question in these words: We may always keep watching to our hearts by faith, hope, charity, and all other good works. But when we awake, like the five wise virgins, we must arise and trim our lamps, by supplying them with the oil of good works. Then they will not go out, nor will the soothing oil of a good conscience be wanting to us. Then will the bridegroom come and introduce us to his house, where we shall never need sleep or rest; nor will our lamps ever be in danger of going out. Whilst we are in this life, we labour; and our lamps, blown about by the winds of innumerable temptations, are always in danger of being extinguished; but soon their flame shall become more brilliant, and the temptations we have suffered here shall not diminish, but increase its lustre. (St. Augustine, serm. xxiv.)

Ver. 7. Then all those virgins, &c. At the sound of the Archangel's trumpet, all Christians shall rise, and shall be anxious with what mind and conscience they shall go to the Judge. As Auctor Imperfecti says, "They shall examine their faith, they shall consider their works, they shall interrogate their conscience." "For," as S. Augustine says (Serm. 23, de Verbis Dom.), "they began to trim their lamps, means nothing else but to prepare to render an account of their works to God." But S. Hilary says, "The taking up the lamps is the return of the soul to the body; the light is a bright conscience of good works, which is, as it were, contained in the vessel of the body."

S. Montanus and his fellow-martyrs, disciples of S. Cyprian, received in a vision a warning from God of their martyrdom by means of lamps. "One of them, whose name was Reno, saw them, in his sleep, led out one by one. As they came forth, lamps were given to each. And no one came forth without a lamp going before him. And when we had come forth with our lamps, he awoke, and related to us the dream. Then were we glad, trusting that we should walk with Christ, who is a lantern to our feet, and the Word of God. Immediately afterwards we were dragged before the procurator." (See their Acta in Surias, Feb. 4.)

Ver. 8. But the foolish, &c. This belongs to the emblema of the parable. For, with reference to what is signified by it, the reprobate in the Day of Judgment will not ask for the oil of good works from the elect; for they will know that they will neither give nor be able to give it to them. For then shall every one be judged by the works which he hath done in this life before death. This emblema, then, is introduced to express that the repentance of the reprobate will be too late, when, after death, they behold the dreadful judgment of God hanging over them. Too late will they grieve that they in this life neglected goodness. Too late will they wish that they had loved virtue. But it will be in vain. They will not be able to procure either the works or the help of the elect. For there will be neither time for working, nor the help and prayers of the Saints. Yea, in that terrible judgment, there will be no one who will appear to have any confidence in himself, or in good works.

Our lamps are gone out. In truth they were extinguished, because they had died in a state of mortal sin. Yet they say, are going our (extinguuntur), because in this life their souls seemed, through their common profession of the true faith, and through participation of the Sacraments, to be alive. But then, that is, in death and judgment, when all those things are vanishing away, they will see that they are extinct. S. Augustine says (Serm. 23, de Verb. Domini), "Before those virgins slept, it is not said that their lamps were being extinguished. Wherefore, then, were they alight? It was because they did not lack the praise of men. But in the presence of the Bridegroom, that is, Christ the Judge, they will be extinguished, because Christ will illuminate the hidden things of darkness, and then shall every one have praise of God (1Cor 4:5), not of men." For to the slothful and reprobate will be confusion.

The words are gone out signify that charity, which is the flame of the lamps, that is, of souls, is nourished by good works, as by oil. When, therefore, they are withdrawn, it is extinguished. This is because many virtuous works are commanded by God, such as are all those which are commanded in the Decalogue. If, therefore, any one does not fulfil what God has commanded, he loses the grace and love of God. For charity, without the exercise of good works, fades and languishes. And then, when any temptation attacks him, a man easily glides into mortal sin, by which charity is extinguished. Dost thou wish then to secure the grace of God, yea, to grow in the friendship and love of God? Be thou very earnest in all good works. For by these charity is constantly nourished and strengthened. It grows and increases.

Ver. 9. The wise answered, &c. The Arabic is, we have not enough. S. Augustine says of these words of the prudent virgins, "This is not the answer of persons giving advice, but of those who decide. For they were not wise of themselves, but the wisdom in them was that of which it is written (Pro 1:24), 'Because I called, and ye refused . . . I also will laugh at your calamity; I will mock when your fear cometh, when that whereof ye were afraid cometh upon you.'" And as S. Jerome says upon this passage, "In the Day of Judgment no one's virtues will be able to give any assistance to other men's faults." And the Interlinear Gloss adds, "The wise say this not from covetousness, but from fear. For in that day the testimony of each shall scarcely suffice for himself, much less for himself and his neighbour also." S. Gregory adds, "The sellers of oil are flatterers. For they who, when any favour has been received, offer with their vain praises the brightness of glory, sell, as it were, oil. This is the oil of which the Psalmist says, 'Let not the oil of the sinner make fat my head'" (Vulg.).

But whilst they were going . . . with him to the marriage. Syr. to the house of the choir, because at weddings there were choirs of singers and dancers. This, too, is a figure of speech, signifying that in this life is the time for repentance and good works. And this time is ended by death. "For," says S. Augustine, "after judgment there is no place open for prayers or merits." And Origen says, "They who, when they ought to have learned what was profitable, neglected to do so, at the close of life, when they wish to learn, are seized by death." He adds that they who sell are Teachers; buying is receiving: the price is perseverance. Moreover, because marriage joy is, among men, the chief of all, the celestial happiness of the elect is here likened to it. Wherefore S. Hilary says, "Marriage is the putting on of immortality, when the soul is united to the Word of God as her Bridegroom."

Hear what S. Adelinus relates of S. Opportuna, the Abbess. "When S. Opportuna was very sick, there came to her SS. Cecilia and Lucy. 'Hail, Cecilia and Lucy, my sisters,' she cried; 'what does the Virgin Mary, the Queen of all, bid her handmaid do?' 'She is awaiting,' they answer, 'your presence in Heaven, that you may be united to her Son. Therefore you must be decked with a crown of glory, and meet, with burning lamp, the Bridegroom and the Bride.' When, therefore, she beheld the Virgin coming to her, and, as it were, embracing her, she gave up her spirit into her hands, to be beatified with everlasting glory."

But, last of all, come the other virgins, &c. (Vulg.). "But what does it profit," says S. Jerome, "to invoke with your voice Him whom you deny by your works?" It means, then, that the reprobate will, at that time, be struck with the utmost anxiety and terror, and turn themselves in every direction, now with prayers imploring mercy of the Judge, now deploring the negligence of their life past, now giving up hope of salvation. As Auctor Imperfecti says, "There will be no profit in the confession, forced by necessity, of him who never once voluntarily confessed." Read the pathetic wailings of the reprobate, graphically depicted by the wise man (Wisdom 5:1, &c.).

Ver. 12. But He answered, &c. "I do not acknowledge you as mine. Because ye, in your day, would not acknowledge Me as your Lord and your God, neither will I, in this My day, acknowledge you as My faithful sons and servants. Ye have served the devil in pleasure, now serve him in hell." Hear S. Chrysostom: "When He shall say, 'I know you not,' nothing is left but hell and intolerable torment. Yea, verily that word is more dreadful than hell." For whom God knows not, Heaven knows not, the Angels and the Blessed know not; but the devil knows him, death knows him, hell knows him. Consider that Christ, in the Day of Judgment, will show so terrible a countenance to the reprobate that (Rev 6:16-17) they will say "to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth on the Throne, and from the wrath of the Lamb. For the great day of His wrath is come; and who shall be able to stand?"

Watch ye therefore, &c. These words give the scope or aim and application of the parable, namely, that its object is to stimulate all the faithful to watchfulness and zeal for good works, by means of which they may prepare themselves for the day of death and judgment, which is at once imminent and uncertain. As S. Gregory says, "Forasmuch as ye know not the day of judgment, prepare the light of good works. For He who has guaranteed pardon to the penitent has not promised to-morrow to the sinner" (Hom. 12, in Evang.).

Wisely says R. Achabia (in Pirke Avoth), "Consider three things that thou mayest not sin. First, from whence thou comest. Second, whither thou goest. Third, to whom thou shalt render an account of thy life. From whence comest thou? From fetid matter. Whither goest thou? To the place of ashes and worms. To whom shalt thou render an account? To the King of kings, the Holy and the Blessed." Still more wisely says S. Augustine, "God has promised thee that in the day thou art converted, He will forget thy past sins; but He has never promised thee a to-morrow. God hath wisely made the day of death uncertain. Let every man, for his profit, think upon his last day. It is of the mercy of God that man knoweth not when he shall die. The last day lies hid, that all days may be watched." Mark well this last sentence of S. Augustine.

ver. 6th. Because He shall judge them not as belonging to others, but as His own Servants. For all men and angels are the Servants of Christ not only as He is God, by the right of creation, but also as He is man, by virtue of the Hypostatic Union with the WORD, and by right of merit. For Christ merited this by His lowly obedience even to the death of the Cross, according to what the Apostle says (Phil 2:7-8), "He humbled Himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted Him, and given Him a Name which is above every name; that at the Name of Jesus every knee should bow, of things in Heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Though men, indeed, are the servants of Christ by the peculiar right of redemption. For Christ hath redeemed them from death and hell, and bought them with the costly price of His own Blood.

And all the angels with Him. Therefore in the Day of Judgment not one angel shall remain in Heaven, but all shall descend at the same time with Christ. They shall accompany Him to do Him honour, as God, and Lord, and Saviour, that they may surround and minister to Him as He is Man. Moreover, it is probable that the angels shall then assume bodies of condensed air, and in them shall appear in glory. For otherwise this glory and power of Christ, as encompassed by the angels, would not be beheld by the wicked, on whose account chiefly it will then be manifested. Nor would that army of angels increase His outward majesty, which is what Christ is here describing. When, therefore, there shall be that innumerable multitude of angels, their many thousands of thousands will fill the higher regions of the air, far and wide, in every direction, yea, the very sky itself, affording the appearance of an infinite army.

It is also exceedingly probable that the devils also will assume bodies, and appear in them, but bodies that are foul, dreadful, and horrible.

And there shall be gathered together before Him all nations, i.e., all men sprung from Adam, from the first even unto the last, of every family and nation, however fierce and barbarous. Also little ones and infants, although the case and judgment of infants is not here properly treated of, but only that of adults, who by their good or bad works have deserved Heaven or hell Wherefore there will be there very many millions of men, so that the valley of Josaphat could not contain them all. Wherefore God shall at that time turn the Mount of Olives and the other mountains into a plain, that there may be space to hold so many myriads of men. For all the reprobate shall stand upon the earth. But the Saints, especially the more eminent ones, such as the Apostles, shall be raised up into the air, where they shall sit as assessors with Christ.

That little children will appear in the Day of Judgment is exceedingly probable, though Durandus denies this (2, disp. 33, quæst. 3). The reasons that make it probable are:1st Because Christ is the Judge of all men whatsoever, therefore also of infants. 2d Because infants shall rise again as well as adults, and that "in a perfect man," as the Apostle says (Eph 4:13), that is, adult age and stature. They will see therefore and know that all men are rising with them, to stand and be judged at the tribunal of Christ. 3d Because many infants have been made Saints and Martyrs by Baptism or martyrdom. Such were the infants who were slain by Herod. These therefore, as well as adults, shall hear from Christ the words, Come, ye blessed of My Father. 4th Because the infants who have died in original sin among all nations, for so many thousands of years, will be very many. Lessius thinks that their number will be a thousand millions (de Perfect. Divin. cap. 22, num. 143). And these cannot be hid; but rising again, they will appear upon earth. And these too, being separated one from another, shall receive their sentences from Christ. They shall neither be condemned, like the adult reprobate, to the fire of hell; neither shall they be adjudged to Heaven to see God, as the adult elect.

And He shall separate them. He compares the elect to sheep, because of their innocence, modesty, humility, obedience, and patience; the reprobate to goats, because this creature has a fetid smell. It is fierce, immodest, lascivious. It walks in precipitous places. And it is quarrelsome. Such are the wicked. Wherefore under the Old Law goats were wont to be offered as sin-offerings.

There was a type of their separation in the case of those who blessed on Mount Gerizim, and those who cursed on Mount Ebal (Deut. 27).

And He shall set the sheep, &c. For the right hand is the symbol of felicity, glory, and victory. The left, of unhappiness and disgrace.

Then shall the King say to those on the right hand, &c. "Come from darkness to light, from slavery to the liberty of the children of God, from labour to perpetual rest, from death unto life, from the society of wicked men to the company of angels, from contest to triumph, from the billows of temptation to the light of glory, and the Heaven of eternal happiness."

In a moving manner does S. Hippolytus, the Martyr, enlarge upon these words (Tract. de Consummat. Sæculi), speaking of the different Orders of the Saints. "Come, ye Prophets, who were banished for My Name's sake. Come, ye Patriarchs, who were obedient unto Me before I came into the world, and who deserved My Kingdom. Come, ye Apostles, partakers of My sufferings, for the sake of the Gospel, when I lived amongst men. Come, ye Martyrs, who confessed Me before tyrants, and endured great torments and sufferings. Come, ye Priests, who offered pure sacrifices unto Me day and night, and immolated day by day My precious Body and Blood. Come, ye Saints, who practised self-denial in mountains, and in dens and caves of the earth, who by continence and prayers did service to My Name. Come, ye Virgins, who chose Me for your Bridegroom, and loved not another besides Me, who by martyrdom, and the diligent practice of religion, were united to Me, your immortal and incorruptible Spouse. Come, ye who love the poor and strangers. Come, ye who kept My love, who am Love. Come, ye friends of peace, for I am peace."

Christ judges and rewards the elect before He punishes the reprobate; for it is natural to Christ to reward; it is His strange work to punish.

The King. Christ the judge has on His thigh a name written, "King of kings and Lord of lords" (Rev 19:16).

Blessed of My Father. Those whom My Father, whose special attributes are omnipotence, empire, and predestination, "hath blessed with all spiritual benediction in heavenly things" (Eph 1:3),that is, "whom He loved and predestinated from eternity, justified in time, and now will glorify: to whom He gave grace and perseverance in good works until the end of their lives, and therefore He has now, through Me, given them for their merits the reward of celestial glory." Come therefore, ye Blessed, thrice and again Blessed, whom God loved and predestinated before the world, cleansed and sanctified in the world, and now will magnify after the world, as S. Augustine says in his Soliloquy.

Observe: the judgment of Christ will not be performed in a moment of time, as will be the case with the general Resurrection (1 Cor. xv. 52), but will occupy some considerable period. For there will be an examination and opening of the conscience of each person, in which Christ will lay open to every man his own and others' deeds by an inward illumination, and will pronounce His own sentence upon each, according to his deserts. And He will cause all to see that this sentence is just and right; and He will not give any opportunity for taking exception or for prevarication. "It will be," says S. Augustine (de Civit. xx. 14), "an effect of the Divine power, that every one will have recalled to their memory their deeds, both good and bad. And by a glance of the mind they will be perceived with a marvellous swiftness, so that this knowledge will either accuse or excuse their consciousness." All this will occupy time, though but a very short time. After this will Christ pronounce, as it seems, the general award of eternal felicity, with an audible voice, to all the Saints, when He says, "Come, ye blessed of My Father," &c ; and then will pass sentence upon the reprobate, saying, "Depart, ye cursed."

Possess ye (Vulg.); Gr. κληζονομήσατε, inherit (Eng. vers.). "For if ye are sons, then heirs, heirs of God, and joint heirs with Christ" (Rom. viii.). "0 of what great glory, of what great blessedness, are those words! He does not say, Receive ye; but, Inherit ye, as though it were your own, your Father's; as though it were your very own, belonging to you from the beginning."

The Kingdom: the highest Heaven, with all its goods, such as the vision and fruition of God, the society of Saints and Angels.

From the constitution of the world; Arab. before the constitution of the world. That is to say, from eternity. It means that the whole universe was created by God for the sake of the Blessed, that they may be eternally blessed in Him. Moreover, this glory of the Saints had been prepared and predestinated-1. From eternity. For God from eternity determined to create the Saints and the world, that He might bless them in it, and cause them to share in all His goods. 2. From the creation of the world. For God created the empyrean and the world for this end, that it might be the seat and kingdom of the Blessed. As S. Chrysostom says (Hom. 1, in Epist. ad Titum), "Herein is manifested our dignity, that not just now merely, but from of old, from the very beginning, have we been loved." And (Hom. 34, in Gen.), "Behold the excellence of the goodness of God; how great is the mercy which He hath extended to our race, that before the foundations of the world were laid, He deigned to prepare for us the fruition of the Kingdom of Heaven."

0 how sweetly will this voice of Christ fall upon the ears of the elect! What thanks will they render Him! How will they exult! We cannot doubt but that with the utmost reverence they will prostrate themselves before Him, and gladly confess that it is by His Blood and merits they have been brought to such great felicity. This is plain from the Apocalypse (chaps. v. and vii.), where we may hear their doxologies and songs of victory, which in full chorus they sing to God and Christ.

1 Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. 2 And five of them were wise, and five were foolish. 3 They that were foolish took their lamps, and took no oil with them: 4 But the wise took oil in their vessels with their lamps. 5 While the bridegroom tarried, they all slumbered and slept. 6 And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. 7 Then all those virgins arose, and trimmed their lamps. 8 And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. 9 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. 10 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. 11 Afterward came also the other virgins, saying, Lord, Lord, open to us. 12 But he answered and said, Verily I say unto you, I know you not. 13 Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.

Here,

I. That in general which is to be illustrated is, the kingdom of heaven, the state of things under the gospel, the external kingdom of Christ, and the administration and success of it. Some of Christ's parables had shown us what it is like now in the present reception of it, as ch. xiii. This tells us what it shall be like, when the mystery of God shall be finished, and that kingdom delivered up to the Father. The administration of Christ's government, towards the ready and the unready in the great day, may be illustrated by this similitude; or the kingdom is put for the subjects of the kingdom. The professors of Christianity shall then be likened to these ten virgins, and shall be thus distinguished.

II. That by which it is illustrated, is, a marriage solemnity. It was a custom sometimes used among the Jews on that occasion, that the bridegroom came, attended with his friends, late in the night, to the house of the bride, where she expected him, attended with her bride-maids; who, upon notice given of the bridegrooms' approach, were to go out with lamps in their hands, to light him into the house with ceremony and formality, in order to the celebrating of the nuptials with great mirth. And some think that on these occasions they had usually ten virgins; for the Jews never held a synagogue, circumcised, kept the passover, or contracted marriage, but ten persons at least were present. Boaz, when he married Ruth, had ten witnesses, Ruth iv. 2 . Now in this parable,

1. The Bridegroom is our Lord Jesus Christ; he is so represented in the 45th Psalm , 1, and often in the New Testament. It bespeaks his singular and superlative love to, and his faithful and inviolable covenant with, his spouse the church. Believers are now betrothed to Christ ( Hos. ii. 19 ); but the solemnizing of the marriage is reserved for the great day, when the bride, the Lamb's wife, will have made herself completely ready, Rev. xix. 7 , 9 .

2. The virgins are the professors of religion, members of the church; but here represented as her companions ( Ps. xlv. 14 ), as elsewhere her children ( Isa. liv. 1 ), her ornaments, Isa. xlix. 18 . They that follow the Lamb, are said to be virgins ( Rev. xiv. 4 ); this denotes their beauty and purity; they are to be presented as chaste virgins to Christ, 2 Cor. xi. 2 . The bridegroom is a king; so these virgins are maids of honour, virgins without number ( Cant. vi. 8 ), yet here said to be ten.

3. The office of these virgins is to meet the bridegroom, which is as much their happiness as their duty. They come to wait upon the bridegroom when he appears, and in the mean time to wait for him. See here the nature of Christianity. As Christians, we profess ourselves to be, (1.) Attendants upon Christ, to do him honour, as the glorious Bridegroom, to be to him for a name and a praise, especially then when he shall come to be glorified in his saints. We must follow him as honorary servants do their masters, John xii. 26 . Hold up the name, and hold forth the praise of the exalted Jesus; this is our business. (2.) Expectants of Christ, and of his second coming. As Christians, we profess, not only to believe and look for, but to love and long for, the appearing of Christ, and to act in our whole conversation with a regard to it. The second coming of Christ is the centre in which all the lines of our religion meet, and to which the whole of the divine life hath a constant reference and tendency.

4. Their chief concern is to have lights in their hands, when they attend the bridegroom, thus to do him honour and do him service. Note, Christians are children of light. The gospel is light, and they who receive it must not only be enlightened by it themselves, but must shine as lights, must hold it forth, Phil. ii. 15, 16 . This in general.

Now concerning these ten virgins, we may observe,

(1.) Their different character, with the proof and evidence of it.

[1.] Their character was that five were wise, and five foolish ( v. 2 ); and wisdom excelleth folly, as far as light excelleth darkness; so saith Solomon, a competent judge, Eccl. ii. 13 . Note, Those of the same profession and denomination among men, may yet be of characters vastly different in the sight of God. Sincere Christians are the wise virgins, and hypocrites the foolish ones, as in another parable they are represented by wise and foolish builders. Note, Those are wise or foolish indeed, that are so in the affairs of their souls. True religion is true wisdom; sin is folly, but especially the sin of hypocrisy, for those are the greatest fools, that are wise in their own conceit, and those the worst of sinners, that feign themselves just men. Some observe from the equal number of the wise and foolish, what a charitable decorum (it is Archbishop Tillotson's expression) Christ observes, as if he would hope that the number of true believers was nearly equal to that of hypocrites, or, at least, would teach us to hope the best concerning those that profess religion, and to think of them with a bias to the charitable side. Though, in judging of ourselves, we ought to remember that the gate is strait, and few find it; yet, in judging of others, we ought to remember that the Captain of our salvation brings many sons to glory.

[2.] The evidence of this character was in the very thing which they were to attend to; by that they are judged of.

First, It was the folly of the foolish virgins, that they took their lamps, and took no oil with them, v. 3 . They had just the oil enough to make their lamps burn for the present, to make a show with, as if they intended to meet the bridegroom; but no cruse or bottle of oil with them for a recruit if the bridegroom tarried; thus hypocrites,

1. They have no principle within. They have a lamp of profession in their hands, but have not in their hearts that stock of sound knowledge, rooted dispositions, and settled resolutions, which is necessary to carry them through the services and trials of the present state. They act under the influence of external inducements, but are void of spiritual life; like a tradesman, that sets up without a stock, or the seed on the stony ground, that wanted root.

2. They have no prospect of, nor make provision for, what is to come. They took lamps for a present show, but not oil for after use. This incogitancy is the ruin of many professors; all their care is to recommend themselves to their neighbours, whom they now converse with, not to approve themselves to Christ, whom they must hereafter appear before; as if any thing will serve, provide it will but serve for the present. Tell them of things not seen as yet, and you are like Lot to his sons-in-law, as one that mocked. They do not provide for hereafter, as the ant does, nor lay up for the time to come, 1 Tim. vi. 19 .

Secondly, It was the wisdom of the wise virgins, that they took oil in their vessels with their lamps, v. 4 . They had a good principle within, which would maintain and keep up their profession. 1. The heart is the vessel, which it is our wisdom to get furnished; for, out of a good treasure there, good things must be brought; but if that root be rottenness, the blossom will be dust. 2. Grace is the oil which we must have in this vessel; in the tabernacle there was constant provision made of oil for the light, Exod. xxxv. 14 . Our light must shine before men in good works, but this cannot be, or not long, unless there be a fixed active principle in the heart, of faith in Christ, and love to God and our brethren, from which we must act in every thing we do in religion, with an eye to what is before us. They that took oil in their vessels, did it upon supposition that perhaps the bridegroom might tarry. Note, In looking forward it is good to prepare for the worst, to lay in for a long siege. But remember that this oil which keeps the lamps burning, is derived to the candlestick from Jesus Christ, the great and good Olive, by the golden pipes of the ordinances, as it is represented in that vision ( Zech. iv. 2, 3 , 12 ), which is explained John i. 16 , Of his fulness have all we received, and grace for grace.

(2.) Their common fault, during the bridegroom's delay; They all slumbered and slept, v. 5 . Observe here,

[1.] The bridegroom tarried, that is, he did not come out so soon as they expected. What we look for as certain, we are apt to think is very near; many in the apostles' times imagined that the day of the Lord was at hand, but it is not so. Christ, as to us, seems to tarry, and yet really does not, Hab. ii. 3 . There is good reason for the Bridegroom's tarrying; there are many intermediate counsels and purposes to be accomplished, the elect must all be called in, God's patience must be manifested, and the saints' patience tried, the harvest of the earth must be ripened, and so must the harvest of heaven too. But though Christ tarry past our time, he will not tarry past the due time.

[2.] While he tarried, those that waited for him, grew careless, and forgot what they were attending; They all slumbered and slept; as if they had given over looking for him; for when the Son of man cometh, he will not find faith, Luke xviii. 8 . Those that inferred the suddenness of it from its certainty, when that answered not their expectation, were apt from the delay to infer its uncertainty. The wise virgins slumbered, and the foolish slept; so some distinguish it; however, they were both faulty. The wise virgins kept their lamps burning, but did not keep themselves awake. Note, Too many good Christians, when they have been long in profession, grow remiss in their preparations for Christ's second coming; they intermit their care, abate their zeal, their graces are not lively, nor their works found perfect before God; and though all love be not lost, yet the first love is left. If it was hard to the disciples to watch with Christ an hour, much more to watch with him an age. I sleep, saith the spouse, but my heart wakes, Observe, First, They slumbered, and then they slept. Note, One degree of carelessness and remissness makes way for another. Those that allow themselves in slumbering, will scarcely keep themselves from sleeping; therefore dread the beginning of spiritual decays; Venienti occurrite morbo—Attend to the first symptoms of disease. The ancients generally understood the virgins' slumbering and sleeping of their dying; they all died, wise and foolish ( Ps. xlix. 10 ), before judgment-day. So Ferus, Antequam veniat sponsus omnibus obdormiscendum est, hoc est, moriendum—Before the Bridegroom come, all must sleep, that is, die. So Calvin. But I think it is rather to be taken as we have opened it.

(3.) The surprising summons given them, to attend the bridegroom ( v. 6 ); At midnight there was a cry made, Behold, the bridegroom cometh. Note, [1.] Though Christ tarry long, he will come at last; though he seem slow, he is sure. In his first coming, he was thought long by those that waited for the consolation of Israel; yet in the fulness of time he came; so his second coming, though long deferred, is not forgotten; his enemies shall find, to their cost, that forbearance is no acquittance; and his friends shall find, to their comfort, that the vision is for an appointed time, and at the end it shall speak, and not lie. The year of the redeemed is fixed, and it will come. [2.] Christ's coming will be at our midnight, when we least look for him, and are most disposed to take our rest. His coming for the relief and comfort of his people, often is when the good intended seems to be at the greatest distance; and his coming to reckon with his enemies, is when they put the evil day furthest from them. It was at midnight that the first-born of Egypt were destroyed, and Israel delivered, Exod. xii. 29 . Death often comes when it is least expected; the soul is required this night, Luke xii. 20 . Christ will come when he pleases, to show his sovereignty, and will not let us know when, to teach us our duty. [3.] When Christ comes, we must go forth to meet him. As Christians we are bound to attend all the motions of the Lord Jesus, and meet him in all his out-goings. When he comes to us at death, we must go forth out of the body, out of the world, to meet him with affections and workings of soul suitable to the discoveries we then expect him to make of himself. Go ye forth to meet him, is a call to those who are habitually prepared, to be actually ready. [4.] The notice given of Christ's approach, and the call to meet him, will be awakening; There was a cry made. His first coming was not with any observation at all, nor did they say, Lo, here is Christ, or Lo, he is there; he was in the world, and the world knew him not; but his second coming will be with the observation of all the world; Every eye shall see him. There will be a cry from heaven, for he shall descend with a shout, Arise, ye dead, and come to judgment; and a cry from the earth too, a cry to rocks and mountains, Rev. vi. 16 .

(4.) The address they all made to answer this summons ( v. 7 ); They all arose, and trimmed their lamps, snuffed them and supplied them with oil and went about with all expedition to put themselves in a posture to receive the bridegroom. Now, [1.] This, in the wise virgins, bespeaks an actual preparation for the Bridegroom's coming. Note, even those that are best prepared for death, have, upon the immediate arrests of it, work to do, to get themselves actually ready, that they may be found in peace ( 2 Pet. iii. 14 ), found doing ( ch. xxiv. 46 ), and not found naked, 2 Cor. v. 3 . It will be a day of search and enquiry; and it concerns us to think how we shall then be found. When we see the day approaching, we must address ourselves to our dying work with all seriousness, renewing our repentance for sin, our consent to the covenant, our farewells to the world; and our souls must be carried out toward God in suitable breathings. [2.] In the foolish virgins, it denotes a vain confidence, and conceit of the goodness of their state, and their readiness for another world. Note, Even counterfeit graces will serve a man to make a show of when he comes to die, as well as they have done all his life long; the hypocrite's hopes blaze when they are just expiring, like a lightening before death.

(5.) The distress which the foolish virgins were in, for want of oil, v. 8, 9 . This bespeaks, [1.] The apprehensions which some hypocrites have of the misery of their state, even on this side death, when God opens their eyes to see their folly, and themselves perishing with a lie in their right hand. Or, however, [2.] The real misery of their state on the other side death, and in the judgment; how far their fair, but false, profession of religion will be from availing them any thing in the great day; see what comes of it.

First, Their lamps are gone out. The lamps of hypocrites often go out in this life; when they who have begun in the spirit, end in the flesh, and the hypocrisy breaks out in an open apostasy, 2 Pet. ii. 20 . The profession withers, and the credit of it is lost; the hopes fail, and the comfort of them is gone; how often is the candle of the wicked thus put out? Job xxi. 17 . Yet many a hypocrite keeps up his credit, and the comfort of his profession, such as it is, to the last; but what is it when God taketh away his soul? Job xxvii. 8 . If his candle be not put out before him, it is put out with him, Job xviii. 5, 6 . He shall lie down in sorrow, Isa. l. 11 . The gains of a hypocritical profession will not follow a man to judgment, ch. vii. 22, 23 . The lamps are gone out, when the hypocrite's hope proves like the spider's web ( Job viii. 11 , &c.), and like the giving up of the ghost ( Job xi. 20 ), like Absalom's mule that left him in the oak.

Secondly, They wanted oil to supply them when they were going out. Note, Those that take up short of true grace, will certainly find the want of it one time or other. An external profession well humoured may carry a man far, but it will not carry him through; it may light him along this world, but the damps of the valley of the shadow of death will put it out.

Thirdly, They would gladly be beholden to the wise virgins for a supply out of their vessels; Give us of your oil. Note, The day is coming, when carnal hypocrites would gladly be found in the condition of true Christians. Those who now hate the strictness of religion, will, at death and judgment, wish for the solid comforts of it. Those who care not to live the life, yet would die the death, of the righteous. The day is coming when those who now look with contempt upon humble contrite saints, would gladly get an interest in them, and would value those as their best friends and benefactors, whom now they set with the dogs of their flock. Give us of your oil; that is, "Speak a good word for us;" so some; but there is no occasion for vouchers in the great day, the Judge knows what is every man's true character. But is it not well that they are brought to say, Give us of your oil? It is so; but, 1. This request was extorted by sensible necessity. Note, Those will see their need of grace hereafter, when it should save them, who will not see their need of grace now, when it should sanctify and rule them. (2.) It comes too late. God would have given them oil, had they asked in time; but there is no buying when the market is over, no bidding when the inch of candle is dropped.

Fourthly, They were denied a share in their companions' oil. It is a sad presage of a repulse with God, when they were thus repulsed by good people. The wise answered, Not so; that peremptory denial is not in the original, but supplied by the translators: these wise virgins would rather give a reason without a positive refusal, than (as many do) give a positive refusal without a reason. They were well inclined to help their neighbours in distress; but, We must not, we cannot, we dare not, do it, lest there be not enough for us and you; charity begins at home; but go, and buy for yourselves. Note, 1. Those that would be saved, must have grace of their own. Though we have benefit by the communion of saints, and the faith and prayers of others may now redound to our advantage, yet our own sanctification is indispensably necessary to our own salvation. The just shall live by his faith. Every man shall give account of himself, and therefore let every man prove his own work; for he cannot get another to muster for him in that day. 2. Those that have most grace, have none to spare; all we have, is little enough for ourselves to appear before God in. The best have need to borrow from Christ, but they have none to lend to any of their neighbours. The church of Rome, which dreams of works of supererogation and the imputation of the righteousness of saints, forgets that it was the wisdom of the wise virgins to understand that they had but oil enough for themselves, and none for others. But observe, These wise virgins do not upbraid the foolish with their neglect, nor boast of their own forecast, nor torment them with suggestions tending to despair, but give them the best advice the case will bear, Go ye rather to them that sell. Note, Those that deal foolishly in the affairs of their souls, are to be pitied, and not insulted over; for who made thee to differ? When ministers attend such as have been mindless of God and their souls all their days, but are under death-bed convictions; and, because true repentance is never too late, direct them to repent, and turn to God, and close with Christ; yet, because late repentance is seldom true, they do but as these wise virgins did by the foolish, even made the best of bad. They can but tell them what is to be done, if it be not too late, but whether the door may not be shut before it is done, is an unspeakable hazard. It is good advice now, if it be taken in time, Go to them that sell, and buy for yourselves. Note, Those that would have grace, must have recourse to, and attend upon, the means of grace. See Isa. lv. 1 .

(6.) The coming of the bridegroom, and the issue of all this different character of the wise and foolish virgins. See what came of it.

[1.] While they went out to buy, the bridegroom came. Note, With regard to those that put off their great work to the last, it is a thousand to one, that they have not time to do it then. Getting grace is a work of time, and cannot be done in a hurry. While the poor awakened soul addresses itself, upon a sick bed, to repentance and prayer, in awful confusion, it scarcely knows which end to begin at, or what to do first; and presently death comes, judgment comes, and the work is undone, and the poor sinner undone for ever. This comes of having oil to buy when we should burn it, and grace to get when we should use it.

The bridegroom came. Note, Our Lord Jesus will come to his people, at the great day, as a Bridegroom; will come in pomp and rich attire, attended with his friends: now that the Bridegroom is taken away from us, we fast ( ch. ix. 15 ), but then will be an everlasting feast. Then the Bridegroom will fetch home his bride, to be where he is ( John xvii. 24 ), and will rejoice over his bride, Isa. lii. 5 .

[2.] They that were ready, went in with him to the marriage. Note, First, To be eternally glorified is to go in with Christ to the marriage, to be in his immediate presence, and in the most intimate fellowship and communion with him in a state of eternal rest, joy, and plenty. Secondly, Those, and those only, shall go to heaven hereafter, that are made ready for heaven here, that are wrought to the self-same thing, 2 Cor. v. 5 . Thirdly, The suddenness of death, and of Christ's coming to us then, will be no obstruction to our happiness, if we have been habitually prepared.

[3.] The door was shut, as is usual when all the company is come, that are to be admitted. The door was shut, First, To secure those that were within; that, being now made pillars in the house of our God, they may go no more out, Rev. iii. 12 . Adam was put into paradise, but the door was left open and so he went out again; but when glorified saints are put into the heavenly paradise, they are shut in. Secondly, To exclude those that were out. The state of saints and sinners will then be unalterably fixed, and those that are shut out then, will be shut out for ever. Now the gate is strait, yet it is open; but then it will be shut and bolted, and a great gulf fixed. This was like the shutting of the door of the ark when Noah was in; as he was thereby preserved, so all the rest were finally abandoned.

[4.] The foolish virgins came when it was too late ( v. 11 ); Afterward came also the other virgins. Note, First, There are many that will seek admission into heaven when it is too late; as profane Esau, who afterward would have inherited the blessing. God and religion will be glorified by those late solicitations, though sinners will not be saved by them; it is for the honour of Lord, Lord, that, of fervent and importunate prayer, that those who slight it now, will flee to it shortly, and it will not be called whining and canting then. Secondly, The vain confidence of hypocrites will carry them very far in their expectations of happiness. They go to heaven-gate, and demand entrance, and yet are shut out; lifted up to heaven in a fond conceit of the goodness of their state, and yet thrust down to hell.

[5.] They were rejected, as Esau was ( v. 12 ); I know you not. Note, We are all concerned to seek the Lord while he may be found; for there is a time coming when he will not be found. Time was, when, Lord, Lord, open to us, would have sped well, by virtue of that promise, Knock, and it shall be opened to you; but now it comes too late. The sentence is solemnly bound on with, Verily I say unto you, which amounts to no less than swearing in his wrath, that they shall never enter into his rest. It bespeaks him resolved, and them silenced by it.

This and the following parable are in Matthew alone.

1. Then-- at the time referred to at the close of the preceding chapter, the time of the Lord's Second Coming to reward His faithful servants and take vengeance on the faithless. Then

shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom-- This supplies a key to the parable, whose object is, in the main, the same as that of the last parable--to illustrate the vigilant and expectant attitude of faith, in respect of which believers are described as "they that look for Him" ( He 9:28 ), and "love His appearing" ( 2Ti 4:8 ). In the last parable it was that of servants waiting for their absent Lord; in this it is that of virgin attendants on a Bride, whose duty it was to go forth at night with lamps, and be ready on the appearance of the Bridegroom to conduct the Bride to his house, and go in with him to the marriage. This entire and beautiful change of figure brings out the lesson of the former parable in quite a new light. But let it be observed that, just as in the parable of the Marriage Supper ( Lu 14:15-24 ), so in this--the Bride does not come into view at all in this parable; the Virgins and the Bridegroom holding forth all the intended instruction: nor could believers be represented both as Bride and Bridal Attendants without incongruity.

2. And five of them were wise, and five were foolish-- They are not distinguished into good and bad, as Trench observes, but into "wise" and "foolish"--just as in Mt 7:25-27 those who reared their house for eternity are distinguished into "wise" and "foolish builders"; because in both cases a certain degree of goodwill towards the truth is assumed. To make anything of the equal number of both classes would, we think, be precarious, save to warn us how large a portion of those who, up to the last, so nearly resemble those that love Christ's appearing will be disowned by Him when He comes.

3. They that were foolish took their lamps, and took no oil with them:

4. But the wise took oil in their vessels with their lamps-- What are these "lamps" and this "oil"? Many answers have been given. But since the foolish as well as the wise took their lamps and went forth with them to meet the Bridegroom, these lighted lamps and this advance a certain way in company with the wise, must denote that Christian profession which is common to all who bear the Christian name; while the insufficiency of this without something else, of which they never possessed themselves, shows that "the foolish" mean those who, with all that is common to them with real Christians, lack the essential preparation for meeting Christ. Then, since the wisdom of "the wise" consisted in their taking with their lamps a supply of oil in their vessels, keeping their lamps burning till the Bridegroom came, and so fitting them to go in with Him to the marriage, this supply of oil must mean that inward reality of grace which alone will stand when He appears whose eyes are as a flame of fire. But this is too general; for it cannot be for nothing that this inward grace is here set forth by the familiar symbol of oil, by which the Spirit of all grace is so constantly represented in Scripture. Beyond all doubt, this was what was symbolized by that precious anointing oil with which Aaron and his sons were consecrated to the priestly office ( Ex 30:23-25, 30 ); by "the oil of gladness above His fellows" with which Messiah was to be anointed ( Psa 45:7 ; He 1:9 ), even as it is expressly said, that "God giveth not the Spirit by measure unto Him" ( Joh 3:34 ); and by the bowl full of golden oil, in Zechariah's vision, which, receiving its supplies from the two olive trees on either side of it, poured it through seven golden pipes into the golden lamp-stand to keep it continually burning bright ( Zec 4:1-14 )--for the prophet is expressly told that it was to proclaim the great truth, "Not by might, nor by power, but by My Spirit, saith the Lord of hosts [shall this temple be built]. Who art thou, O great mountain [of opposition to this issue]? Before Zerubbabel thou shalt become a plain [or, be swept out of the way], and he shall bring forth the head stone [of the temple], with shoutings [crying], Grace, Grace unto it." This supply of oil, then, representing that inward grace which distinguishes the wise, must denote, more particularly, that "supply of the Spirit of Jesus Christ," which, as it is the source of the new spiritual life at the first, is the secret of its enduring character. Everything short of this may be possessed by "the foolish"; while it is the possession of this that makes "the wise" to be "ready" when the Bridegroom appears, and fit to "go in with Him to the marriage." Just so in the parable of the Sower, the stony-ground hearers, "having no deepness of earth" and "no root in themselves" Mt 13:5 ; Mr 4:17 ), though they spring up and get even into ear, never ripen, while they in the good ground bear the precious grain.

5. While the bridegroom tarried-- So in Mt 24:48 , "My Lord delayeth His coming"; and so Peter says sublimely of the ascended Saviour, "Whom the heaven must receive until the times of restitution of all things" ( Ac 3:21 , and compare Lu 19:11 , 12 ). Christ "tarries," among other reasons, to try the faith and patience of His people.

they all slumbered and slept-- the wise as well as the foolish. The world "slumbered" signifies, simply, "nodded," or, "became drowsy"; while the world "slept" is the usual word for lying down to sleep, denoting two stages of spiritual declension--first, that half-involuntary lethargy or drowsiness which is apt to steal over one who falls into inactivity; and then a conscious, deliberate yielding to it, after a little vain resistance. Such was the state alike of the wise and the foolish virgins, even till the cry of the Bridegroom's approach awoke them. So likewise in the parable of the Importunate Widow: "When the Son of man cometh, shall He find faith on the earth?" ( Lu 18:8 ).

6. And at midnight-- that is, the time when the Bridegroom will be least expected; for "the day of the Lord so cometh as a thief in the night" ( 1Th 5:2 ).

there was a cry made, Behold, the Bridegroom cometh; go ye out to meet him-- that is, Be ready to welcome Him.

7. Then all those virgins arose, and trimmed their lamps-- the foolish virgins as well as the wise. How very long do both parties seem the same--almost to the moment of decision! Looking at the mere form of the parable, it is evident that the folly of "the foolish" consisted not in having no oil at all; for they must have had oil enough in their lamps to keep them burning up to this moment: their folly consisted in not making provision against its exhaustion, by taking with their lamp an oil-vessel wherewith to replenish their lamp from time to time, and so have it burning until the Bridegroom should come. Are we, then--with some even superior expositors--to conclude that the foolish virgins must represent true Christians as well as do the wise, since only true Christians have the Spirit, and that the difference between the two classes consists only in the one having the necessary watchfulness which the other wants? Certainly not. Since the parable was designed to hold forth the prepared and the unprepared to meet Christ at His coming, and how the unprepared might, up to the very last, be confounded with the prepared--the structure of the parable behooved to accommodate itself to this, by making the lamps of the foolish to burn, as well as those of the wise, up to a certain point of time, and only then to discover their inability to burn on for want of a fresh supply of oil. But this is evidently just a structural device; and the real difference between the two classes who profess to love the Lord's appearing is a radical one--the possession by the one class of an enduring principle of spiritual life, and the want of it by the other.

8. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out-- rather, as in the Margin, "are going out"; for oil will not light an extinguished lamp, though it will keep a burning one from going out. Ah! now at length they have discovered not only their own folly, but the wisdom of the other class, and they do homage to it. They did not perhaps despise them before, but they thought them righteous overmuch; now they are forced, with bitter mortification, to wish they were like them.

9. But the wise answered, Not so; lest there be not enough for us and you-- The words "Not so," it will be seen, are not in the original, where the reply is very elliptical--"In case there be not enough for us and you." A truly wise answer this. "And what, then, if we shall share it with you? Why, both will be undone."

but go ye rather to them that sell, and buy for yourselves-- Here again it would be straining the parable beyond its legitimate design to make it teach that men may get salvation even after they are supposed and required to have it already gotten. It is merely a friendly way of reminding them of the proper way of obtaining the needed and precious article, with a certain reflection on them for having it now to seek. Also, when the parable speaks of "selling" and "buying" that valuable article, it means simply, "Go, get it in the only legitimate way." And yet the word "buy" is significant; for we are elsewhere bidden, "buy wine and milk without money and without price," and "buy of Christ gold tried in the fire," &c. ( Is 55:1 ; Re 3:18 ). Now, since what we pay the demanded price for becomes thereby our own property, the salvation which we thus take gratuitously at God's hands, being bought in His own sense of that word, becomes ours thereby in inalienable possession. (Compare for the language, Pr 23:23 ; Mt 13:44 ).

10. 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-- They are sensible of their past folly; they have taken good advice: they are in the act of getting what alone they lacked: a very little more, and they also are ready. But the Bridegroom comes; the ready are admitted; "the door is shut," and they are undone. How graphic and appalling this picture of one almost saved--but lost!

11. Afterward came also the other virgins, saying, Lord, Lord, open to us-- In Mt 7:22 this reiteration of the name was an exclamation rather of surprise; here it is a piteous cry of urgency, bordering on despair. Ah! now at length their eyes are wide open, and they realize all the consequences of their past folly.

12. But he answered and said, Verily I say unto you, I know you not-- The attempt to establish a difference between "I know you not" here, and "I never knew you" in Mt 7:23 --as if this were gentler, and so implied a milder fate, reserved for "the foolish" of this parable--is to be resisted, though advocated by such critics as Olshausen, Stier, and Alford. Besides being inconsistent with the general tenor of such language, and particularly the solemn moral of the whole ( Mt 25:13 ), it is a kind of criticism which tampers with some of the most awful warnings regarding the future. If it be asked why unworthy guests were admitted to the marriage of the King's Son, in a former parable, and the foolish virgins are excluded in this one, we may answer, in the admirable words of Gerhard, quoted by Trench, that those festivities are celebrated in this life, in the Church militant; these at the last day, in the Church triumphant; to those, even they are admitted who are not adorned with the wedding garment; but to these, only they to whom it is granted to be arrayed in fine linen clean and white, which is the righteousness of saints ( Re 19:8 ); to those, men are called by the trumpet of the Gospel; to these by the trumpet of the Archangel; to those, who enters may go out from them, or be cast out; who is once introduced to these never goes out, nor is cast out, from them any more: wherefore it is said, "The door is shut."

13. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh-- This, the moral or practical lesson of the whole parable, needs no comment.

This parable, while closely resembling it, is yet a different one from that of The Pounds, in Lu 19:11-27 ; though Calvin, Olshausen, Meyer, and others identify them-- but not De Wette and Neander. For the difference between the two parables, see the opening remarks on that of The Pounds. While, as Trench observes with his usual felicity, "the virgins were represented as waiting for their Lord, we have the servants working for Him; there the inward spiritual life of the faithful was described; here his external activity. It is not, therefore, without good reason that they appear in their actual order--that of the Virgins first, and of the Talents following--since it is the sole condition of a profitable outward activity for the kingdom of God, that the life of God be diligently maintained within the heart."