Midnight Cry (Matt. 25:1-13)

On the three parables of the Olivet discourse (Matt. 24:45 - 25:30)

The first section (24:3-44) of the Olivet discourse of Matthew 24-25 speaks solely of the time referred to as the time of "tribulation", aka Daniel's 70th week. The language used is very literal, describing in specific detail the great trouble to come upon the earth, and the end result, the return of the Lord Jesus Christ, when all the world "shall see the Son of man coming in the clouds of heaven with power and great glory." (24:30)

The 'church' is not found in any connection with this first section of the Olivet discourse. The reason for this is that before that great and terrible day of tribulation comes forth, before that stone which the builders rejected comes crashing down upon the kingdoms of men, the Lord Jesus Christ, the "Bridegroom", shall have first escorted his own, his bride, safely to his Father's house. (John 14:1-3)

In contrast then, the second section of the Olivet discourse deals with matters related only to the NT church, and is the topic of this study. The concept of the 'church' was unrevealed at the time the discourse was given, but as we now of course know began shortly after the resurrection and ascension of the Lord and Saviour Jesus Christ.

This second section (24:45 - 25:30) presents a marked change in the language used. The Lord no longer uses the literal and descriptive language found in the first section, but instead presents three distinct parables. These three parables are seen as presenting a brief overview and a 'prophetic history' of the new dispensation which was about to begin - the "church age".

It is with this perspective that well known and widely respected bible teacher of years past, A.C. Gaebelein, wrote his commentary on the gospel of Matthew, from which this teaching on the three parables has been excerpted.

1. The faithful and evil servant

2. The ten virgins

3. The talents

-----------------------------------------------------------------------------------------------------------------

excerpted from Exposition of the Gospel of Matthew; 1910
by A.C. Gaebelein (1861-1945)

The second parable is the parable of the ten virgins. It is one which is interpreted by students of the prophetic Word in different ways; we are therefore obliged to give it our closest attention.

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

We have already shown that these parables have nothing more to do with the Jewish age and the remnant of His earthly people, which stands out so prominently in the first part of this discourse. However, as there is an increasing tendency among teachers of Prophecy to apply this parable of the virgins in a Jewish way, putting its fulfillment in the time of the great tribulation, we will be obliged to look at this view first and show that it is incorrect. After we have done this we shall be able to better grasp the meaning of this great parable and its teaching. The theory advanced is the following:

The Lord begins His parable with the word "then". This word proves that the parable refers to the time of the end of the Jewish age for that is described in the preceding chapter. Then—when?—when there is a time of trouble and the Lord is about to come. The parable is therefore applied by some teachers as referring to the condition of things on the earth at the close of the great tribulation. "Then" at that time when He returns after the great tribulation, shall the kingdom of the heavens be like ten virgins. It is furthermore claimed that the ten virgins do not represent the church, as the Bride of Christ. That the Bride is already with the Bridegroom and as the virgins are not the Bride, but go forth to meet the Bridegroom who comes with the Bride to the wedding feast, the parable could not be applied to present conditions; the Bride, the church, must be first with the Bridegroom, before the virgins can go out to meet Him.

Another fact is used to strengthen this exposition. Some of the oldest versions have additional three words in the first verse, so that it reads: "Then shall the kingdom of the heavens be made like ten virgins that having their torches, went forth to meet the bridegroom and the bride." These words are found in the Syriac version and also in the Vulgate. This is generally taken to be the conclusive evidence that the parable falls in its fulfillment in the close of the great tribulation and that the five prudent virgins are the Jewish remnant.

And now we challenge this exposition as being incorrect and contrary to Scripture. Let us look at the arguments against it.

The use of the word "then" proves the very opposite from what it is made to prove. "Then," this little word, has always a great significance in Prophecy. Now if the parable of the ten virgins would come in at the close of the forty-fourth verse in chapter xxiv, the parable could mean absolutely nothing else but an event which is connected with the end of the great tribulation. We learned that the forty-fourth verse in the preceding chapter marked the close of the part of the discourse in which the Lord speaks of the signs of His coming and the end of the age. If we were to read in the forty-fifth verse, "Then shall the kingdom of the heavens be likened to ten virgins, etc.," there would be no other way but to connect the parable with the mighty events which the Lord had just described. It would have the same application as the "then" in verse forty. "Then two shall be in the field, one is taken and one is left." But will the reader notice as we have shown before, that with the forty-fifth verse the Lord introduces an entirely different theme; it is no longer the Jewish end of the age, the Jewish remnant, their suffering and deliverance, no longer His glorious visible manifestation out of the heavens, but it is teaching in parables concerning this present Christian age, the Christian profession. One parable He had spoken, the parable of the faithful and the evil servant. How perfectly it applies to Christian conditions in this age, the true and the false, we have seen in our exposition. The "then" with which the second parable begins is to be brought in connection with the first parable; it refers to the same period of time when in the professing sphere of Christendom there is a faithful servant and an evil servant, and not to the end of the Jewish age.

A brief word on the question of the virgins representing the Jewish remnant and the apostate part of the nation (in the foolish virgins) is in order. We read in the parable of the ten virgins going to sleep because the bridegroom tarried. It is generally conceded that the going to sleep happened on account of the long delay of the bridegroom and that the virgins watched no longer for his coming. It is impossible to apply this to the condition of things during the great tribulation. It is all out of the question to think of the remnant, if that remnant is represented by the wise virgins, as going to sleep, when that remnant, as we learned from Chapter xxiv will preach the Gospel of the Kingdom and herald the coming of the King. This one argument is sufficient to completely answer this mode of interpretation. Furthermore the remnant is not called out to go forth to meet the bridegroom. The virgins are such who are called out to go forth. The remnant is the opposite. The prudent virgins have the oil, which is a type of the Holy Spirit; they have the supply of the Holy Spirit, which could hardly be applied to the Jews before the visible return of the Lord.

And what about the reading of some of the old versions? There is not sufficient evidence that it is genuine. The evidences against it are two-fold. The teaching that the church is the bride of Christ is a subsequent revelation. We cannot look for it here and in the second place it is opposed to the meaning of the parable itself. This parable relates to the coming of the Bridegroom and that is why there is no need of mentioning the Bride. With this we dismiss this theory that the parable is one which refers to the Jews during the tribulation.

Before we turn to the exposition of the parable itself we want to mention another wrong interpretation which likewise is gaining ground in these days. It is taught that the five prudent virgins with the oil are such who have received the fullness of the Holy Spirit, who have attained to a high standard of holiness, who are fully surrendered and are virgins indeed, separated from the world in the highest sense. The foolish virgins are Christians too, but lack the "higher life," a phrase as unscriptural as "the second blessing."

Such teaching is not alone confusing but it aims finally at the Grace of God and the blessed work of our Lord. We do well to beware of anything which magnifies the attainments of man and thereby obscures Grace. No, the wise virgins do not represent the select company called by some "the First Fruits," who are filled with the Spirit and are taken to be with the Lord while the foolish are "only justified believers" who have to go through the tribulation. The foolish virgins could not represent real Christians for the Lord tells them "I know you not."

And now before we look at the parable, which is simple indeed, we wish to remind the reader again, that it is not necessary that everything in a parable be applied in some way. A parable is an allegorical representation illustrating some great principle. This parable shows under the picture of the ten virgins the Christian profession, the true and the false again and yet in profession alike in having gone out to meet the Bridegroom.

It must be looked upon as referring first of all to the beginning of this Christian age. The Christian church started out so to speak with this two-fold attitude, separation from the world and in expectation of the Coming of the Bridegroom.

The teaching of Christianity is that such who accept the name of Christian are to go out and separate from the old and go forth with the purpose to meet the Bridegroom. It was so in the beginning. The Jews had to go forth from the camp and the Gentiles had to turn to God from their idols; all waited for His Son from heaven that blessed Hope, which was so lively in the very start of Christianity. The name "virgin" conveys the same thought of separation. The lamps which they had tell us of another Christian characteristic; he is called to give light. The first verse of the parable gives us in a few words that which is characteristic of the Christian calling and which was so marked in the beginning. Going forth, that is separation from the world, going forth with lamps, to give light and shine and going forth to meet the Bridegroom, who promised to come again. Separation, manifestation and expectation is that in which Christianity consists.

In the next place we read that half of the virgins representing the Christian profession were foolish. Their foolishness consisted in taking their lamps, but they took no oil. However, their condition is fully discovered and demonstrated after the midnight cry. The other five were wise and they took oil in their vessels with their lamps. What these lamps and vessels were is best explained by Edersheim. He says: "The lamps consisted of round receptacles for pitch or oil for the wick. This was placed in a hollow cup or deep saucer, which was fastened by a pointed end into a long wooden pole, in which it was borne aloft." That we have in the division of the ten virgins, into five foolish and five wise, the false and the true is obvious enough. The five foolish virgins are representing such who are only professing Christians, while the five wise are possessing Christians, true believers. But it may be said, did not the foolish virgins go forth to meet the Bridegroom? In their profession they certainly did, but that does not make them really saved persons. Everything later shows that they were unsaved and all their profession was simply empty. They are the representatives of such who have the form of godliness (the lamps) but who deny the power thereof, who lack the power to give out light (the oil). And here again is an objection. Did they not later say "give us of your oil for our lamps are going out?" Then they must have had some oil else how could they say that the lamps were going out? There is no proof at all in this that they possessed oil.

In the first place, it says in the beginning, "they took no oil"; this in itself should settle this question. In their alarm, however, when the cry of the coming of the Bridegroom was heard they made an effort to have shining lamps. Who does not know that a wick may be set burning without oil to give forth a puff of smoke and then to go out? This was the case with the foolish virgins. They never had oil as the great masses of professing Christians in these days have lamps, the form outwardly, but they have never accepted Christ in the heart, and therefore the oil, the Holy Spirit and His power, is lacking. A fearful condition it is! Alas! the innumerable thousands and hundreds of thousands who are in this condition today! The wise virgins represent the true believers, who not alone have lamps, but oil in their lamps with their vessels. The Holy Spirit is present with every true child of God, though he be the weakest and the least taught. And now we read of the tarrying of the bridegroom and that both, the foolish and the wise, grew heavy and slept. This has been interpreted in different ways, but only one interpretation can be made.

The bridegroom tarrying long they did no longer expect him and were overcome by sleep. In the beginning of the Christian church they all expected the coming of the Lord, but as years went on they gave up the blessed Hope and ceased looking for the Lord. The sleeping of the virgins stands for this fact that the expectancy of the coming of the Lord was given up. Occasionally during the centuries when the professing church had gone into corruption, there was an alarm of the coming judgment day. It was so in the beginning of the seventh century and about the year 1000. But it was not a going forth again to meet the Bridegroom with joy, but rather the opposite, an expectation of judgment and the end of the world. The priests then made use of the opportunity and the poor frightened people expecting the end of the world handed over their treasures to the "church." Aside from these alarms of the end of the world the sleep continued, and instead of waiting for the Bridegroom, going forth to meet Him, the professing church, the foolish and the wise, became occupied with earthly things, earthly power and government and the conversion of the world. Here in this verse we note a second period in the history of Christendom, the period in which the return of the Lord is not expected; they all slept.

But now comes a third period. "But in the middle of the night there was a cry, Behold the Bridegroom, go ye forth to meet Him." The question is, has this period been reached or are we to wait for a startling cry of this nature, awaking the foolish and the wise, the professors and the possessors ? Some teach that this midnight cry refers to the shout of the Lord when He comes into the air (i Thess. iv:i3-18). Dear readers, we are living in the very time of the fulfillment of this verse and are facing the soon coming of the Bridegroom. The midnight cry has been heard toward the middle of the last century, when the Holy Spirit through mighty instruments, though humble, gave a revival of the blessed Hope and all that which is connected with it. And this cry is still heard, "Behold the Bridegroom cometh; go ye out to meet Him." The enemy would silence this blessed word, but he cannot do it.

And as we behold the Bridegroom and know He is soon coming, how can we help ourselves but to go forth to meet Him. That means then a return to the true Christian calling, which is separation from the world, separation from all which is false and unscriptural, which dishonors Him. His person, His Work or His Word. And this has been exactly the case. The midnight cry has awakened the true believers to a return to the true position and led on to a separation from that which is evil. It is so still. There is of course a preaching and teaching of Prophecy which does not touch the conscience, which is only for the head. Men teach correctly all about the 70 year weeks in Daniel, the restoration of the Jews and the millennium, and they go on in their evil ways. This is an evil thing. May the Lord keep us from it. The midnight cry is given that we may go forth to meet Him and be truly separated unto Him, who is soon coming. And if we have heard that cry by the power of the Spirit of God and are gone forth to meet the Bridegroom, we have a responsibility to take it up and sound it forth. And now what happens next? "Then all those virgins arose and trimmed their lamps. And the foolish said to the prudent, Give us of your oil for our lamps are gone out. But the prudent answered saying, We cannot lest it might not suffice for us and for you. Go rather to those that sell and buy for yourselves. But as they went away the Bridegroom came, and the ones that were ready went in with Him to the wedding feast and the door was shut."

The midnight cry discovers the true condition of the foolish and the wise. The foolish without oil running hither and thither, the prudent calm, arising, trimming their lamps, ready for the Bridegroom. It is a most significant fact that the blessed Hope of the coming of the Bridegroom, the midnight cry, is causing a separation between the true and the false. Those who are the Lord's and have the oil seem to be attracted to Himself and love His appearing, while the others, the mere professors, are behaving as foolishly as the foolish virgins in the parable. We can do no better than quote from the writings of one of the earnest and devoted men, who were used under God, to have a part in giving the midnight cry. "Awestricken come the foolish virgins to the wise saying, 'Give us of your oil,' but this is beyond the Christian, and the wise bid them, 'Go buy oil for yourselves.' There is one who sells, but freely, without money and without price, to buy even from an apostle is fatal. The cry was given to revive the hope, as it had the effect also of recalling the original and only right attitude of the saints toward Christ. It was enough to sever the wise as alone ready to act accordingly. It was too late for the foolish; who but one could give what they wanted. What is the meaning of all the recent agitation? People zealous for religious forms, who know not really of Christianity. The foolish virgins are in quest of the oil, leaving no stone unturned to get what they have not, the one thing needful—taking every way except the right. The decking of ecclesiastical buildings, the fantastical costumes of clergymen, the modern taste for church music, simply show that the foolish virgins are at work. They are not in fit state to meet the Lord and fear it themselves. They are troubled with the rumor of they know not what. The consequence then of this midnight cry is that a double activity is going on. For the Lord is awakening those who know Himself, and are wise by His Grace to go forth to meet the Bridegroom. The others, if indirectly are none the less powerfully, but in their own way affected by the cry and its effects, which rise not above nature and the earth." Utterly ignorant of the Grace of God, they are trying to make up by what is called "earnestness." They know not that they are far from God, yea, dead in trespasses and sins. So they think or hope, that being "earnest they may somehow or other get right at last. What delusion can be more hopeless?"

And what else might be added to this? Religious activities, societies, endeavors and other things are constantly multiplying and one can see readily in much of this the running about of the foolish virgins. None could take from the parable however that when the midnight cry is heard that an individual who discovers that he has no oil, that he is not the Lord's, could not come to Him, who is ready to sell without money and without price. Blessed be His Name, He stands ready to the very last moment to give the oil, fulfilling to the last moment while He tarrieth His own gracious word, "He that cometh unto me I will in no wise cast out." The trouble however with the foolish virgins is they do not want to come to HIM to buy of Him, but rather go on in their own natural, foolish way.

And now comes the last stage of this parable. The Bridegroom comes. The prudent enter in, the foolish are shut out. The door was shut. Oh, solemn, solemn word! The door was shut! How soon all this may be a reality. The midnight brought the cry; now we are facing the dawn of the morning. We are in the fourth watch. Soon He will come and all who are saved by Grace, though they may be ignorant of His premillennial coming, or sadly lacking in other respects, will go in to the wedding feast. All others, who are not saved, will be shut out. It is a final judgment. They can never enter in. "I know you not," is all they hear. "Watch therefore, for you know not the day nor the hour." Reader! Are you ready?

________________________________________________________

The faithful and the evil servant: pt. 1

The parable of the talents: pt. 3