[Nov. 1, 1868.

fellowship with God. Seek to make the revealed thoughts of God the living possession of your souls. Much of the ministry of the present day is eminently calculated to keep you in ignorance of the Scriptures. Value the ministry that opens Scripture to you, for what are man's thoughts, however fine and flowing, to him whose great object is to have fellowship with God in his revealed thoughts and purposes concerning his Son, our Saviour, Jesus Christ, and ourselves in union with him, and concerning the nations, and the whole creation?

The happy effect of this believing enjoyment of the precious thoughts of God upon the soul is shown by the concluding words of the verses I quoted from the Psalm. "When I awake I am still with thee." The writer so lived and moved in the region of God's thoughts during his waking hours, that, when he slept, the holy influence of his meditation forsook him not, but as the gentle refreshing dew at night, rested on his spirit, and on awaking he found himself still in the company of him whose thoughts were his constant delight. This was happy experience indeed! May we see therein the value, in present blessing and comfort, of believing meditation on the things and thoughts of God revealed to us in his word. There is another and more general sense in which, perhaps, we may understand these words. While here in the world some of God's beloved ones especially must give their thoughts and attention to worldly concerns. It is right that a man should attend diligently to the duties of whatever calling in life he has. But, if, on awaking to freedom of thought after needful attention to secular things, he finds something of the experience expressed by the Psalmist, all is well. If his liberated mind hastens then to enter the holy courts of the thoughts and counsels of God, and realises, that, on thus awaking he is still in the company of God, it is well. The needful attention to his lawful calling has not injured him, but perhaps rather increased his spiritual appetite for communion with God.

And there is yet another awaking of which let us think continually. "When I awake with thy likeness I shall be satisfied." On that morning of the eternal day, when raised from the dead, or changed into the likeness of Jesus at his coming, we shall fully realise that we are with him whose thoughts have been precious to our souls here as we read and meditated upon them in his Holy Scriptures. Peculiar and great beyond that of others, doubtless, will be the joy then of those who have entered deeply here, by the teaching of the Spirit of truth, into the fellowship of God's thoughts concerning Christ and his glories. Let us, then, seek that fellowship more and more. The Holy Spirit who dwelleth in all them that believe shall help our infirmities. When our Lord comes we shall be endowed with perfect capacities, according to our finite measures, to enter into the fellowship of God's thoughts for ever. And shall we not have ever increasing delight through eternal days, as God opens to us, as his children, his thoughts concerning things to come? Shall not the study of prophecy occupy the saints of God for ever? I believe it shall. Let us not, in our fancied wisdom, treat as something beneath us now that which shall engage our highest capacities in our glorious resurrection bodies for ever. But rather let us remember it is written, "Those things which are revealed belong unto us, and to our children for ever;" and that our Lord prayed for us, Sanctify them through thy truth; thy word is

truth."

Kenilworth.

66

W. B. DOHERTY.

THE PARABLE OF THE TEN VIRGINS EXPLAINED ACCORDING TO THE SCRIPTURES.

MATTTHEW XXV. 1-12.

BY LIEUT.-GENERAL H. GOODWYN.

§ 1. FROM the frequent use made of some of the expressions in the parable of the ten virgins, apart from, and without affinity for the rest of the divine story, it has occurred to me that the full instruction of the Lord is not quite understood. We both see and hear of the words, “Behold, the Bridegroom cometh," and of the solemn annunciation in verse 12; but they are used only in a fragmentary way, and applied, almost invariably as a warning to Christendom at the present time, whilst the Church, the body of Christ, is on earth-an application not warranted by the Scripture narrative. Moreover, there is little or no attempt to give an account of the other elements of this important parable, so as to present it as a consistent whole to the Bible student.

§ 2. Even supposing that the words of warning, "Behold, the Bridegroom cometh" could be rightly spoken to believers now-a parallel with which I do not deny, being apparent in Phil. iv. 5. and Rev. xxii. 20-how can such persons be called upon to "go out to meet Him"? The ten virgins "went forth to meet the Bridegroom." Whither could the Church of Christ go to meet Him who is in heaven? I am quite aware of the exhortation in Heb. xiii. 13, but that does not refer to personal change of place, but to spiritual sacrifices. When the Lord does really come at some future moment for His Body, it will not be to the earth, but as "the morning star" above, to call the entire members sleeping and alive "to meet the Lord in the air." 1 Thess. iv. 15-18. Moreover, this event will be accomplished "in a moment, in the twinkling of an eye." 1 Cor. xv. 51, 52.

May it not be asked if the number "ten" is ever applied to the Church or to Christendom? and is not the reply clearly in the negative? Again, if the ten virgins are compared to the entire of Christendom, as is the case with many writers, the "five foolish " being said to represent mere professors, "having the form of godliness without the power thereof," how can it be said of them that they ever had "oil"? for be it remarked that even the foolish virgins once had oil, for they are declared to say, "Our lamps are going (lit) out." Now, oil, in Old Testament language, signifies the source whence light is derived, or, in other words, the power of bearing witness. But these men, if only bearing the outward guise of Christianity, and being ultimately shut out (verse 12), can never be said to be either living branches of the true fruit-bearing vine, nor to have ever had oil, displaying any light or testimony for Christ; but rather must they be classed as unbelievers, performing "works of darkness." For what possible reason too can they be called "virgins," at all? Now, while these remarks are against the generally accepted meaning, I hope to be able to show that all the elements of the parable are necessary to the party to whom it actually refers.

§ 3. By the help of the Spirit of truth, I now desire to enter on the

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subject of the entire discourse, in the endeavour to elicit, "according to the Scriptures," the purpose of the Lord, when he was setting forth a similitude of "the Kingdom of Heaven," at a particular period; "Then" (verse 1). In doing so, it is necessary first to examine the position of the parable, as designedly occurring in the midst of a group of judgments that are prophetically declared to be about to be pronounced upon certain "servants," with reference to their conduct during the absence of their Lord and Master. Who are these servants? and at what time do these several scenes of arraignment occur? These questions must be set at rest before the probable place and time of the Lord's action in regard to the ten virgins can be assigned.

The first scene occurs at the close of Matt. xxiv. 42-51; which chapter contains a consecutive prophetic declaration of the Lord Jesus, concerning the events which shall characterise the close of this present age (verses 15-28). Particularly did he allude to the terrible circumstances of tribulation and woe in which the Jews are to be found under the Antichristian oppressor, when their sufferings will be such, that "except those days should be shortened there should no flesh be saved" (compare ver. 22 with Rev. xiii. and xvi.); He therefore added, "But for the elect's sake, those days shall be shortened." Now, I am quite aware that a beginning of sorrows," to a certain extent akin to these, may be said to have existed during the siege of Jerusalem, after the blasphemous rejection by the Jewish nation of the testimony of the Holy Ghost by the mouth of Stephen the Martyr; and during their struggles with their Roman adversaries; but that tribulation did not close with the solemn portents that are declared to be about to occur "immediately after the tribulation of those days" (verse 29); amidst which the world shall suddenly "see the Son of Man coming in the clouds of heaven, with power and great glory" (verse 30); "in flaming fire, taking vengeance on those that know not God, and that obey not the gospel of our Lord Jesus Christ." Who will come for the deliverance of his own faithful elect Jewish remnant, that will not have bowed the knee to Baal, and for the rescue of His chosen City Jerusalem from the hands of the spoilers. Zech. xiv. 1-4.

§ 4. At this glorious Epiphany of the Lord Jesus, the Church, His Body, is declared by an Apostle to be manifested with Him in glory. Col. iii. 4. And so another Apostle describes them as coming in the great glory of His Apocalypse, like "armies that were in heaven," attending the Son of God in the execution of the judicial wrath of God. 1 Cor. vi. 2; Rev. xix. 11-21. It is plain, therefore, that the Church, being corporately the members of the Body of Christ the Head, must be away from the earth during these latter days of Jewish tribulation; and, in fact, such is the promise. Rev. iii. 10; 1 Thess. v. 9. These days of woe will also be days of proof, or "decision" (see Joel ii. 14, and whole chapter); when the world, as such, will be called upon finally to declare "who is on the Lord's side." The Church, having long before made her decision, will have been housed with the Lord of her choice in the mansions of the Father's House. John xiv. 1-4. On the other hand, the world will "wonder after the Beast," the "Man of Sin," and so will partake of the doom of the lord of its decision.

§ 5. Verse 30, then, of Matthew xxiv., establishes the Son of Man on earth in judgment, and other Scriptures have declared the Church tɔ be

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with him in their resurrection bodies of eternal life, "immediately after the tribulation of those (latter) days." Let us now examine the discourse of the Lord a little further, when he compared his Second Advent to the days of Noah, when the careless and unbelieving perished, while those associated with the patriarch were saved to go forth with him on to an earth renovated and purged by judgment. "So," He said, would it be "at the coming (apovoía) of the Son of Man." Many apostate individuals (ones, verses 40, 41) will perish by the wrath of his vengeance (§ 3); while the many (ones) faithful, who will "keep the commandments of God and the faith of Jesus" (Rev. xiv. 12), will shine forth in His Kingdom.

In order to give a further illustration of his meaning in verse 37-41, the Lord proceeded to characterise the ones who should be "taken," and the ones who should be "left," and to explain the reason for this difference in their final destiny. The words 'therefore," in verses 42, 44, and "then," in verse 45, show the connection in the discourse. It must be borne in mind that Jesus was instructing Jews, and not only those immediately around him then, who were to be His future witnesses, but those to whom those solemn warnings would be of intense service when the days of woe and sorrow should come. (See verses 19, 20, 23-27.) He calls them all " servants; " both the "faithful and wise," and also the "evil." Verses 45-49.

§ 6. It is necessary here to make a slight digression, in order to obtain acquaintance with those who are in Scripture prominently designated by the name of "servants." That this is a peculiar characteristic of Israel as a nation will scarcely be denied, though to quote the many passages that prove it, would be to transcribe an entire page of "Cruden's Concordance," where the evidence is plentiful. Israel was not only called to a special service of national attractive testimony, when first located in "a land flowing with milk and honey;" a centre in a circle of surrounding idolatrous darkness (Deut. xxxii. 8); but (having furnished authority for the truth that an effective witness is not possible in flesh and blood condition) are specially looked at as servants of Jehovah Jesus, in view of the perfect ministry they will be engaged in when "a kingdom of priests and a holy nation," during the millennial reign, to publish peace and salvation to "all the ends of the earth." Isa. lii. 7-10. Let Rev. vii, 2-17 be referred to, where first Israel is nationally seen as sealed unto future service, and called "servants of God" (verse 3); and then follows a multitude of "nations and people, and tongues," under the same seal, fore-revealed in a saved condition, as the result of Israel's ministry, which is in strict agreement with the Abrahamic covenant not yet fulfilled. Gen. xxii. 18; xxviii. 14. See also in connection Isa. lx. 1-5; Ps. xxii. 22-28. In the Old Testament prophecies the Lord Jesus is alluded to as the Servant of God, because of His connection with Israel, to whom He was especially "sent." He was a Minister of the circumcision for "the truth of God." Isa. lii. 13; Matt. xv. 24; Rom. xv. 8.

The Church, on the contrary, is not spoken of in Scripture as a corporate body of servants. They are children of God; and I suppose it may be admitted that all children are not fit for service. The Apostles, as individuals, called themselves servants; but as "salvation is of the Jews," the foundation of all ministerial service, both oral and written, having been

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Jewish, I imagine that it was on that ground they were so called by the Holy Ghost. But to set the question at rest, I allude to the words of the Lord when He had concluded His ministry to the Jews; having hitherto looked upon His disciples in a Jewish light, He took them into His confidence as the nucleus of His future Church, about to become members of His Body. At this transition point, He said to them, "Henceforth, I call you not servants; for the servant knoweth not what his lord doeth; but I have called you Friends, for all things that I have heard of my Father I have made known unto you." John xv. 14, 15. As members of Israel they had first been under the tuition of "the minister of the circumcision," for they had service to perform to "the Jew first, and also to the Gentile." Gal. ii. 7, 8; Luke xxiv. 47, 48.

This little digression will be found useful, for it will enable us to understand who those persons are that are called "servants" in the several scenes of arraignment we are about to examine.*

§ 7. We return now to the scene in order preceding our parable (Matt. xxiv. 42-51); bearing in mind that the Lord was alluding to servants whom He would judge "when He cometh" (v. 46); and, consequently, when the Church will have come with Him. (§ 4.) The respective sentences on the servants will be pronounced with reference to their conduct, not during His entire absence, but as to what He shall "find" them " doing" at the hour of His actual appearance, "when He cometh." Now, we know that only two out of the twelve tribes will be in that great and unheard-of tribulation of verse 21; the two Judean tribes, or, distinctively, the Jews, and that because of their complicity in the crucifixion of the Messiah, the character of which tribulation is shown to be twofold as regards the Jews of the latter days. They will suffer at the hands of the false Messiah, the Beast whom the many will have received as their king by a delusive covenant. Dan. ix. 27; John v. 43. Having executed this deed in wilful disobedience, they will be judicially compelled to ally themselves to him, to be confirmed in his lying pretensions, and finally to worship him, and to blaspheme God and his Son. 2 Thess ii. 9-12. Having been spoiled, and enslaved themselves, they will, in their blind. madness, be found conspicuous in the persecution of their faithful brethren who, refusing to join in the blasphemous orgies and Satanic worship, of Rev. xiii. 11-17, will be subjected, like the Jewish youths of old, to a sevenfold-heated furnace of cruelty and oppression. These latter are "the elect" of verse 22; whilst, for all this apostacy and malignant ill-treatment of these loyal ones, the traitors will suffer with the Beast and his confederates at the hand of God, by the outpour of His vials of wrath. Rev. xvi.

It is in scenes such as these that the blaspheming Jewish accomplices of "The Man of Sin" will be found engaged at the Epiphany of the Lord to "avenge His own elect, crying day and night unto Him" (Luke xviii. 7,8); and it is just this action that appears to be alluded to at the arraignment of the servants (verses 48, 49.) namely, persecution of their Jewish brethren, or "fellow-servants," and participation in the drunken and licentious ceremonies connected with the worship of the image of the Beast.

It may be useful for another reason also, namely, to prevent believing members of the Body of Christ from suffering under the delusion that they can by any possibility be connected with these scenes, except as judges.