A.    The parable of the ten virgins is part of the Olivet Discourse recorded in Matthew 24:3- 25:46.

 

B.     This parable of the ten virgins is a part of a series of four parables related to the nature of His coming within the Olivet Discourse.

 

C.     Preceding this series of parables, Jesus clearly describes the sequence of events that will occur pertaining to the sign of His coming and the end the age.

 

D.    After this series of parables, Jesus describes the judgment of the nations which will occur after His coming.

 

E.     In each of the four parables, Jesus focuses on the assurance of His second coming and the signs, the snares, the rewards, and the judgment that accompanies His second coming.

 

F.      In three of the four parables, Jesus highlights the sudden nature and apparent delay of the coming of the Christ (the Son of man, the Master, and the Bridegroom).

 

G.    The main purposes of the Olivet Discourse and these four parables include thoroughly preparing the believers and the inhabitants of Jerusalem to expect their final redemption, to endure any persecution, to escape the snares and deceptions, to be watchful, to be faithful, and to be equipped spiritually with vibrant faith, hope, and love.

 

 

 

A.    The Bridegroom

 

B.     The five wise virgins

 

C.     The five foolish virgins

 

D.    The person who issued a midnight cry; “Behold, the Bridegroom is coming!”

 

A.    In order to fully appreciate this parable, we need to understand the general flow of the Jewish wedding system.

 

B.     The Jewish wedding system can be generally divided into three main parts which total 12 sub-parts[1]. The first two are absolutely essential to complete the Jewish wedding rite, and the third involves a celebrative and feasting time with friends and relatives.

 

1.      The Arrangement (Betrothal or in Hebrew transliteration Erusin or Kidushin)

 

2.      The Wedding Ceremony (in Hebrew transliteration Nisuin or Huppah)

 

3.      The Wedding Feast (Marriage supper of the Lamb)

 

C.     Jesus’ used imagery from the Jewish wedding that is familiar to the immediate audience in the Olivet Discourse.  This parable drew imagery primarily from the second part of the Jewish wedding system, i.e., the coming of the Bridegroom to take the Bride, the Bridal procession, and the participation of the virgins during the procession in a Jewish wedding ceremony.  The parable ended with the imagery from the initiation of the wedding feast.  A Jewish wedding feast typically lasts at least seven days following the wedding day[2].

 

 

A.    Lamp (lampas) – probably a small household lamp with a small oil container that can burn for several hours.  If the lamp needs to be kept burning for longer hours, additional oil in an auxiliary container will be needed.

 

B.     Oil (elaion)- olive oil (may be in combination with other elements)

 

C.     Oil in their vessels (aggeion) – an auxiliary container, flask, or vessel for spare oil for the household lamp.

 

D.    Virgins (parthenois) – this root Greek word can mean chaste men or young virgin girls.  In this context, the syntax and semantics yield the meaning of plural virgin girls.

 

E.     Bridegroom (numfious) – the Bridegroom in the Jewish wedding.

 

F.      Slept (Katheudo) – lay down and fell asleep.

 

G.    Watch (Gregoroeu) – be vigilant, stay alert, keep awake and alive.

 

H.    Door shut (Kleio hee thura) – entrance or gate shut and locked.

 

I.       Them that sell (poleo) – to sell, to trade or to barter

 

J.       Buy (agorazo) – buy or redeem at a market type place

 

 

A.    The section and passage context set this parable within a clear Eschatological framework and directly related the second coming of Christ as the Bridegroom in the marriage of the Lamb.  Jesus used the parable of virgins to encourage His disciples that much grace is available for all who desire to make it to go out to meet the Bridegroom and join the Bridal procession and eventually the wedding feast.

 

B.     Jesus chose the number ten (which signifies divine perfection) and five (which signifies redemption and grace).  All ten virgins started off with oil and burning lamps and a desire to go out and meet the Bridegroom.  These virgins are normally friends of the Bride who would accompany the Bride and provide her with lighting, alongside the friends of the Bridegroom who provide light for the Bridegroom. They would join the Bride in the bridal procession when the Bridegroom comes suddenly to snatch the Bride on the wedding day.  They are certainly part of the wedding feast guest list, along with the families, close friends, and relatives of the Bride and Bridegroom.

 

C.     The five foolish virgins did not bring any additional oil that would last them through the delay of the coming of the Bridegroom.  The five wise virgins had additional oil that enabled them to burn their lamps through the long dark night, as they had anticipated a delay, not uncommon in the Jewish wedding tradition.

 

D.    The primary meaning behind this parable is Jesus’ sober exhortation to His disciples about the need to be vigilant and be burning lamps through dark night.

 

A.    Jesus charges believers to live wisely by getting spare oil.

 

B.     Jesus emphasizes that oil cannot be bought at the last minute.

 

C.     Jesus teaches that believers cannot depend on another’s oil.

 

D.    Jesus desires all the virgins to make it to the bridal procession and the wedding feast.

 

E.     Jesus implies that apparent delay of the Bridegroom through the dark night is to be expected.

 

F.      Jesus desires to give much grace to the virgins, but only five out of ten virgins respond to His grace wisely and make it to the wedding feast.

 

G.    Jesus’ affirms the wisdom of the wise virgins who understand the need for spare oil, are able to practice restraint and keep enough oil to burn through the dark night, and successfully join the wedding procession and make it to the wedding feast of the Lamb.

 

 

A.    We need to enlarge our vessel so the spiritual capacity of our inner man can be filled with more oil of the Holy Spirit.

 

B.     We need to spend time living a life of vigilant prayer and a Spirit-filled daily walk to prepare for the dark night as the marriage of the Lamb approaches.

 

C.     Perseverance and watchfulness allow a burning and shining lamp to shine through the dark night prior to the coming of the Lord[3]. 

 

A.    The Match (Shiddukhin) – this was initiated by the father of the groom, and a servant or friend may be sent on the father’s behalf. The bride must give her consent.

 

B.     The Bride Price (Mohar) – this payment made by the father of the groom was required by the Law and reflected the value of the bride.

 

C.     Love Gifts (Mattan) – these gifts were given by the groom to the bride and were not required but were a voluntary expression of his love for her.

 

D.    Dowry (Shiluhim) – this was given to the bride by her father to equip her for her new life and was part of her inheritance.

 

E.     The Marriage Contract (Ketubah) – this was a written document stating the mohar, the rights of the bride, assurance of provision for the bride’s needs, and the promise of the groom to return for his bride.

 

F.      The Betrothal (Kiddushin) – derived from the word Kadosh, meaning holy. Once a bride and groom enter into this initial phase of marriage they were considered married and only legal divorce could break the betrothal. The betrothal was sealed with the 'cup of acceptance’, which was a cup of wine offered to the bride by the groom. The groom left to prepare the wedding room (Chuppah) and the Bride entered into a time of preparation and waiting including washings (Mikveh), the wearing of veil, undistracted devotion and great anticipation.

 

A.    The Nuptials (Nissuin) – means "to lift up" or "carry,” the bride was carried to the ceremony in a carriage lifted by poles. The groom's father decides when the son may return for the bride. The groomsmen ran ahead of the groom, sounded the shofar, and announced his arrival. Unmarried friends were with the bride and would provide light for the groom if he came at night. The wedding party then went back to the groom's house to meet the guests waiting for them.

 

B.     The Wedding Garment (Kittel) – this was a white garment worn at Passover.  It was also warn by the groom at a wedding.  Kittel is rooted in the Hebrew word katal - to slay.  This was also a garment worn by priests during certain sacrifices such as Passover or the Yom Kippur Sacrifice.

 

C.     The Bridal Chamber (Chuppah) – the bride and groom entered the bridal chamber where the marriage was consummated.  The couple stayed there for 7 days.

 

A.    Marriage Feast (Seudat Mitzyah) – the couple came out of the Chuppah after 7 days and joined their guests, the B’nai Huppah or “children of the bridal chamber."  The couple and the guests now shared in a festive marriage feast.

B.     Kaf, meaning: to cover, to allow, open hand, arm – The marriage is now consummated. The second cup of wine is now drunk, and this sets the second seal to the marriage Covenant.  The couple will spend 7 days together in the wedding room, the "Huppah."

 

 

 

---