no conception either of any personal obligation in this matter, nor that the call would
come so suddenly, nor yet that there would be so little interval between the arrival of the
Bridegroom and 'the closing of the door.' And so they deemed it no t necessary to
undertake what must have involved both trouble and carefulness, the bringing their own
oil in the hollow vessels in which the lamps were fixed.
6. The better reading in ver. 1. and again in ver. 7, is not αυτων 'their,' but εαυτων.
7. The word αυτων in ver. 4, 'their vessels,' is probably spurious. In both cases, as so
often, the 'improving' copyists have missed the deeper meaning.
8. In ver.2, according to the better reading, the clauses should be inverted, and, as in ver.
3, 'the foolish' first mentioned.
9. St. Matt. v. 16.
10. quæcunque, eæ omnes quæ.
We have proceeded on the supposition that the oil was not carried in separate vessels,
but in those attached to the lamps. It seems scarcely likely that these lamps had been
lighted while waiting in the bridal house, where the Virgins assembled, and which, no
doubt, was festively illuminated: Many practical objections to this view will readily occur.
The foolishness of the five Virgins therefore consisted, not (as is commonly supposed)
in their want of perseverance - as if the oil had been consumed before the Bridegroom
came, and they had only not provided themselves with a sufficient extra -supply - but in
the entire absence of personal preparation,11 having brought no oil of their own in their
lamps. This corresponds to their conducts, who, belonging to the Church - having the
'profession' - being bridal companions provided with lamps, ready to go forth, and
expecting to share in the wedding feast - neglect the preparation of grace, p ersonal
conversation and holiness, trusting that in the hour of need the oil may be supplied out
of the common stock. But they know not, or else heed not, that every one must be
personally prepared for meeting the Bridegroom, that the call will be sudden, that the
stock of oil is not common, and that the time between His arrival and the shutting of the
door will be awfully brief.
11. So especially Goebel, to whom, in general, we would acknowledge our obligations.
For - and here begins the second scene in the Parable - the interval between the
gathering of the Virgins in readiness to meet Him, and the arrival of the Bridegroom is
much longer than had been anticipated. And so it came, that both the wise and the
foolish Virgins 'slumbered and slept.' Manifestly, this is but a secondary trait in the
Parable, chiefly intended to accentuate the surprise of the sudden announcement of the
Bridegroom. The foolish Virgins did not ultimately fail because of their sleep, nor yet
were the wise reproved of it. True, it was evidence of their weakness - but then it was
night; all the world was asleep; and their own drowsiness might be in proportion to their
former excitement. What follows is intended to bring into prominence the startling
suddenness of the Bridegroom's Comi ng. It is midnight - when sleep is deepest - when
suddenly 'there was a cry, Behold, the Bridegroom cometh! Come ye out to the meeting
of Him. Then all those Virgins awoke, and prepared (trimmed) their lamps.' This, not in