It has been doubted by some whether the ten virgins in this parable represent the whole Church of Christ, or only that portion of it which shall be found on the earth at his coming. It seems to me that the latter is the proper acceptation, without, however, entirely excluding the former. All must agree that the parable relates particularly to "the last times," which include, in general, the entire space between Christ's ascension and second coming, but more especially that portion of it lying immediately before the second advent. It was in answer to questions concerning the Savior's second coming and the end of the world, that it was given. (Matt. xxiv. 3.)*

of children and heirs of God, and joint heirs with Christ; in whom, therefore, he dwells by his Spirit, and of whom such as have died are at his second advent to come with him, and be invested with authority as priests and kings, and reign with him over the living nations of the earth, through their endless generations. It is this kingdom, in some of its stages or characteristics, that a chief part of the parables are employed to illustrate." -Theol. and Lit. Journal, vii. 242.

* For an explanation of this chapter, see my Last Times, First Lecture. The following are Dean Alford's remarks upon the subject: The question was concerning the time, and the sign of these things happening, viz.: the overthrow of the temple and desolation of Judea, with which, in the then idea of the apostles, our Lord's coming and the end of the world were connected. Against this mistake he warns them, vv. 6, 14, Luke v. 24, and also in the two first parables in our chapter xxv. For the understanding of this necessarily difficult prophetic discourse, it must be borne in mind that the whole is spoken in the pregnant language of prophecy, in which various fulfilments are involved. (1.) The view of the Jewish Church and its fortunes, as representing the Christian Church and its history, is one key to the inter

It is part of a discourse which is mostly taken up with an account of the last things. The whole context is engrossed with the signs and circumstances of the end of the present order. And the parable begins with the remark that "Then"-at that time-the kingdom of heaven shall be like unto these ten virgins. It seems also to be implied in the narrative that these virgins were but one company in a grand procession made up of many similar companies,—

pretation of this chapter. Two parallel interpretations run through the former part as far as ver. 28; the destruction of Jerusalem and the final judgment being both enwrapped in the words, but the former, in this part of the chapter, predominating. Even in this part, however, we cannot tell how applicable the warnings given may be to the events of the last times, in which, apparently, Jerusalem is again to play so distinguished a part. From verse 28 the lesser subject begins to be swallowed up by the greater, and our Lord's second coming to be the predominant theme, with, however, certain hints thrown back as it were at the event which was immediately in question, till, in the latter part of the chapter and the whole of the next, the second advent, and, at last, the final judgment ensuing on it, are the subjects. (2.) Another weighty matter for the understanding of this prophecy is, that (see Mark xiii. 32) any obscurity or concealment concerning the time of the Lord's second coming must be attributed to the right cause, which we know from his own mouth to be, that the divine Speaker himself, in his humiliation, did not know the day nor the hour. All that he had heard of the Father, he made known unto his disciples, (John xv. 15;) but that which the Father kept in his own power (Acts i. 7) he did not in his abased humanity know. He told them the attendant circumstances of his coming. He gave them enough to guard them from error in supposing the day to be close at hand, and from carelessness in not expecting it as near."-Greek Testament, Matt. xxiv. 3. See also Greswell's Parables, v. 197-443.

the last to fall in before the place for the feast was reached.

Whilst in general, therefore, they may be taken as representing the Church universal, they stand more particularly for that portion of it coming last before the great marriage of the Lamb. It would seem as if Christ would have us contemplate the Church of each age as a company of virgins, each in its turn falling in to fill out the great concourse of the redeemed on their way to be at once the attendants and the Bride of their Lord. Those who lived in former ages and died in true faith fall in first; for we which are alive and remain to the coming of the Lord shall not go before them which are asleep; ... the dead in Christ shall rise first." (1 Thess. iv. 15, 16.) The stress of this parable must, therefore, be taken as falling upon those last days immediately preceding the second advent, but not in such a way as to exclude a general reference to the universal Church of all ages. The Church is essentially one in all periods and departments, just as the anatomy or physiology of one man is essentially that of all men in all time. That which properly describes it in one age must also in a general way describe it in every age. And in some sense, as Bengel well observes, “Each generation which lives at this or that time occupies, during that period of their life, the place of those who are to live at the time of the coming of the Lord."*

* Gnomon, 1 Thess. iv. 15.

"Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps and went forth to meet the Bridegroom."

Let me ask you, then, to look for a moment at the representation which the Savior here gives of his Church.

First, it is a company of virgins; that is, it is made up of a community of people who are chaste and pure, beautiful and loving,-of people with a pure faith, beautified with grace, and knowing nothing of the unclean loves of idolatry and wickedness. If ever they were tempted to spiritual harlotry, they are now thoroughly purged from all such unholinesses. And if they are not wholly cleansed in fact, they certainly are by profession, and must become so in reality before they can be rated as the true virgins of faith.

In the next place, these virgins are all betrothed, -under engagements to one who will presently come to claim them as his Bride. They have pledged their deepest and purest affections to the Lord Jesus Christ. Abjuring all others, they have plighted to be his, and to be faithful to him. In the solemn services and sacraments of his house, they have acknowledged him as rightfully entitled to their affections, and given out before God and angels that they have acceded to his gracious proposals, and stand obligated to him, as their Lord, to be ready to go with him. whenever he shall demand them. And whosoever is in any way unfaithful to these engagements does but play the harlot, and is no longer one of the

chaste virgins whom the Savior will accept and re

ceive.

Still another feature in the case of these virgins is, that they all had turned their backs upon the world, and gone forth to meet the Bridegroom. Christ has given promise to his Church to return very soon to fulfil all his engagements with it. When he last was present with his people, he said as he left them, "Let not your heart be troubled. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you unto myself; that where I am, there ye may be also." And even after his departure, he sent word back, "Surely, I come quickly: Amen." (John xiv. 1-3; Rev. xxii. 20.) As the result of these promises, it is one distinguishing mark of his people, that, as they become betrothed to him, they are at once led to look out for his return, and to be concerned every day to be ready for a speedy fulfilment of his words. Thus Simeon of old was waiting for the consolation of Israel. (Luke ii. 25.) Hence says the Apostle Paul, in the name of the Christians of his time, "Our citizenship is in heaven, from whence also we look for the Savior, the Lord Jesus Christ." (Phil. iii. 20.) He also commends those of his brethren who "come behind in no gift, waiting for the coming of our Lord Jesus Christ," (1 Cor. i. 7,) and presents it as the whole office of the gospel to teach us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present evil world, looking for that blessed hope,-the glorious