The Harvest

John 4:35-39 Say not you, There are yet four months, and then come harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. And he that reap receive wages, and gather fruit unto life eternal: that both he that sow and he that reap may rejoice together. And herein is that saying true, One sow, and another reap. I sent you to reap that whereon you bestowed no labour: other men laboured, and you are entered into their labours. And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did. 

The harvest began after the Passover in April, so the four months before this would be in December. ‘Lift up your eyes, and look on the fields; for they are white already to harvest.’ This refers to the Samaritans that were coming out of the city to hear Him. The harvest of souls was already at hand, produced in one day. The lesson is that we are not to sit and wait four months for spiritual harvests; we can have an immediate harvest of the seed sown by living out God’s love to us indeed (by our example) and not through our words (1 Jn. 3:18) in our daily dealings with others.

Christ had sown the seed in the woman and had already received wages of gratification of saving souls. He had sown and gathered fruit unto life eternal the same day, so the sower and the reaper, who here were one and the same person, rejoiced over the harvest of that day (comp. 1Cor. 3:6-9).

Verse 38 simply states that Christ had sent the disciples out to reap benefits of the labours and to carry on the work of the prophets and others before them, including Himself and John the Baptist. They had already baptized many and had preached and healed many (Matt. 10:1-42; Luke 9:1-62; 10:1-42; John 4:2). ‘Believed on him’ – This brings the new birth and eternal life (John 3:15-18; 1Jn. 5:1).

There is no proof that the woman was a prostitute. Her five husbands could have died, or they could have legally divorced her, for divorce then was easy to get. Men divorced for “every cause” (Matt. 19:1-12). It was not always that Deuteronomy 24:1 applied: “and it comes to pass that she find no favour in his eyes because he hath found some uncleanness in her: then let him write her a bill of divorcement.” Rabbis now ignored this, giving divorces for minor causes. Whether the Samaritan allowed divorce or repeated widowhood is not known. The one “whom thou now hast” may have only been under contract to her and they had not yet come together as man and wife (John 4:18).

The Gift of Knowledge

John 4:16-20 Jesus say unto her, Go, call thy husband, and come hither. The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: For thou hast had five husbands; and he whom thou now hast is not thy husband: in that said thou truly. The woman say unto him, Sir, I perceive that thou art a prophet. Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. 

‘Go, call thy husband’ this was Christ’s way of getting to the root of her trouble, so He could legally give her salvation. Christ knew by the Holy Spirit’s gift of knowledge that she had five husbands; and the one whom she was with was not her husband, (1Cor. 12:4-11). He could see her past and read her thoughts, as He did with others (Mat. 9:4; 12:25; Luke 5:22; 6:8; 11:17; John 2:24-25).

This knowledge about her past life startled her and she concluded that He was a prophet with power. She quickly changed the subject lest he exposes more of her life.

Mt. Gerizim, the mount of blessing, just across a narrow valley from Mt. Ebal, the mount of cursing (Deut. 11:29; 27:12-26; Jos. 8:33). Jotham addressed Israel here (Jdg. 9:7). About 332 B.C. Sanballet, governor of Samaria under the Persians, and who opposed Israel under Nehemiah (Neh. 4:7-13:28), went over to the side of Alexander the Great who gave him permission to build a temple on Mt. Gerizim like the one in Jerusalem. He built it for his son-in-law, Manasseh, and made him High Priest. The Samaritans established rival worship to Jerusalem and accepted the Pentateuch as their Bible. The great controversy between Jews and Samaritans was whether to worship on Gerizim or Moriah. Since Christ’s words proved Him to be a prophet, the woman seized upon the opportunity to have this question answered.

Without Measure

John 3:34-36 For he whom God has sent speak the words of God: for God give not the Spirit by measure unto him. The Father loves the Son, and hath given all things into his hand. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abide on him. 

Christ said to Philip in John 14:10 that the words He spoke unto them (the disciples) He spoke not of Himself: but of the Father that dwell in Him (was in union with Him). Jesus was baptized with the Spirit and not just filled by measure. He had the Spirit ‘without measure’ (Isa. 11:2; 42:1; 61:1; Luke 4:16-21; Acts 10:38) and was thus endued with power for service.

He that believes on Christ – His life, death and resurrection (1Jn. 1:6-7), His testimony (1Pet. 2:21-23), and obey the Words He spoke, shall have eternal life; but judgement for those who do not believe (Greek = apeitheo) who will not allow one’s self to be persuaded to comply with, or to obey, where belief implies obedience and not only mental acceptance of a historical fact.

‘The wrath of God abides on him’ where wrath in Greek here is the word orge, which means temper, agitation of the soul, violent emotion, anger, wrath, indignation, hence used of punishment itself. Here it is God’s attribute manifested in punishing the rebellion and sin of man (Rom. 1:18; 4:15; 9:22; 2Thes. 1:1-12:16; Heb. 3:11; 4:3; Rev. 14:10).

Friend of the Bridegroom

John 3:28 You yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. He that has the bride is the bridegroom: but the friend of the bridegroom, which stand and hear him, rejoice greatly because of the bridegroom’s voice: this my joy therefore is fulfilled. 

The friend of the bridegroom is the one who played an important part in the wedding ceremonies, and sometimes conducted the negotiations between the bride and groom. The friend, at the time of the first meeting of the bride and groom, stands just outside the door to hear how delighted the groom is about his bride.

‘This my joy, therefore, is fulfilled’ This does not mean John was not to be a member of the future bride of Christ, for he will be. The heavenly city, the New Jerusalem, is the bride of Christ (Rev. 21:2, 9-10). All Old Testament saints (Heb. 11:10-16) and all New Testament saints will go there (Heb. 13:14; John 14:1-3). This includes John the Baptist and other saints of all ages from Abel to the end of the first resurrection (1Cor. 15:23, 51-58; 1Thess. 4:16; Rev. 20:4-6). All John expresses here is the fact that he is not the bridegroom, but his friend, as are all saints who are friends of the bridegroom (John 15:13-15). As John invited people to Christ, so do all the members of the bride (Rev. 22:17).

The Son of Man Be Lifted Up 

John 3:9-14 Nicodemus answered and said unto him, How can these things be? Jesus answered and said unto him, Art thou a master of Israel, and know not these things? Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up 

The question Nicodemus asked Christ should have been clear to him if he had known such Scripture as Jeremiah 31:33; 32:39; Ezekiel 11:19; 18:31; 36:25-27; Psalm 51:10; Isaiah 1:18-20; 55:6 which says “I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.”

‘Art thou a master of Israel, and know not these things?’ Jesus expected him to know the Scriptures enough to be saved, but he was like most people today, even many ministers who do not know what the new birth is.

‘You receive not our witness’ This is the only hint that Nicodemus at this time went away in doubt about spiritual things, but later it is clear he accepted them (John 19:39).

The earthly things in this passage are in John 3:6 and 8 and the heavenly in John 3:3, 5, 6 and 8.

The Greek word for ‘ascended up’ is anabaino which means to go up of own power, not taken up as was Enoch (Gen. 5:24; Heb. 11:5), Elijah (2Kin. 2:11), Paul (2Cor. 12:1-3), and John (Rev. 4:1). This refers to the ascension of Christ (John 3:13; 6:62; Acts 1:11; Lk. 24:51; Eph. 4:8-10). Christ ascended and came back before His final ascension to heaven to stay (John 20:17).

The verse ‘is in heaven’ proves that Jesus had already ascended when John wrote this book; that the conversation with Nicodemus ended with John 3:12; and that Jesus was now in heaven.

The fourth New Testament prophecy in John that is fulfilled ‘And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up (Num. 21:9; John 8:28; 12:32, 34; 1Pet. 2:24). It behoved Christ to be crucified in order to fulfil prophecy and to redeem man (Lk. 24:26, 46; Acts 3:18; 17:3).

Behold, the Lamb of God

John 1:29-34  The next day John see Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptize with the Holy Ghost. And I saw, and bare record that this is the Son of God. 

John the Baptist saw Christ and proclaimed “Behold the Lamb of God, which taketh away the sin of the world.” This is the first New Testament prophecy fulfilled in John. Lamb of God is a symbol of Christ, mentioned thirty-two times (Isa. 53:7; John 1:36; Acts 8:32; 1Pet. 1:19; Rev. 5:6-13; 6:1, 16; 7:9-17; 12:11; 13:8; 14:1-10; 15:3; Rev. 17:14; 19:7-9; 21:9-27; 22:1-3). The Greek word for taketh away is airo, which means to bear in the sense of removing sin; doing away with the guilt and punishment (1Pet. 2:24; Psa. 103:12; 1Jn. 3:5). The Greek word for sin is hamartia, which means missing the mark; always in a moral sense – a sin, whether by omission or commission, in thought, word, or deed. Christ came to teach men how to shoot straight – to hit the moral bull’s eye every time (Tit. 2:11-14; 1Jn. 2:1-2, 29; 3:9; 5:1-4, 5:18).

‘For he was before me’ – Christ lived before John as the second person of the Trinity “whose goings forth have been from of old, from everlasting” Micah 5:2 (See also Isa. 9:6-7; Heb. 1:8; Rev. 1:8.) John did not know Jesus, but he did know the Father who sent Jesus (v33). The Greek word for manifest is phaneroo, which means to bring to light. Here, it means to introduce the Messiah to Israel (John 1:11; Matt. 15:24).

John bare record, the Greek word martureo means bearing witness. There was seven witnesses to the Messiah: The Father (John 5:30-38; 8:13-18); the Son (John 5:17-27; 8:14; 18:37); the Holy Spirit (John 15:26; 16:13-15); the written Word (John 1:45; 5:38, 46); Divine works (John 5:17, 36; 10:25; 14:11; 15:24); John the Baptist (John 1:7,32-34; 5:33-35); and the Disciples (John 15:27; 19:35; 21:24).

The Greek word for abode is meno which means abide, dwell, remain. Occurs 41 times in John and only 12 times in the other gospels.

‘He that sent me’ is a clear reference to the Trinity. The Son he did not know; the Father he did know; and the Spirit he saw coming from the Father upon the Son (Matt. 3:16-17; Lk.3:22). The Greek word for see is eidon which means to see; not only the mere act of looking but the actual perception of the object. Thus, not only have the Father and Son been seen with human eyes as separate and distinct persons at the same time and place (Dan. 7:9-14; Acts 7:55; Rev. 5:7; 7:10), but the Holy Spirit as a separate person from both the Father and the Son has been seen.

‘Spirit descending, and remaining on him’ is a fulfilment of Isaiah 11:2; 42:1; 61:1 and recorded in Matthew 3:16-17; Mark 1:10 and Luke 3:22. Christ is the one who baptizes in the Holy Spirit (Matt. 3:11; Lk. 3:16; 24:49; John 7:37-39; 15:16-17, 26; Acts 1:4-8; 11:16).

The Testimony of John the Baptist

John 1:19-24  And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What say thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. And they which were sent were of the Pharisees. 

John the Baptist was not the Christ, Elijah, or anyone else who had lived in the past. He was the natural son of Zacharias and Elizabeth (Lk. 1:24, 1:57). He came in the spirit and power of Elijah to do for Israel before the first coming, what Elijah will do before the second coming (Mal. 4:5-6; Lk. 1:17). This explains Matthew 11:14 and 17:10-13.

He was the prophet that Moses predicted would come (Deu. 18:15-18; Acts 3:22-23; 7:37).

‘I am the voice of one crying in the wilderness, make straight the way of the Lord, as said the prophet Esaias’ is the first Old Testament prophecy fulfilled in the gospel of John.

Malachi 3:1 predicted of John “Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom you seek, shall suddenly come to his temple, even the messenger of the covenant, whom you delight in: behold, he shall come, saith the LORD of hosts.”

Believe on His Name

John 1:12-14  But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. 

The gospel benefits only the individual (Mar. 16:16; John 3:16; 6:37) – as many as received him – and to them did He delegated power; the liberty and right to use power. It is the liberty and right for every man to be saved if he wills (1Tim. 2:4; 2Pet. 3:9; Rev. 22:17) for they that believe on His name (Acts 2:21; 3:16; 4:12).

The Greek word for born is gennao which means a bringing forth. A word used of people who are adopted into the family of God (John 3:3; 1Jn. 2:29; 3:9; 5:1, 5:18). It does not mean in either of these uses that a new body, soul, and spirit have come into existence, as when used of Christ who is the only begotten Son of God and the first begotten of Mary (John 1:14, 18; 3:16). Not of blood, that is, not by right of natural descent from man. Not by right of the flesh merely to escape punishment. Not by right of man’s theories and religions, but of God who took man’s place to save him (John 3:16; Rom. 3:20-30; 2Cor. 5:14-21).

Christ was made flesh, not spirit; but man, not God; and earthly, not heavenly. This made Him God’s Son, for sonship in connection with Jesus Christ always refers to humanity, never to deity (Lk. 1:35; Acts 13:33).

Jesus is and was and always will be the only begotten Son of God (John 1:14,18; 3:16, 18; 1Jn. 4:9). Men never will be begotten or born in the same sense as Jesus was (Matt. 1:18-25; Lk. 1:34-35), for their sonship is on a different basis – that of adoption, not an actual begetting and coming into existence (Rom. 8:15; 9:4; Gal. 4:5; Eph. 1:5).

Full of the grace by which we are saved and not an excuse to continue in sin (Rom. 6:1-3; Heb. 10:26-31) and the truth which is the Gospel – the life of Jesus Christ that was set as an example for us to live accordingly (1Pet. 2:21-23).

The Parable of the Ten Virgins

Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.  And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: But the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.  And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.  Afterward came also the other virgins, saying, Lord, Lord, open to us.  But he answered and said, Verily I say unto you, I know you not. Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.  Mat 25:1-13 KJV

It can be seen that the events of Matthew 24-25 occur in consecutive order and are connected to each other by such words as “then,” “for then,” etc. The order of events can easily be traced by these connecting words. The first connecting word is in Matthew 24:9. The statement in Matthew. 24:7-8 tells of “the beginning of sorrows,” such as wars, famines, pestilences, and earthquakes. “Then shall they deliver you up . . . And then shall many be offended”. Mt. 24:9-10 The next definite timepoint is in Matthew 24:15, “When ye therefore shall see the abomination of desolation [Antichrist sitting in the temple of God in the middle of Daniel’s Seventieth Week] . . . Then let them which be in Judea flee into the mountains . . . [Matthew 24:16-20]: For then shall be great tribulation . . . [Matthew 24:21-22] Then if any man shall say unto you, Lo, here is Christ, or there . . . [Matthew 24:23-28] Immediately, after the tribulation of those days  [from the abomination on to the Second Coming of Christ Himself]  shall the sun be darkened . . . And then shall appear the sign of the Son of man in heaven” Mt. 24:29-31 The next connecting word is in Matthew 24:40, Then [at the coming of the Son of man] two shall be in the field, the one shall be taken, and the other be left.” Following this truth, there are two parables which are connected to the Second Coming of Christ in that they illustrate readiness and faithfulness in view of His coming. Mt. 24:43-51

The first word in Matthew 25 is the first word of the parable of the ten virgins. It is another connecting word then, which connects the parable to the coming of the Son of man “immediately after the tribulation,” as explained above. It is clear to begin with that the parable of the ten virgins illustrates truth connected with the literal coming of Christ to the Earth. It can be seen that any connection with the Rapture of the Church is out of harmony with the truth that is intended to be illustrated by the parable. This parable is a continuation of the answer concerning “the end of the age” and should be understood in that light. This fact alone will prove that it has a different setting from that which is commonly understood and will culminate the many unscriptural and fanciful interpretations that are based upon the details of the illustration.

Then [at the literal coming of Christ to the Earth with the saints] shall the kingdom of heaven be likened unto ten virgins.” This is an illustration concerning the kingdom of Heaven, not the Church. The whole truth illustrated is plainly stated in Matthew 25:13, “Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.” Since this is the truth Jesus is illustrating by this story of a particular oriental wedding ceremony, then there is no other point definitely illustrated by Him here in this parable. A parable is simply an illustration of some truth and the details are not to be stressed unduly. They are necessary only to make a complete story so that a truth can be illustrated. Thus, it is important that no hidden meanings are given to details of a parable.

REFUTING SOME FALSE THEORIES

It is almost universally believed that oil in the parable symbolizes the Holy Spirit and that the virgins symbolize different classes of Christians. Some insist that the wise are those who have received the baptism in the Holy Spirit and that the foolish have not. Thus, it is implied that both the foolish and wise have salvation (lamps), but only the wise have the Holy Spirit (oil). Others go further and insist that only those who have the baptism in the Holy Spirit will be caught up in the Rapture, and that Christians in general who have not had that experience will be left here to go through the Tribulation. Still others say that a person is not saved unless they have the baptism in the Spirit.

Many preach these errors as an incentive for seeking the experience of baptism in the Spirit, but regardless of the ultimate aim of such message, it may be stated here that in the light of other plain Scriptures the doctrines are erroneous. This type of teaching illustrates the errors men get into by basing doctrines upon the details of parables without having plain Bible passages to support them in such teaching. This teaching arbitrarily condemns many earnest-hearted and devout Christians who have not yet received light on the baptism in the Holy Spirit as taught by this school. It also suggests that others who have had the light on the subject are not living clean lives because they have not received the baptism in the Spirit. It automatically sets up a standard of cleansing other than the established blood-washed way, and ultimately advances qualifications for the Rapture of the Church and entrance into the body of Christ which are not taught in plain passages of Scripture.

These interpretations break down at every point when they are considered in the light of the details of the parable, as well as in the light of other plain Scriptures. The lamps cannot symbolize salvation, profession, or anything of that nature, as is clear by the usage of the word throughout the Bible. The word “lamp” is used as a symbol of the Word of God and the Holy Spirit, but never of salvation or of the body of man. Exod. 27:20; 1 Sam. 3:3; Ps. 119:105; Rev. 4:5; 8:10 The word “oil” has no more reference to the Spirit here than it does in other scriptures.

How could people who are both saved and baptized in the Spirit, be in such lethargy as were these ten virgins, both wise and foolish? The Lord says to such, “I will spue thee out of my mouth” Rev. 3:16; Rom. 13:11; 1 Cor. 15:34; Eph. 5:14 Let it be noticed further, that at the time of the Rapture people will have no time to rise and trim their lamps (so-called “salvation”) as did all these virgins, for the Rapture is to take place “in the twinkling of an eye”. 1 Cor. 15:51-58 If anyone after the Rapture became sufficiently worthy to receive the oil (so-called “Spirit”) would Christ be likely to say to him, “I know you not,” as was said to the foolish virgins by this particular bridegroom? Thus, it is evident that an attempt at a detailed meaning of this simple illustration of watchfulness to the people in the kingdom of Heaven at the “end of the age” when Christ comes to set up His kingdom is out of harmony with the purpose of the parable and sound doctrines of the Bible.

Summary of Twelve False Doctrines:

  1. Two kinds of Christians.
  2. The oil is the Spirit baptism.
  3. Wise are those with this baptism.
  4. Foolish are those without it.
  5. Born again people do not have the Holy Spirit.
  6. Rapture will take place at midnight or middle of the tribulation.
  7. One has to have the Spirit baptism to go in the rapture.
  8. Only those baptized in the Spirit will be at the marriage of the Lamb.
  9. Only those baptized in the Spirit will be in the bride of Christ.
  10. One is not saved until he receives the Spirit baptism.
  11. The door of mercy will be shut to the Gentiles after the rapture.
  12. The bride is the church.

From the Word the Truth Is:

  1. There is only one kind of Christian, the born-again Mt. 13:38-49; 18:3; Jn. 3:3-5; 2Cor. 5:17-18; Rom. 6:7,18,22; 8:1-13; Gal. 5:19-24; Eph. 4:24; 1Jn. 2:29; 3:8-10; 5:1-4,18; Heb. 12:14
  2. The oil here is not the Holy Spirit for He cannot be bought and sold or divided between people at their request. This no more refers to the Holy Spirit than oil in Genesis 28:18; 2Kings 4:1-6; Luke 7:46; 16:6; etc.
  3. Born-again people do receive the Holy Spirit, 3:5; Rom. 8:9-16 but not always the Spirit baptism which is another experience. Lk. 11:13; Jn. 7:37-39; 14:16-17; Acts 1:4-8; 2:38-39; 5:32; 8:15-16; 19:1-6
  4. The rapture will not take place in the middle of the tribulation, but before it for the church is the hinderer of lawlessness of 2Thessalonians 2:7 refer to the church being taken out of the world … And then shall that wicked be revealed who will be destroyed seven years later by Christ at His second coming. 2:7-8
  5. The Spirit baptism is for the endowment of power from on high to do the works of Jesus, 24:49; Jn. 7:37-39; 14:12; Acts 1:4-8 not to save the soul or to qualify one for the rapture.
  6. All Christians will be at the marriage supper of the Lamb, for all will go in the rapture.
  7. All Christians will be in the bride of Christ, which is the New Jerusalem and not the church. 21:2,9-10 Even Old Testament saints will be a part of the city. Heb. 11:10-16; cp. Heb. 13:14; Jn. 14:1-3
  8. The door of mercy will never be closed to Jews or Gentiles during the tribulation or any other time. Multitudes will be saved during the tribulation. Acts 2:16-21; Rev. 7:1-17; 12:17; 15:2-4; 20:4-6

LOOKING AT AN ORIENTAL WEDDING

In almost any book on Bible lands, their manners and customs might be found just such a description of an oriental wedding ceremony as given in this parable by Jesus. The bride was always accompanied by a certain number of virgins (in this case there were ten) to meet the bridegroom. The bridegroom and his friends went, usually by night, to bring the bride and her attendants to the home of the bridegroom. All along the route that the bridegroom and his friends took to get the bride, there would be crowds on the housetops or balconies who would take up the peculiar cry of wedding joy that told those further along that the pageant had started. The cry would give warning to those who were waiting with the bride that it was time to arise and light up the way of approach, and welcome the bridegroom with honor. Before the bridegroom started he received his friends who sometimes were late, and after that speeches of congratulations were made, and other honors were bestowed upon him and his family. Therefore, it was often near midnight before the bridegroom started for the bride.

Meanwhile, as the night wore on, and the duties of robing the bride and completing the house decorations, a period of relaxing and drowsy waiting set in and many would be overcome with sleep, as in the story Jesus gave. This period of drowsiness would be broken by the cries of the wedding procession of the bridegroom, and those in the home of the bride would rise and light candles or trim their lamps which had been burning all this time. In the case that Jesus mentions the lamps had been burning and five of them were getting so low that the virgins could not carry out their part of the wedding procession back to the home of the bridegroom, because they had to go first and get more oil. While they were gone to purchase more oil, the procession went on to the marriage place and the door was shut and locked for fear of robbers who might cause an interruption, rob and carry off jewelry, costly garments, or even the bride herself and hold her for ransom. The tardy virgins, who were anxious to join the concluding festivities of the wedding, finally came crying, “Lord, Lord, open to us,” could not, of course, be admitted, nor was their cry recognized by the bridegroom.

Jesus uses this story to illustrate watchfulness by those living in the kingdom of Heaven at His coming to the Earth to set up His kingdom. He warns people at the end of the age to be more watchful than these ten virgins, lest some of them should fail to be ready when He comes.

Thus, we see that this parable is just as understandable as any other one in the Bible if we consider the details of the illustration as necessary only to make the story complete enough to illustrate the point that is being illustrated.

The Parable of the Good Man of the House

But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.  Mat 24:43-44 KJV

Jesus here illustrates the need for readiness in view of His return to the Earth at an unpredictable time, so that each individual will escape the “sudden destruction” that will overtake those who are not ready.

And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.  For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.  Luke 21:34-36 KJV

The feasts of the Lord Lev. 23 were given to Israel as illustrations and through them God was teaching the gospel to the world and because there was no written Word yet, they typified things to come.  Let’s have a look at the meaning behind each one:

Fulfilled

  1. The yearly Passover feast Lev. 23:4-5; Num. 28:16; Ex. 12:1-39. typified the crucifixion of Christ Matt. 27:32-56
  2. The yearly feast of unleavened bread 23:6-8; Num. 28:17-25; Ex. 12:8,15-20btypified the burial of Christ Matt. 27:57-61
  3. The yearly feast of firstfruits 23:9-14; Num. 28:26-31 typified the resurrection of Christ Matt. 28:1-10; 2Cor. 15:2-23
  4. The yearly feast of Pentecost Lev. 23:15-21; 28:26-31 also known as the feast of harvest Exo. 23:16 and the feast of weeks Exo. 34:22; Deu. 16:10 typified the outpouring of the Holy Spirit Acts 2:1-4

Unfulfilled

  1. The yearly feast of trumpets Lev. 23:23-25; 29:1-6; typifies the rapture 1Cor. 15:52; 1 Thess. 4:13-18; Rev. 4:1
  2. The yearly feast of atonement Lev. 23:26-32; 29:7-11 typifies the Second Coming of Christ Rev. 19:11-21
  3. The yearly feast of tabernacles Lev. 23:33-34; 29:12-40 typifies the 1000 year Reign Isa. 65:6-66:24; Rev. 20:2-7

Therefore let us not sleep, as do others; but let us watch and be sober. For they that sleep sleep in the night; and they that be drunken are drunken in the night.  But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation.  For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ 1Thess. 5:6-9 KJV