Some Key Words (10/27/11-10/28/11)

Virgins (parthenois [3933]):

| a maiden, an unmarried daughter. | a virgin, a marriageable maiden.

Lamps (lampadas [2985]):

a torch or an oil-fed lamp. | from lampo [2989]: to beam, radiate light. A lamp. | a torch. A lamp fed with oil.

Foolish (moorai [3474]):

silly, foolish. Morally worthless, worse than raca, as moros goes to the character, not just the mind. | from muo: to shut the mouth. Dull, stupid, heedless, absurd. | foolish. Impious, godless. Lacking forethought and wisdom. Empty and useless. Unlearned.

Prudent (phronimoi [5429]):

sensible, practically wise. | from phren [5424]: from phrao: to rein in; the midriff, the sympathies or feelings, the mind. Sage, discreet. Having cautious character. | intelligent. Mindful of one’s interests.

Wedding Feast (gamous [1062]):

marriage, or the feast associated therewith. | nuptials. | a marriage festival. Points in particular to the banquet. Also used of marriage more generally.

Know (oida [1492]):

to know intuitively (vs. experientially). To know from one’s senses. | to see and to know. | to know, perceive. To have regard for, cherish, pay heed to.

Paraphrase: (10/28/11)

Mt 25:1-13 The kingdom of heaven might be likened to ten marriageable maidens gone off to meet the bridegroom. Five planned ahead and five lived in the moment. The latter five had their lamps, but no extra oil, whereas the former brought both lamp and oil. As it happens, the bridegroom delayed his arrival, and the ladies, grown drowsy, fell asleep. Come midnight, there was a shout, announcing the bridegroom’s approach. The ladies woke and set to trimming their lamps. The foolish ones, seeing their lamps about to go out for lack of oil, asked the wise to share, but the wise, having brought only such oil as they felt they would need refused, knowing their would not be enough for both. “Go buy your own,” they counseled, which the foolish ones did. And while they were out the bridegroom arrived, taking those who were ready off to the feast. With their arrival, the door was shut. Those foolish virgins came along later, when they had their oil, and knocked at the door begging entry, but the bridegroom responded, “Truly, you are not known to me.” Understand, then, the need to remain alert. For you know neither the day nor the hour.

Key Verse: (11/02/11)

Mt 25:13 – Be constantly alert, knowing that you don’t know the timing.

Thematic Relevance: (10/28/11)	If the kingdom is the wedding feast, then Jesus is clearly the bridegroom.
Doctrinal Relevance: (10/28/11)	We are called to live as those prepared for the King. The time of His return will not be announced in advance. We cannot be prepared in another’s faith.
Moral Relevance: (10/28/11)	Much is made of how we ought to understand this, what the various images stand for. It seems to me the point is quite straightforward. You be prepared yourself. One cannot inherit salvation or gain it by osmosis from one’s associates. There is also the stressed point that His delay in returning ought not to lull us into false confidence that we have time. We don’t. We need to be ready now and always.
Doxology: (10/28/11)	Though we may not know the timing and we may wonder at His delay, yet this is assured: He is coming! When He comes, I am assured of this: I shall have been made ready because I have been granted to have the Holy Spirit dwelling within me, His will working and willing within me that I might indeed be transformed in His image. I shall be brought forth white as snow, not because I am some super-Christian, but because He is a super-God. Because He has determined it, it shall be so. His Word does not return to Him without accomplishing all His purpose, and I am in that purpose. Rejoice, oh my heart, rejoice! For your bridegroom cometh, and by His own determination and effort, you shall be found ready.
Questions Raised: (11/02/11)	Virgins or bridesmaids? How should the not knowing of v12 be understood?

Symbols: (10/29/11, 11/02/11)

Lamps

[Fausset’s] equates these with torches, but the description that follows is not that of a torch. It is a small vessel with a tube into which the wick can be inserted. The vessel is filled with water topped by oil. [ISBE] OT usage establishes certain figurative applications of the lamp; as guide, and also as an emblem of the spirit (Pr 20:27 – The spirit of man is the lamp of the Lord, searching his innermost parts.) [M&S] The size or capacity of the lamp may have been suggestive of the owner’s wealth. Of note is Revelation 4:5, which speaks of the seven lamps as the seven spirits of God. While suggesting that the term lampas should be understood as indicating torches in that case, it is also noted that the reader would likely be put in mind of the lampstands in the Temple at Jerusalem. As to the current passage, lamps are clearly indicated, rather than torches. The reason given is that they are inside a house. [It seems to me that the mention of wicks would rather settle any question.] OT usage has many instances of the image of a lamp going out, and this is indicative of the destruction of the lamp’s owner, whether individual or communal. The lamp is also used as emblem of God Himself. [Thus the eternal flame?] Moving into the NT, we find John the Baptist spoken of as a lamp, in that he served to guide to the Christ, and Christ pronounced Himself the light (or lamp) of the world. The lamp, then, symbolize the works of righteousness believers accomplish in a darkened world.

Oil

[M&S] Oil lamps were pretty much the sole source of interior lighting in the region, and would thus be burning constantly, day and night. Of note, a special supply of “beaten oil” was maintained for use in the temple. Oil in general is viewed as a mark of prosperity or its lack. It is given connection with joy and gladness. Careful use of oil is equated with wisdom (Pr 21:17b – He who loves wine and oil will not become rich Pr 21:20 – There is treasure and oil in the wise man’s house, but the fool swallows his up.) There is suggestion of oil being symbolic of the Holy Spirit, particularly in His office of life giving agent, but this is never made explicit. The text cited is 1Samual 16:13 – Samuel took the oil and anointed David amidst his brothers, and the Spirit of the Lord was upon David mightily from that day forward. [ISBE] Up until recent times, olive oil was used as the sole illuminant for holy places in Israel, though this exclusivity is passing now. As to symbolism, the usages noted here are much the same as M&S. [Fausset’s] Oil was used for anointing in the sense of healing and strengthening the individual, as we would use butter on food, and as fuel for lamps. It typifies the Holy Spirit’s presence (2Co 1:21-22 – He who establishes us with you in Christ and anointed us is God who sealed us and gave the Spirit in our hearts as pledge. 1Jn 2:20 – You have an anointing from the Holy Spirit, and you all know. 1Jn 2:27 – The anointing you received from Him abides in you. You don’t need anybody else to teach you, for His anointing teaches you all things. It is true, and no lie. Just as it has taught you, you abide in Him. Zech 4:11-14 – I asked Him what the significance of the two olive trees next to the lampstand held. I asked again, noting the golden pipes that poured golden oil from the olive branches. He told me that they were the two anointed ones standing by the Lord of the whole earth. “Ordinances and ministers are channels, not the grace itself.” Somehow, the author arrives at the image of the Christ, Lord Jesus, and the ‘double olive tree of the Holy Spirit’ from whence He has fullness of grace to fulfill both priestly and kingly office. [Presumably this points back to Zech 4:14]. There is also some point made about Jesus not having been anointed with the oil of gladness prior to the completion of His work at the ascension, where He “obtained the Holy Spirit without measure, to impart to us in measure.” Somehow, this is drawn from John 3:34 – He whom God has sent speaks the words of God; for He gives the Spirit without measure. Here’s an interesting connection: The oil for the sanctuary lights was made by crushing (or bruising) the olives in a mortar to produce the “beaten oil” required (Ex 27:20 – Require the sons of Israel to bring clear, beaten olive oil for the light, that it may burn continually.) This is equated to the bruising of Messiah which preceded Him pouring out the Spirit upon us.

Wedding Feast

[ISBE] The image we have here is of the wedding procession leading up to the marriage supper. The bridegroom would have been away with friends accepting their congratulations and praises before making his way to the feast in their company, this often waiting until midnight or later to occur. In the meantime, the bride’s party would have been preparing the meal and the house in which it would be served. They would then relax and await the noise of the groom’s approach. This noise would be the announcement of women shouting from the rooftops all along the route of his approach. When he arrived, only the select few from among his companions would go in to the meal. Their primary purpose was as escort, and that service had now been rendered. When they had left, the doors would be closed, leaving only family and invited guests within. This is the event depicted in our parable. The maids have returned too late. The doors have been closed, and no more shall be welcomed in. More is said in regard to the degree of hospitality associated with the wedding feast, but this is not germane to the parable before us.

People Mentioned: (11/02/11)

N/A

You Were There (11/02/11)

N/A

Some Parallel Verses (11/02/11)

Mt 25:1

Mt 13:24 – The kingdom could be compared to a field sown with good seed. Jn 18:3 – Judas led in the Roman cohort together with the chief priests and Pharisees, coming with lanterns, torches and weapons. Ac 20:8 – There were many lamps in the upper room where they had gathered to hear Paul. Rev 4:5 – Lightning and thunder proceed from the throne, and seven lamps burn before it. These are the seven Spirits of God. Rev 8:10 – The third angel sounded his trumpet, and a great star fell to earth, burning like a torch. Its falling consumed a third of the rivers and springs. Lk 19:13 – He called ten of his slaves, giving them ten minas to do business with until his return. Mt 9:15 – The friends of the bridegroom can hardly mourn while he is with them, can they? When he is taken from them, then they will fast. Jn 3:29 – The bridegroom has the bride, but the friend of the bridegroom rejoices to hear the groom’s voice. Just so, my joy has been made full. Rev 19:7 – Rejoice and be glad! Give glory to Him! For the marriage of the Lamb is come, and His bride has made herself ready. Rev 21:2 – I saw the new Jerusalem coming down out of heaven from God, prepared like a bride for her husband. Rev 21:9 – Come! I shall show you the bride, the wife of the Lamb.

2

Mt 7:24 – Those who hear My words and act on them are like wise men building their houses on solid rock. Mt 10:16 – I send you as sheep amongst wolves. So be as shrewd as serpents, yet as innocent as doves. Lk 16:8 – The master praised his unrighteous steward for his shrewdness. For the sons of the age are more shrewd in their dealings amongst themselves than are the sons of light. 1Co 10:15 – I speak to the wise. You, then, judge what I say.

3
4
5

Mt 24:48 – The evil slave assumes his master will not return for some time. Heb 10:37 – In a short while, He will come. He will not delay. 2Pe 3:4 – They ask where the promise of His coming is. They note that since the first fathers passed, everything has continued much the same. 2Pe 3:9 – But, the Lord is not slow in keeping His promise, not as some count it slow. Rather, He is patient toward you, preferring that none would perish and all would come to repentance.

6

Mk 13:35 – So be alert. You don’t know when the master is coming, whether morning or evening, midnight or dawn.

7
8
9
10

Mt 24:42 – So be alert. You don’t know when Your Lord is coming. Lk 12:35 – Be dressed and ready. Keep your lamps lit. Mt 7:21 – Not everyone who calls to Me, “Lord, Lord!” will enter the kingdom of heaven, only those who do My Father’s will. Lk 13:25 – Once the head of the house shuts the door, you may stand outside knocking and calling all you like. But, he will answer that he doesn’t know where you are from. Mt 24:44 – So, you be ready too. The Son of Man is coming when you don’t expect Him. Mt 22:2 – The kingdom is comparable to a king preparing the wedding feast for his son. Lk 13:26-27 – You will say that you ate and drank with Him, that He taught in your streets. But, He will reply that He does not know where you are from, and He will demand that you evildoers depart His presence.

11

Mt 7:22-23- Many will come to Me pointing out how they prophesied in My name, cast out demons on My authority, performed miracles by My power. But, I will respond, “I never knew you. Depart from me you lawless ones.”

12

Mt 10:33 – Whoever denies Me before men, I will deny before My Father. 2Ti 2:19 – The firm foundation of God stands. It is sealed with these words: The Lord knows who are His. Let everyone who names His name abstain from wickedness.

13

Mt 24:50 – The master of that slave will come when he least expects it, at an hour not known to the slave.

New Thoughts (11/03/11-11/04/11)

While it would be tempting to focus on the symbolism of the various components of this parable, it is a parable. The intent is not to drench every aspect in symbolism but to convey a higher truth by means of common imagery. As such, the first thing to be done is to establish what that common imagery would have been, for marriage customs change with time and geography. In that regard, I am turning to Alfred Edersheim’s ‘Sketches of Jewish Social Life’. He notes a few distinctions in custom even between Judea and Galilee of that period. The distinctions do not appear to much impact the course of the parable at hand, although they might be of interest in considering the marriage at Cana in Galilee, and certain other uses of the marriage motif.

Of particular note for this parable, Edersheim points to a custom of carrying lamps atop staves for such marriage processions as we are being shown here. This procession would also have been led by musicians, with it being a religious duty for those met along the way to join in. The numbering of the virgins as ten seems possibly to tie to the number of these stave lamps typically associated with public ceremonies of this sort. The festivities in view here would typically last a week in all.

Much is also made of the particulars of timing the wedding event. These were generally scheduled for Wednesdays, and never during feast days. The reason for this was to both allow the first day of the week for the preparations these bridesmaids would have been involved in, and also to allow immediate recourse to the Sanhedrin on Thursday if the bride was found to be unchaste. Bear in mind that there could be a lengthy period between betrothal and marriage, and that the betrothal was deemed as binding as we consider the marriage to be. In other words, a bride come to the wedding chamber who was found not to have been a virgin on her arrival must necessarily have violated the betrothal, and the wedding could be nullified on that basis.

This, of course, has been before us since the relating of Jesus’ birth at the opening of the Gospels. It remains of utmost import to us as we are the betrothed bride of Christ as we navigate the course of our days in this life. It is thus that the imagery of adultery play so heavily in the prophetic correctives of Scripture. However, the focus is not on the bride in this instance, but on the bridesmaids. As such, let me keep with the focus Jesus has selected here, and allow that to inform what I would understand from His words.

The setting we are given is that of the actual day of the wedding. The bridesmaids are with the bride, having assisted in preparing the house for the marriage feast. This, presumably, takes place either at the groom’s house or that of his parents, depending on his circumstance. He, in the meantime, would have been whisked away to spend time being honored by his own associates, friends and family coming to congratulate and to laud him. Then comes the procession. That is, as noted, a noisy affair, both because of the musicians leading the way and drawing in the crowds to accompany, and also because of the women shouting from the rooftops along the way, all combining to give advance announcement of the groom’s approach, however briefly in advance.

The ISBE comments on the fact that the groom’s entertainments before coming to the supper could easily last until midnight or later. As such, the picture we have of the bridesmaids napping for awhile as they awaited his arrival is entirely in keeping with custom. And the noise of his approach could be counted on to wake them in time to greet him. Whether they were charged with bearing these lamps upon the staves for the final approach is not entirely clear to me, although it seems a reasonable supposition. Thus, the five who have gone off to get oil and miss his arrival would have missed fulfilling a particularly critical part of their role in the marriage ceremony. If ten lamps were the customary number for such public rites, then they have not just missed the festivities, they have in some wise shamed the groom, leaving him well short of proper observance.

This begins to adjust how we ought to look upon the parable and its point. In my preparatory efforts, I was curious as to whether we ought to view the terminology as referring to virgins or bridesmaids. The majority of translations hold with virgins, but a few prefer the term bridesmaids. In reality, I expect that both terms ought to be understood as applying. These companions were not yet married, and would not be chosen from amongst the unmarriageable. One doesn’t select slatterns for such events. The parents would not allow it even if the bride would. All is done to point up the propriety of the event, and the fitness of the bride, after all. So, let us set the question of translation aside, recognizing that the one term is descriptive of their character in some wise, and the other of their role. Both are of importance to the picture.

Recognize, as well, that as this parable focuses on the bridesmaid, we should understand it as being particularly targeted at those who assist the bride in her preparations. If we maintain the standard symbolism of Christ as groom and Church as bride, then the bridesmaids would be those who shepherd the Church in His absence. In this long period between betrothal and marriage, they would have a hand in preserving the fitness of the bride. This is of particular moment when we begin to realize the strength of language that Jesus utilizes in describing the five who serve as the negative example.

Five were foolish and five were prudent, the NASB tells it. Many others make the contrast between the wise and the foolish ones. Prudence puts me in mind of planning ahead, setting aside for tomorrow. This perception is reinforced by the story as it unfolds. With that in mind, I look at this matter of foolishness, and my thoughts are of those who live in the moment. One thinks, for example, of the general perspective of youth, giving no thought to serious matters, but rather preferring to play and just enjoy life as it unfolds. Or, given the story’s ten maidens, we might think of five silly girls, mooning over the latest pop star, in contrast to the five who are seriously about their studies, and learning the skills necessary to managing a household.

The term that is so universally translated as foolish, though, is a much stronger term than that. If Zhodiates is to be believed on this, it is an insult much stronger than the raca that Jesus equated with murder in its seriousness (Mt 5:21-22). Raca, by this measure, only addresses the mental capacity: “empty headed”. Here, we are dealing with moros, from which our own moron. Yet, our modern usage of moron more nearly reflects the sense of raca. Moros is a matter of character, indicating a lack of moral worth. Well, if the fear of God is the beginning of wisdom (Ps 111:10), then what is reflected by wisdom’s absence, if not a missing sense of God’s worth? Thayer offers descriptives such as impious and godless. At the same time, there is the sense of being empty and useless. So, yes, there is the matter of lacking forethought, being dull and heedless, but it can convey much more.

In this case, I think it is reasonable to at least hear connotations of the deeper meaning. A picture of five silly girls doesn’t do much for the disciples. The picture of five morally worthless, impious assistants to the bride, whose purity is of tantamount importance, has bearing. Perhaps I am guilty of attempting to read more into this than is truly there, but it is not clear to me that this is the case.

So, we have the message providing application for those given charge over the Church. As such, we have an application fit for almost any representative member of that Church, for we all have charge over a portion, it seems, even if that portion is only ourselves for a season. As husbands, we have charge over ourselves plus our spouses in this matter of shepherding the bride. As parents, we add the charge of shepherding our children. As teachers, shepherding our students; as believers, shepherding in the lost that they may be counted amongst the found. It would seem that the more one’s responsibility in the body, the more this parable must needs be taken to heart. If you are an assistant to the bride, are you one who is morally bolstering her purity, or one who is morally worthless, and quite as likely to drag her down into your own sins?

Five shown the light for her. Five let the light go out. Given the rather consistent use of light as symbol for the knowledge of God, particularly as contrasted against the darkness of the world, what might we make of this? Five stood as witness. Five hid away. Five were consistent, as much as man can be consistent in anything, in their faith. Five conformed to the world. Five were focused on the kingdom, five were focused on pleasures of this life. In short, five were ready and five were not, and those who were ready were so because they were intentional about maintaining their readiness.

As to the matter of the wise five not sharing their oil, I don’t think that is a point to be pressed in this parable, any more than the likelihood of oil merchants being open for business in the wee hours of the morning. These are but a convenient device for explaining the absence of the foolish five when the groom arrives. Given the noise associated with the groom’s arrival, one might presume they have gone far afield in search of that oil. Or, they may just be too embarrassed to be part of the procession with their lamps unlit, and their failure in playing their part in the ceremony that much more painfully obvious. Whatever has happened to them, they are not ready, and the groom, when he comes, takes only those who are ready.

This is clearly the primary focus of the parable, as it has been a repeating theme throughout this discussion of the return of the Christ. Be ready. You don’t know when, and I’m not telling, but be ready. Be ready whenever it may be. Be ready at all times. As shepherds, or as bridesmaids in this image, if you are not ready yourself, how shall you assist the bride in being ready? You cannot. And more shall be the shame of the charges laid upon your head for such failure than for her in her own. For to whom much is given, much will be required (Lk 12:48). It is, in truth, an awesome responsibility to be charged with this role of bridesmaid to the Church, or to even the least of its components. To truly serve out that responsibility, one must surely begin with oneself.

There is a corollary to that point, though. We cannot be prepared wholly by another’s faith. If, indeed, there is a message to be taken from the refusal of the wise five to help, that is it. My faith is not enough to carry both me and you, nor is your faith sufficient to uphold us both. Your faith cannot make me ready, nor mine you. The pastor’s faith cannot prepare the church to stand as bride to Christ. Indeed, we might pay careful attention to the song of the Lamb’s marriage. “Rejoice and be glad! Give glory to Him! For the marriage of the Lamb is come, and His bride has made herself ready” (Rev 19:7). Who has done it? The bride has done it for herself!

Now, this must be held in careful tension with the recognition that the bride cannot possibly do it for herself. We are incapable of maintaining our own purity as we ought, let alone anybody else. It requires the indwelling Spirit to keep us at all. It requires the washing of the Word, of Christ Himself, to truly purify us as is fitting for the bride prepared. Let me just bring this out from the discussion of the wedding rites: This washing of the bride was part of the deal. There was a bath required, and then particular unguents to be applied, followed after by her being dressed in finery and jewelry befitting the occasion – that jewelry serving in part as a visible evidence of her dowry. But, it is the bath I have in view, the washing. One article noted that this was likely in sight as Paul discussed the cleansing preparatory work of Christ, for this image of Christ the groom and His bride the Church is of long standing. It had long since been applied to Israel – particularly in the imagery of the unfaithful wife. It is natural that this would be brought forward to the spiritual Israel of the Church, and John’s Revelation makes plain that the image was widespread as well as heaven sent.

So, the bride makes herself ready, and yet it is only by the work of her groom, the Christ, that she is made ready. As I said, there is a certain tension to be maintained here, between our responsibility and our inability. That we have responsibility to work at this is unavoidably clear from all that Jesus has been saying. Think about the constant drumbeat that we have heard through this whole Olivet Discourse: Be ready. Remain alert. Stay awake. It’s a repeated call for nonstop diligence. Nor is it restricted to this passage. Consider this from the teachings relayed in Luke 12: Having noted that, “If you cannot even do a very little thing, why be anxious about other matters?” (Lk 12:26), Jesus goes on to exhort His disciples to seek the kingdom of God not only first, but exclusively, knowing that the necessities of life will be seen to by Him as they do (Lk 12:31), and to advise them to store up spiritual treasures rather than fiduciary ones (Lk 12:33-34). Then comes the point: “Be dressed in readiness, and keep your lamps lit” (Lk 12:35).

In this instance, Jesus launches into the picture of servants waiting for their master to return from the wedding feast, but the point is much the same as it is for the bridal party here in Matthew’s account. Readiness is the point. The lit lamps are representative of that readiness. The call, then, is to be found ready.

And yet, we also know the reality of Jesus’ words to His three closest companions: “The spirit is willing, but the flesh is weak” (Mt 26:41). This is not just the story of Peter, James and John. It’s the story of us all. It’s the summary statement of why it was necessary for Jesus to come and to die and to rise again in the first place. In this fallen flesh of ours it is impossible that we should remain ready. This remains as true of us after conversion as before, at least in the most absolute sense. Yet, after conversion we have this immeasurable boon: The Spirit indwelling. He is in us, and He is working. As Paul writes (and as I bring to mind so often), He is working in us, that we might both will and work for His good pleasure (Php 2:12). Apart from that, we might be willing, but we fail miserably at the working.

But, understand this: This is the promise! “I shall be whiter than snow” (Ps 51:7). Oh! Look at the whole verse! “Purify me with hyssop, and I shall be clean. Wash me, and I shall be whiter than snow.” Who does it? God does it. It is He who can create in me a clean heart and renew in me a steadfast spirit (Ps 51:10). Hear it echoed by Isaiah as he relays God’s message to Israel. “Learn to do good; seek justice, reprove ruthlessness. Defend the orphan and plead for the widow. Come reason with Me. Though your sins are a scarlet stain, they will be made as white as snow. Though they are crimson red, they will be like wool” (Isa 1:17-18). Yes, it is a promise, but it is promise with contingency: If, then. Yet, we know that it is by His power at work in us that we are empowered to accomplish the if, however imperfectly.

So, we work at it. We seek to be wise, to maintain our oil supply and keep our lamps lit. We seek to be found ready, even when we have faced so very many occasions of unpreparedness. We know our weakness, the impossibility of our task, but we keep at it. We persevere, knowing that when we stumble, He shall be there to lift us. When we err, He will be there to correct us. When we fade, He will be there to strengthen us. But, we persevere because He has instructed us to do so. We persevere because He has made it clear that this is our task, our training regimen. And, in our efforts to persevere, we have this marvelous confidence: His Word does not return to Him without accomplishing His desire, all His desire (Isa 55:11), and His desire for us is for good, not for evil (Jer 29:11). Indeed, His plans are such that He causes all things to work together for our good as we work together for His purpose out of our love for Him (Ro 8:28). That’s the thing: I am in that purpose for which He sent forth the Word of Christ. His Word has already returned to Him. With that, I can find certainty in knowing that because He is God, I shall be found ready. His Word has already accomplished His purpose in me. The bride has indeed made herself ready, but it is because the bridegroom has seen to it that she shall be empowered and enabled to do so.

Oh, my God, my King, my Love! How my heart thrills to be reminded of this confidence, and how it quails to consider this weakness. Yes, I so long to be found ready, and I thank You, I would thank You endlessly were this flesh able, for that certainty that I shall be. Yet, I know the trepidation of my soul as I consider the manifold failures I not only allow each day, but even plan into my day. Shall I deny it to You? What would be the point? You know. I may as well admit it. But, I admit it to my shame, Lord. I admit it as a confession of sin against you, and also as a confession of my weakness. In that, I but concur with You. This flesh is so weak, my God, and sometimes it seems like I am making no progress at all in these efforts to become more like You. How swiftly I can revert to form. Yet, I shall rejoice, because I know You are with me in this, that You are abiding with me and in me even today, even in spite of my sinful proclivities. You remain and You are unchanged. Therefore, I must change. I must be changed by Your unchangeableness. Thank You! Thank You that this is the necessary outcome. Thank You for accounting me righteous already, even though the work is far from complete. Thank You that in You I can be assured that the work will be complete, for You have already done the accounting. Holy Spirit, be near to my conscience. Keep me mindful of the kingdom to which I belong. Keep me conscious that this house is not my home, but only a temporary shelter along the way. Renew in me a clean heart, oh Lord! Wash me and I shall be clean.

There remains one thing I wish to explore, and that is how we ought to understand the matter of His not knowing the foolish five. This is one point where the several translations really begin to vary greatly. It wanders from the, “I have not known you” of Young’s to the more typical “I do not know you”, to “I don’t want to know you” as the NCV has it. So, which is it? The verb is a perfect indicative, given in the active voice, so it is clearly I the groom who is doing the knowing. That perfect tense, though, implies the continued result of prior action. So there is something to Young’s translation. But, the present application of “I do not know you” is also valid. The indicative mood tell us that the statement is one of certainty, of fact. Those five may have been known to the bride, but the groom not only counts them as unknown but states their being unknown to him as an assured truth.

The key, then, is in the tense. That perfect tense understanding doesn’t really translate very well into English. We might do well to combine Young’s with the more typical translation, and arrive at “I have not and do not know you.” How the NCV comes to the idea of “I don’t want to” I don’t know. That really does seem to be reading something back into the text that is not there to be read. Perhaps they ran on the assumption that the bridesmaids would necessarily be known to the groom, and therefore his statement must reflect will more than fact. But, that is not a safe assumption, and as I say, it’s not in the text to be inferred. It is a step too far. Let us stop, then, at “I have not and do not know you.” And, with the closing of the door, all opportunity for knowing you in the future has been cut off. That is a darkness too great to bear.

If there be anybody reading this who does not as yet count themselves part of the bride, who has not yet become betrothed to the Christ in repentance and rejoicing, I pray that you would take that to heart. Time is not infinite, certainly not the time allotted to each man’s life. God is amazingly patient, and He lengthens our days that we might repent and turn to Him in earnest. His desire is that all might repent, yet His will permits that His desire shall not be completely realized. I cannot offer some finely honed theory as to why He would refuse His own desire in this fashion, I can only tell you that this is how it is. Not everybody will be saved. There are those whom His will does not draw to Himself. There are going to be those who are not ready when He returns, and they will likely be the vast majority. But, the darkness! The darkness of finding oneself eternally on the wrong side of the door! While time remains, there is still time for you to consider and reconsider your resistance to the goodness of God. There is still time to step down off the pedestal of pride and confess your need for His rescue. But, just as we are not granted to know the time of His return, neither are we granted to know the time of our own demise. Time runs out, and tends to do so quite suddenly. I pray for you that you might make best use of the time that remains to you, and come to Him even now. Whatever has caused you to be reading this, whatever curiosity or even skepticism has led you to do so, I pray that He might break through, that He might use my poor musings to shed His light into your thinking in order that you, too, might be found ready when He comes.