Lecture II: The Ten Virgins, Part II
While the bridegroom tarried, they all tlnmbered and slept.** —
Matt. zzv. 5.
It is impossible to find a more solemn and awakening parable than this. I showed you last day — I. That God’s children are truly wise, and mere professors truly foolish: You who are God’s children see things as they are — yoa live for eternity, and have the mind of God. II. In how many things the wise and foolish virgins appear to be the same: Same ordinances — same speech — same prayen same outward behaviour. III. The difference: The H(Jj Spirit.
I. Tarrying of the bridegroom.
In that memorable discourse of the Saviour with his disciples, on the night of the last supper, Jesus said to them: ‘’ A little while, and ye shall not see me: and iain a little while, and ye shall see me, because I go to the Father.” — John xvi. 1 6. And again, John, in the Reyelation, heard him say: “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.” And his last word, whidi fell like heavenJiest music on John’s enraptured ear, was: “Behold, I come quickly,” and, “Surely, 1 come quickly.” Many of the first Christians seem to have thought that he wouM come in their day: so that Paul, in Second Thessalonians, had to warn them that the great Romish apostasy must happen first And we find that scoffers, in Peter’s time, used to say: ‘’ Where is the promise of his coming?” Century after century has rolled away since then, and jet Jesus has never come. This explcuns the word, “The bridegroom tarried.” Certainly he desires to come: “His desire is toward me.” It will be the day of the gladness of his heart — the bridal-day. And those that love Christ love his appearing. They cry, like John, “Even so come, Lord Jesus.” Yet still he tarries. TVhyisthis?
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1. He is not willing that any should perish. “The Lord is not slack concerning his promise, as some men count slackness; but is long-suffering to us- ward, not willing that any should perish, but that all should come to repentance.” — 2 Pet. iii, 9. This is the reason why he tarries: he is slow to anger. Sometimes, when I see some act of gross and open wickedness, my heart trembles within me; then I think how the Lord sees all this — ay, all the wickedness committed over the whole world — and yet he forbears. Ah, what a sight of forbearance and long-suffering compassion is here I This is the reason why he tarries: he has compassion for the yilest, and waits long before he comes.
2. To Jill up the number of his elect, Christ is at this moment gathering a people from among the Gentiles. He is building up the great temple of the Lord, adding stone to stone. He cannot come till this is done. When all this is done, then he will come, and put on the top-stone, with shoutings of “Ghrace, grace unto it.” He told Paul to remain and preach at Corinth; “for I have much people in this city.” For the same reason he makes his ministers remain and preach on; for he has much people still. When he comes, those that are ready will enter in with him to the marriage, and the door will be shut. There are, no doubt, many elect ones, many that were given him by the Father before the foundation of the world, still in the sleep of nature. He waits till these are gathered. When the last of his elect are gathered, then he will come.
3. To try the graces of his people. There are many of the graces of God’s people that can only grow in time of affliction. There is a plant in the garden which the gardener tramples below his feet to make it grow better; so it is with many of the graces of God’s chUdren — they grow better by being tried. (1.) Faith in his word. The world say: “Where is the promise of his coming? All things continue as they were.” All things seen are against it. Can you look through to the unseen world? This is what is wanted: “We look not at the things which are seen, but at the things which are not seen.” Now this is one reason why the Bridegroom tarries: that faith may grow. (2.) Bearing with adversaries. If he came now, and avenged us of our adversary, we would have no scope for forgiving injuries, hearing reproaches for his name, &c. We must be conformable to his death; therefore he bears long with us* (3.) Compassion for souls. This was the most remarkable feature in Christ’s character. This brought him from the throne of glory — this made him weep upon Mount OliTet. It behoTes us to be made like him in this also. But this is the only time when we can be like him in this: when Jesus comes, we will cry, “Just and true are thy ways, thou King of saints;” while he tramples his enemies below his feet. Do not wonder that Jesus tarries.
II. Thei, oil sliimhered atid slept.
These words have been interpreted several ways. I have no doubt that the simplest interpretation is the true one — that before Christ comes all the Christian Churches will fall into a deep slumber. The Bible shows that not only do hypocrites fall asleep, but true believers also. Hence we find the apostles sleeping at the Mount of Transfiguration, and again at Gethsemane; and Paul cries to the Romans, “It is high time to awake out of sleep.”
1. How Christians sleep, (1.) The eyes begin to shut When first brought to Christ, the eyes of sinners were opened, to see the shortness of time — that it is but a span; the vanity of the world — all vain show; the exceeding sinfulness of sin. They saw sin covering them all over like devils, and were amazed that they were out of hell. They saw Christ in all his beauty, fulness, and glory. But now all these things become dim, as to a sleeping man; all outward objects are hidden — the soul sees no longer the shortness of time, the emptiness of the world, the vileness of sin, the glory of Christ. (2.) The ear does not hear his knockings. Once the ear heard his voice. Amid a thousand the voice of Christ was sweet and powerful. Now the soul hears as if it did not hear: “I have put oflF my coat; how shall I put it on? I have washed my feet; how shall I defile them V* (3.) Dreams. So the soul takes up iith idols — vain fancies. When first awakened, the soul said, “What have I to do any more with idols?” but now when Christ and divine things are hidden, the soul again takes up with vain idols. Hence come, lst Deadness in prayer. How sweet prayer is to a believing soul! There is wonderful access to the throne — pouring out of the heart — no separation — nothing kept back; but now there is utter barrenness — the soul has no desire — no free access. 2</, A fearful spirit. A sense of guilt now lies on the conscience — a stupifjing sense of laaVvn oSen^ — «. «^ll q€ bon* dage. 3rf, Does not feat »si. Oitfi«L«^^v.Nxls^Qa«l5ssaL
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of sin — a keeping far from the occasions of it, like Joseph: “How shall I commit this great wickedness?” Now there is a fearful familiarity with sin.
2. ffofo kypocritei sleep, (1.) They lose all their conyictions. At one time they had deep and clear convictions of sin; but now they lose them. They have gone into some open sin, and drowned conviction — they quench the Spirit. (2.) They lose their joy in divine things. The stony-ground hearers received the Word with joy — a flash of delight. Something about the Word attracts their fancy - — eloquence or imagery; or they hope they are converted, and flatter themselves — take great delight now in hearing. This soon dies away. ( 3.) They give over prayer. For a long time they prayed in a very melting manner. When under convictions, or under illuminations and a false hope, or before others, they prayed with fluency; but now they give over prayer by degrees. “They all slumbered and slept” They have been out in company, or they are sleepy, or they have no relish for it, and so they give over prayer by degrees.
Between the two there is this great difierence, that the godly have still oil in their vessels, the other none. I would not say a word to encourage you who are godly to sleep on; on the contrary, it is high time to awake out of sleep. But I cannot but remark how diflerent is the sleep of the two. (1.) The godly will waken out of their sleep. It is very sinful and very dangerous, but it is not fatal. The hypocrite seldom ever wakens out of his sleep. The rarest conversion in the world is that of a hardened hypocrite. (2.) The godly are under the displeasure of God, still they are not under his curse; but the hypocrite sleeps over hell.
III. The coming.
1. The time. At midnight, at an unexpected time, Christ will come. The whole Bible shows this: “Of that day and hour knoweth no man, no not the angels of heaven, but my Father only” — “Watch, therefore; for ye know neither the day nor the hour when the Son of Man cometh.” It is compared to lightning: “For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of Man be.” What more awfully sudden than lightning! First an awful stillneaa — black inkjr clouds shrouding the sky — ^tYieii «l)i. ^^9kd £xpm east to west So shall his comTig )a. X S& >Si2Lfc
2 F travail on a woman with child: <<When they shall saj, Peace and safety; then sudden destmction cometh upon them as travail upon a woman with child; and they iall not escape.” It is like a thief: “The day of the Lord so cometh, as a thief in the night.” In two respects, — (1.) In the nncertaintj of the hour. When a thief is going to break into a house, he does not tell the hour at which be will come. He gives no signs of his approach. If the goodman of the house knew what hour he would come, he would sit up, and not suffer his house to he broken up. Such will the coming of the Bridoom be: “Ye know neither the day nor the hour when the Son of Man cometh.” (2.) A thief comes at the hour of rest. When the family have all gone to rest — when the goodman of the house has locked and barred the door — when every candle is put out, and every eye is sealed in sleep — then the thief comes, and forces the bar, and enters in. Such will the coming of the Saviour be. When the world is steeped in slumber Jesus will come.
Some of you will say: ^’ Surely we shall have some guess of the time of his coming.” Now, if there be one thmg plainer than another, it is that you know neither the day nor the hour: “In such an hour as ye think not, the Son of Man cometh.” If I were to go round you all, and ssj, “Do you think the Son of Man will come to-night?” you would all say, “I think not.” Well, just in such an boor he will come.
A word to the unconverted.
1. Some of you live in dishonesty. In buying and selling, some of you, perhaps, use the light weight and the iakt balance, or in some other way you deceive your neighbour. O bow dreadful if Christ should come and find you thus! It is said men will be buying and selling.
2. Some live in deeds of darkness. Perhaps you say, Surely the darkness shall cover me: “At the window of my house I looked through my casement, and beheld anoong the simple ones, I discerned among the youths, a young man void of understanding, passing through the street near her comer; and he went the way to her house, in the twilight, in the evening, in the black and dark night” Some of you commit those things of which it is a shame even so much as to speak. How awful will it be to you when His holy face appears!
3. Some of you stifle convictions. Like Agrippe, you
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are almost persuaded to be a Christian. Like Felix, you tremble, and saj, “A more conyenient season.” Some of you put off your connctioni with a little gaiety, a little worldly pleasure, saying. Plenty of time before I die. Ah! what will you do when the cry comes at midnight? No time for a prayer — no time for your Bible then — no time for conversion. “At midnight there was a cry.”