Lecture 1 — Parable of the wise and foolish virgins

^25:1^ Then the kingdom of heaven will be like to ten virgins, who taking their lamps, went out to meet the bridegroom and the bride. [n. 2011]

^25:2^ And five of them were foolish, and five wise. [n. 2015]

^25:3^ But the five foolish, having taken their lamps, did not take oil with them. [n. 2016]

^25:4^ But the wise took oil in their vessels with the lamps. [n. 2017]

^25:5^ And the bridegroom being delayed, they all slumbered and slept. [n. 2018]

^25:6^ And at midnight a cry was made: behold the bridegroom comes, go out to meet him. [n. 2021]

^25:7^ Then all those virgins rose and trimmed their lamps. [n. 2023]

^25:8^ And the foolish said to the wise: give us some of your oil, for our lamps are going out. [n. 2024]

^25:9^ The wise answered, saying: lest perhaps there is not enough for us and for you, go rather to those who sell, and buy for yourselves. [n. 2025]

^25:10^ Now while they went to buy, the bridegroom came, and those who were ready, went in with him to the marriage, and the door was shut. [n. 2027]

^25:11^ But at last the other virgins also came, saying: lord, lord, open to us. [n. 2030]

^25:12^ But he answering said: amen I say to you, I know you not. [n. 2030]

^25:13^ Watch therefore, because you do not know the day nor the hour. [n. 2030]

2010. Above, the Lord’s coming for judgment was treated; here the judgment itself is treated. Hence this chapter is divided into two parts.

In the first part, he speaks of the judgment through certain parables;

in the second, he points out manifestly and explicitly the form of the judgment, at when the Son of man will come.

Concerning the first, he does two things:

first, a certain parable is set out, in which some are excluded from the kingdom owing to an interior defect;

in the second, some are excluded owing to the neglect of exterior works, at **for even as a man going into a far country **(Matt 25:14).

The first is about virgins, who are accustomed to train the souls of men: and in this, three things should be considered:

first, the preparation of some, who dispose themselves to reign with Christ, is set out;

second, the awakening for judgment;

third, the coming of the judge.

The second is at and at midnight a cry; the third, at now while they went to buy.

Concerning the first,

first, he touches upon the zeal of those who prepared;

second, their sleep, at the bridegroom being delayed.

Concerning the first, he does two things:

first, he sets out what is common to all those who prepare themselves;

second, the distinction among those who prepare themselves, at and five of them were foolish.

Concerning the first, four things common to all are considered: number; state; duty; and the end intended.

2011. The number is touched upon, that there were ten: then will the kingdom of heaven be like to ten virgins.

But why ten? There are three reasons. One, because ten is the number of universality: in numbering, we go forward up to ten, and then we begin at one; hence universality is signified by ten, by one, and by one hundred.

Or, according to Hilary, all resist the ten commandments which must be observed, or are obliged to them.

Or, there are ten owing to the five senses taken twice. For they are taken twice in one way according to Gregory, since there are five in men, and five in women, and thus ten. According to Jerome, they are taken twice according as they are referred to different senses, for there are some senses which are exterior, and some which are interior. About interior vision, it says, no man has seen God at any time (1 John 4:12). About taste, it says, O taste, and see that the Lord is sweet (Ps 33:9). Of smell, it says, we will run after you to the odour of your ointments (Song 1:3). And thus there are ten altogether who come to the judgment.

2012. The state is touched upon when it says, virgins. But why are they called virgins? There are three reasons. According to Chrysostom, it is understood of those who preserve the integrity of the body. But why does he make special mention of virgins? He says that above, he spoke of virgins, where he says that there are eunuchs, who have made themselves eunuchs for the kingdom of heaven. He that can take, let him take it (Matt 19:12). Therefore since virginity is such a great good that it does not fall under precept, but under counsel, in accord with what it says, now concerning virgins . . . I give counsel (1 Cor 7:25), if those are condemned, much more will others be as well.

Or, those are called virgins who withhold the five senses from enticements. According to Jerome and Origen, those are called faithful virgins who admit no seductive influence, in accordance with what the Apostle says, for I have espoused you to one husband that I may present you as a chaste virgin to Christ (2 Cor 11:2).

2013. There follows their zeal to see: who, taking their lamps. Lamps are vessels of light. Hence according to Hilary we can understand souls enlightened with the light of faith, which they received in baptism; then will your light break forth as the morning (Isa 58:8). Or, the lamps signify works, according to Augustine: for your works should be a lamp; above, so let your light shine before men, that they may see your good works, and glorify your Father who is in heaven (Matt 5:16). Therefore to take up a lamp is to prepare the soul, or to dispose it for good works.

2014. The fourth thing set out is that they went out to meet the bridegroom and the bride. Who is the bridegroom, and who is the bride? It is explained in two ways, in accordance with two marriages. One, the marriage of divinity to flesh, which was celebrated in the womb of a virgin; he, as a bridegroom coming out of his bride chamber (Ps 18:6). The bridegroom is the Son himself, the bride human nature; hence to go out to meet the bridegroom and the bride is nothing other than to serve Christ.

Likewise, there is the marriage of Christ and the Church; he who has the bride, is the bridegroom (John 3:29). Therefore those who prepare the lamps intend to please the bridegroom, i.e., Christ, and the bride, i.e., Mother Church. And thus they come together in these things.

2015. There are also two things set out in which they differ, namely interior discretion and exterior solicitude.

With regard to the first, he says, and five of them were foolish, and five wise; wisdom is prudence to a man (Prov 10:23). That one is prudent who does not wish what he does to perish for nothing. For this reason it was said above, be therefore wise as serpents (Matt 10:16). Or, those are foolish in this way who turn aside from God, either through an intention which is evil and not right, or through false teaching; a foolish woman and clamorous, and full of allurements, and knowing nothing at all, sat at the door of her house (Prov 9:13–14). According to Origen, he who has one virtue, has them all; hence one sense cannot be ordered unless the others are ordered. Likewise, as is also said, and whosoever will keep the whole law, but offend in one point, is guilty of all (Jas 2:10).

2016. Similarly, they differ with regard to exterior solicitude, for the five foolish, having taken their lamps, did not take oil with them. All these certainly wished to have lamps that were lit, because the one who is light, wishes to keep himself with light; but the light cannot be nourished without oil: for he would be a fool who thought to keep light in the lamp, and did not put in oil.

2017. Four things are signified by the oil. According to Jerome, the oil signifies good works. And why? Faith is the light of souls by which the lamps are lit. Faith is nourished by good works; this precept I commend to you, O son Timothy; according to the prophecies going before on you, that you war in them a good warfare, having faith and a good conscience, which some rejecting have made shipwreck concerning the faith (1 Tim 1:18–19). What is said in Proverbs can be taken as about this: there is a treasure to be desired, and oil in the dwelling of the just: and the foolish man will spend it (Prov 21:20).

In another way, the oil signifies mercy, and this is what Chrysostom says. Hence it says that the Samaritan poured in wine and oil (Luke 10:34). The wine signifies severity; oil, the work of mercy. Therefore, he would have it that the one who aims to preserve continence and does not show mercy is foolish. Hence James says, for judgment without mercy to him who has not done mercy (Jas 2:13).

Likewise, the oil signifies interior joy, about which it says, that he may make the face cheerful with oil (Ps 103:15). And in another place, God has anointed you with the oil of gladness (Ps 44:8). There are many who abstain exteriorly, and seek joy within, namely the joy of conscience, and they have oil with them there. But others do not seek the joy of conscience, but the glory of men, and these do not have oil.

According to Origen, the oil signifies holy teaching; your name is as oil poured out (Song 1:2). The oil of justice signifies right teaching; your words have I hidden in my heart (Ps 118:11).

Hence those are called virgins who preserve continence, who show mercy, who seek interior joy, who take up right teaching.

2018. There follows concerning the sudden sleep. The cause of the sleep is set out, and the sleep.

The cause of sleep is delay. For when someone awaits someone, and most of all at night, he quickly falls asleep. Hence this interval signifies the interval between Christ’s coming in the flesh and the coming for judgment; hence he says, and the bridegroom being delayed, they all slumbered and slept. According to all expositors, this is explained as about death.

But why is death called sleep? This is owing to the hope of the resurrection. For just as the one who sleeps intends to wake up, so the one who sleeps in death intends to rise again; and we will not have you ignorant, brethren, concerning them that are asleep, that you be not sorrowful, even as others who have no hope (1 Thess 4:13).

But what is drowsiness, and sleep? Gregory explains: drowsiness is properly the way toward sleep; hence by drowsiness we can understand a longer life; by sleep, death.

According to Origen, it is understood as about the sleep of laziness; how long will you sleep, O sluggard? When will you rise out of your sleep? (Prov 6:9).

2019. Hence, and the bridegroom being delayed, either for judgment, or for death, they all slumbered and slept; for there are scarcely any who live a long time and do not grow lazy. Or, those who are entirely negligent slept, while those who in some way fall a bit from their first fervor slumbered.

2020. Then there follows the awakening; second, the effect; third, the foolish virgins’ request; fourth, the wise ones’ response.

2021. He says therefore, and at midnight a cry was made: behold the bridegroom comes. Origen speaks about this differently from the others, and more according to the letter. All the others explain the awakening by referring to the final judgment; and according to this the cry will be the trumpet, or the voice of Christ; for the Lord himself will come down from heaven with commandment, and with the voice of an archangel, and with the trumpet of God (1 Thess 4:16); the trumpet will sound. And the dead who are in Christ, will rise first (1 Cor 15:52).

And why at midnight? Jerome says that a Hebrew says that just as the angel came down at midnight to kill the firstborn of Egypt, so the Lord will come at midnight. Hence it used to be the custom among them that the people would not disperse until midnight. Augustine says that it is not because of the nature of the time, but only because of the hiddenness; the day of the Lord will so come, as a thief in the night (1 Thess 5:2).

2022. But why does he say: behold the bridegroom comes, go out to meet him? Because at that time all shall rise to meet him; the hour comes, wherein all who are in the graves will hear the voice of the Son of God (John 5:28); be prepared to meet your God, O Israel (Amos 4:12). Origen refers it to the present life. And this happens when a man is held back by vainglory, and a cry is made through a preacher, or through an internal inspiration; then he turns back to Christ. Lift up your voice with strength, you who bring good tidings to Jerusalem (Isa 40:9).

2023. Then there follows the effect: then all those virgins arose and trimmed their lamps. Literally, when the cry is made by the trumpet, or by Christ’s voice, all will rise. Hence, the hour comes, wherein all who are in the graves will hear the voice of the Son of God (John 5:28).

But what did they do? They trimmed their lamps. But why is this? Will there be time? One should say that to trim the lamps is nothing other than to enumerate the works which they did, that they may be fit to render an account. Hence they will have solicitude when they hear the voice of the Son of God, as below, **Lord, when did we see you hungry, and fed you; thirsty, and gave you drink? **(Matt 25:37).

According to Origen, the text is clearer. For if it is referred to the present life, when a cry is made through a preacher, or an internal inspiration, then they rise from negligence, and then they begin to rise to correct their deeds.

2024. Then there follows the foolish ones’ request: and the foolish said to the wise: give us of your oil, for our lamps are going out. These virgins were foolish in one respect, and in another respect not, because they had something of the light of faith; hence they say, for our lamps are going out. For if they had no faith at all, they would say have gone out. So they know that they cannot preserve their fire without oil.

And what is this saying? Whether oil is taken to mean works of mercy, or of justice, the sense is the same, because when they arise, those who do not have these works in abundance ask that their own defects be supplied by those who had works more abundantly. But this will not be able to happen, because for each one his own works will be necessary; for every one will bear his own burden (Gal 6:5). And since they saw that their light could not do well without works of mercy, they begged from the others who had done works of mercy.

Augustine explains it this way. It is usually the case that when someone anticipates something, he is accustomed to run back to that in which he hopes; these had external assurance, because they sought the praise of others; hence they say, give us of your oil, i.e., some of your praise, i.e., praise us for our works. But this will do them no good, according to what it says in Romans, their conscience bearing witness to them (Rom 2:15); for behold my witness is in heaven, and he who knows my conscience is on high (Job 16:20). Hence they confide in human favor, which cannot be of profit.

According to Origen, it happens that some men spend their life in vain things; and when they realize this, they run to others and beg for their prayers and beneficence. And they are not foolish in this, if they begin to turn to the Lord.

2025. The wise answered, saying. Here the wise ones’ response is set out, and in this response two things are set out. And first, the refusal is set out; likewise, a certain counsel is set out, at go rather to those who sell.

And what is the reason? Lest perhaps there be not enough for us and for you. So, since the oil of mercy, or interior joy, or exterior works are not enough for us and for you, as is said, and if the just man will scarcely be saved, where will the ungodly and the sinner appear? (1 Pet 4:18). And the Apostle, for I reckon that the sufferings of this time are not worthy to be compared with the glory to come, that will be revealed in us (Rom 8:18). And, all our justices as the rag of a menstruous woman (Isa 64:6).

Since therefore there is not enough for us and for you, go rather to those who sell, and buy for yourselves.

2026. But will there be time for them to acquire oil for themselves? So one should understand that this is said rather in the manner of a rebuke than in the manner of a counsel; as though to say: you should have gone.

According to Chrysostom, these sellers are the poor, because they buy the kingdom; make unto you friends of the mammon of iniquity (Luke 16:9); hence they say, go, i.e., you were supposed to go. According to Augustine, it is said in the manner of a rebuke. The sellers of oil are the flatterers, hence, seeing that these foolish ones beg for help, they say: go rather to those who sell, and buy for yourselves, as though to say: you never sought anything but oil, i.e., human praise, now go to the world and buy that testimony you have always sought.

According to Origen, the text is more clear, for he would have it that all this happens in this world. It sometimes happens that a sinner sees a just man, and asks what he should do. But some are wise in such a way that their wisdom is enough for themselves, but is not enough for themselves and others. Hence such men say to those who ask their advice: we do not have so much spiritual teaching that we can suffice for us and for you, so go to the teachers of the Church, and to the wise men who will sell to you. About this, it says, all you who thirst, come to the waters: and you who have no money make haste, buy, and eat (Isa 55:1).

But how is it sold without money? I say that wisdom is sold without money. And what is its price? That a man freely study, this is the price of wisdom; if you will seek her as money, and will dig for her as for a treasure: then will you understand the fear of the Lord, and will find the knowledge of God (Prov 2:4–5).

2027. Now while they went to buy, the bridegroom came. Augustine says that some refer this to the state of the present life; but this cannot be reconciled with the fact that it says, and the door was shut. So even Origen explains this as about the future coming. And he does three things:

first, the coming of the judge is set out;

second, the acceptance of the good;

third, the exclusion of the evil.

2028. He says therefore, now while they went to buy, the bridegroom came; i.e., while they were being solicitous about how they would excuse themselves at the judgment, the Lord came for judgment. But Origen says that there are some who will come for advice, even to the priests, and with deliberation, in order to be converted, and then in coming they die. Hence the bridegroom comes at that point, when a man dies.

But why does it say, the bridegroom came, since he had said above that they went out to meet the bridegroom and the bride? The reason is that at the judgment the bride, i.e., the flesh of Christ, will be taken up unto glorification. Or if we refer it to the Church, she will then be perfectly united to the bridegroom through adherence. Hence the Apostle: but he who is joined to the Lord, is one spirit (1 Cor 6:17).

2029. And there follows: and those who were ready, went in with him to the marriage. This marriage is the kingdom of heaven, about which it says: because he is Lord of lords, and King of kings, and they that are with him are called, and elect, and faithful (Rev 17:14). And immediately the door was shut, because it will never afterwards be opened. But it is open at the present time; hence, lift up your gates, O princes (Ps 23:7). And, after these things I looked, and behold a door was opened in heaven (Rev 4:1). But at that time it will be closed.

2030. Next the rejection of the evil is set out; and three things are said. First, their negligence is expressed, because they came late; hence it says, but at last the other virgins also came. Hence it signifies those who do penance late; saying within themselves, repenting, and groaning for anguish of spirit (Wis 5:3).

Desire is touched upon when they say: lord, lord, open to us. Hence by the fact that they call him lord, they say something through which they were supposed to obtain their request. And the fact that they repeat the word lord signifies that they ask out of anguish; hence it says above, not every one who says to me, Lord, Lord, will enter into the kingdom of heaven (Matt 7:21). Further, their desire is touched upon when it says, open to us.

There follows the rejection: but he answering said: amen I say to you, I know you not; i.e., I do not approve you. For the Lord knows who are his (2 Tim 2:19), as an artisan does not know a work which is not in harmony with his art.

Next he concludes: watch therefore, because you do not know the day nor the hour.