Saturday of the 17th week after Pentecost

Let us now, beloved, discuss the five wise and the five foolish virgins. They wished to go to meet the bridegroom. What is the meaning of "to go and meet the bridegroom"? To go with all the heart, to eagerly await his coming.

So then let us understand, dearly beloved, that this parable relates to us all, that is, to the whole church together, not to the clergy only, of whom we spoke yesterday, nor to the laity only but generally to all. Why then are the virgins five and five? These five and five virgins are all Christian souls together. But that I may tell you what by the Lord's inspiration I think, it is not souls of every sort but such souls as have the catholic faith and seem to have good works in the church of God. Yet even of them it is said, "Five are wise, and five are foolish."

(Lib. 83 Quæst. q. 59.) Or, The lamps which they carry in their hands are their works, of which it was said above, Let your works shine before men. (Mat. 5:16.)

(ubi sup.) Or, that the virgins go forth to meet the bridegroom alone, I think is to be understood that the virgins themselves constitute her who is called the bride; as we speak of the Christians flocking to the Church as children running to their mother, and yet this same mother consists only of the children who are gathered together. For now the Church is betrothed, and is to be led forth as a virgin to the marriage, which takes place then when all her mortal part having past away, she may be held in an eternal union.

(Ep. 199. 45.) There have not been wanting those who would refer these ten virgins to that coming of Christ, which takes place now in the Church; but this is not to be hastily held out, lest any thing should occur contradictory of it.

But we should know that often in sacred speech the kingdom of heaven refers to the Church of the present time. Concerning this the Lord says in another place: "The Son of Man will send his angels, and they will gather out of his kingdom all scandals." For in that kingdom of blessedness, where there is supreme peace, no scandals could be found to be gathered. And again it is said: "Whoever therefore breaks one of these least commandments and teaches men so, he shall be called least in the kingdom of heaven." But one who is unwilling to fulfill by work what he teaches cannot attain to the kingdom of eternal blessedness. How then shall he be called least in it who is in no way permitted to enter it? What therefore does this statement mean except that the present Church is called the kingdom of heaven? In which a teacher who breaks a commandment is called least, because when someone's life is despised, it follows that his preaching is also condemned.

Now each person exists in five bodily senses, and five doubled makes ten. And because the multitude of the faithful is gathered from both sexes, the holy Church is declared to be like ten virgins. In this Church, because the bad are mixed with the good and the reprobate with the elect, it is rightly said to be like both wise and foolish virgins.

(Hom. in Ev. xii. 1.) By the kingdom of heaven is meant the present Church, as in that, The Son of Man shall send forth his angels, and they shall gather out of his kingdom all things that offend. (Matt. 13:41.)

(ubi sup.) For in each of the five senses of the body there is a double instrument, and the number five doubled makes ten. And because the company of the faithful is gathered out of both sexes, the Holy Church is described as being like to ten virgins, where as bad are mixed with good, and reprobate with elect, it is like a mixture of wise and foolish virgins.

The whole story is about the great day of the Lord, when those things concealed from the human mind will be revealed through our understanding of divine judgment. Then the faith true to the Lord's coming will win the just reward for unwavering hope. For in the five wise and five foolish virgins, a complete separation between the faithful and unfaithful is established. Similarly, Moses had received the Ten Commandments written on two tablets. For it was necessary that all these things be written on each. The double column represented, under a single testament, the division between the good and the bad, between the designation of right and left.

Then, because all this discourse is concerning the great day of the Lord, concerning which He had been speaking before.

Or, The bridegroom and the bride represent our Lord God in the body, for the flesh is the bride of the spirit. The lamps are the light of bright souls which shine forth in the sacrament of baptismb.

(Chapter 25, verses 1 onwards) Then the kingdom of heaven shall be like ten virgins who, taking their lamps, went forth to meet the bridegroom and the bride. But five of them were foolish, and five were wise. The foolish ones, having taken their lamps, took no oil with them. But the wise ones took oil in their vessels with their lamps. This parable, that is, the similitude of the ten virgins, some interpret simply in the virgins: some of whom, according to the Apostle, are virgins in both body and mind, while others only preserve the virginity of their bodies, lacking similar works or being kept by their parents, nevertheless they have married in their minds (I Cor. VII). But it seems to me that there is another meaning from what is said before, and it pertains not to virgin bodies, but to the whole human race. For just as two in a field and two grinding at the mill signify two peoples, Christians and Jews, saints and sinners, who are in the Church, they indeed appear to plow and grind themselves; but they do everything in hypocrisy: so now all the ten virgins embrace all men, who seem to believe in God and applaud themselves in the holy Scriptures, both ecclesiastics and Jews, and heretics. Therefore, all women are called virgins because they boast in the knowledge of one God, and their minds are not defiled by a crowd of idolatry (or lust).

This parable of the ten foolish and the ten wise virgins, some interpret literally of virgins, of whom there are according to the Apostle some who are virgins both in body and in thought, (1 Cor. 7.) others who have preserved indeed their bodies virgin, but have not the other deeds of virgins, or have only been preserved by the guardianship of parents, but have wedded in their hearts. But from what has gone before, I think the meaning to be different, and that the parable has reference not to virgins only, but to the whole human race.

But wherefore doth He set forth this parable in the person of the virgins, and doth not merely suppose any person whatever? Great things had He spoken of virginity, saying, "There are eunuchs, who have made themselves eunuchs for the kingdom of Heaven's sake;" and, "He that is able to receive, let him receive it." He knew also that the generality of men would have a great opinion of it. For indeed the work is by nature great, and is shown so by this, that neither under the old dispensation was it fulfilled by these ancient and holy men, nor under the new was it brought under the compulsion of the law. For He did not command this, but left it to the choice of his hearers. Wherefore Paul also said "Now, concerning virgins I have no commandment of the Lord." "For though I praise him that attains thereto, yet I constrain not him that is not willing, neither do I make the thing an injunction." Since then the thing is both great in itself and hath great honor with the multitude, lest any one attaining to this should feel as though he had attained to all, and should be careless about the rest, He putteth forth this parable sufficient to persuade them, that virginity, though it should have everything else, if destitute of the good things arising out of almsgiving, is cast out with the harlots, and He sets the inhuman and merciless with them. And most reasonably, for the one was overcome by the love of carnal pleasure, but these of money. But the love of carnal pleasure and of money are not equal, but that of carnal pleasure is far keener and more tyrannical. And the weaker the antagonist, the less excusable are these that are overcome thereby. Therefore also He calls them foolish, for that having undergone the greater labor, they have betrayed all for want of the less. But by lamps here, He meaneth the gift itself of virginity, the purity of holiness; and by oil, humanity, almsgiving, succor to them that are in need.

These parables are like the former parable of the faithful servant, and of him that was ungrateful and devoured his Lord's goods. For there are four in all, in different ways admonishing us about the same things, I mean about diligence in almsgiving, and about helping our neighbor by all means which we are able to use, since it is not possible to be saved in another way. But there He speaks more generally of all assistance which should be rendered to one's neighbor; but as to the virgins, he speaketh particularly of mercifulness in alms, and more strongly than in the former parable. For there He punishes him that beats, and is drunken, and scatters and wastes his lord's goods, but here even him that doth not help, nor spends abundantly his goods upon the needy. For they had oil indeed, but not in abundance, wherefore also they are punished.

But wherefore doth He set forth this parable in the person of the virgins, and doth not merely suppose any person whatever? Great things had He spoken of virginity, saying, "There are eunuchs, who have made themselves eunuchs for the kingdom of Heaven's sake;" and, "He that is able to receive, let him receive it." He knew also that the generality of men would have a great opinion of it. For indeed the work is by nature great, and is shown so by this, that neither under the old dispensation was it fulfilled by these ancient and holy men, nor under the new was it brought under the compulsion of the law. For He did not command this, but left it to the choice of his hearers. Wherefore Paul also said "Now, concerning virgins I have no commandment of the Lord." "For though I praise him that attains thereto, yet I constrain not him that is not willing, neither do I make the thing an injunction." Since then the thing is both great in itself and hath great honor with the multitude, lest any one attaining to this should feel as though he had attained to all, and should be careless about the rest, He putteth forth this parable sufficient to persuade them, that virginity, though it should have everything else, if destitute of the good things arising out of almsgiving, is cast out with the harlots, and He sets the inhuman and merciless with them. And most reasonably, for the one was overcome by the love of carnal pleasure, but these of money. But the love of carnal pleasure and of money are not equal, but that of carnal pleasure is far keener and more tyrannical. And the weaker the antagonist, the less excusable are these that are overcome thereby. Therefore also He calls them foolish, for that having undergone the greater labor, they have betrayed all for want of the less. But by lamps here, He meaneth the gift itself of virginity, the purity of holiness; and by oil, humanity, almsgiving, succor to them that are in need.

"Then, while the bridegroom tarried, they all slumbered and slept." He shows that the time intervening will not be short, leading His disciples away from the expectation that His kingdom was quite immediately to appear. For this indeed they hoped, therefore He is continually holding them back from this hope. And at the same time He intimates this too, that death is a sleep. For they slept, He saith.

"And about midnight there was a cry made." Either He was continuing the parable, or again He shows that the resurrection will be at night. But the cry Paul also indicates, saying, "With a shout, with a voice of an archangel, with the last trump, He shall come down from Heaven." And what mean the trumpets, and what saith the cry? "The bridegroom cometh." When therefore they had trimmed their lamps, the foolish say unto the wise, "Give us of your oil." Again He calls them foolish, showing that nothing can be more foolish than they who are wealthy here, and depart naked thither, where most of all we have need of humanity, where we want much oil. But not in this respect only were they foolish, but also because they looked to receive it there, and sought it out of season; and yet nothing could be more humane than those virgins, who for this especially were approved. Neither do they seek for it all, for, "Give us," they say, "of your oil;" and the urgency of their need is indicated; "for our lamps," they say, "are going out." But even so they failed, and neither the humanity of those whom they asked, nor the easiness of their request, nor their necessity and want, made them obtain.

But what now do we learn from hence? That no man can protect us there, if we are betrayed by our works, not because he will not, but because he cannot. For these too take refuge in the impossibility. This the blessed Abraham also indicated, saying, "Between us and you there is a great gulf," so that not even when willing is it permitted them to pass it.

"But go to them that sell, and buy." And who are they that sell? The poor. And where are these? Here, and then should they have sought them, not at that time.

Seest thou what great profit arises to us from the poor? shouldest thou take them away, thou wouldest take away the great hope of our salvation. Wherefore here must we get together the oil, that it may be useful to us there, when the time calls us. For that is not the time of collecting it, but this. Spend not then your goods for nought in luxury and vainglory. For thou wilt have need of much oil there.

Having heard these things, those virgins went their way; but they profited nothing. And this He saith, either pursuing the parable, and working it up; or also by these things showing, that though we should become humane after our departure, we shall gain nothing from thence towards our escape. Therefore neither did their forwardness avail these virgins, because they went to them that sell not here, but there; nor the rich man, when he became so charitable, as even to be anxious about his relations. For he that was passing by him that was laid at the gate, is eager to rescue from perils and from hell them whom he did not so much as see, and entreats that some be sent to tell them these things. But nevertheless, he derived no benefit from thence, as neither did these virgins. For when they having heard these things went their way, the bridegroom came, and they that were ready went in with Him, but the others were shut out. After their many labors, after their innumerable toils, and that intolerable fight, and those trophies which they had set up over the madness of natural appetite, disgraced, and with their lamps gone out, they withdrew, bending down their faces to the earth. For nothing is more sullied than virginity not having mercy; so that even the multitude are wont to call the unmerciful dark. Where then was the profit of virginity, when they saw not the bridegroom? and not even when they had knocked did they obtain, but they heard that fearful saying, "Depart, I know you not." And when He hath said this, nothing else but hell is left, and that intolerable punishment; or rather, this word is more grievous even than hell. This word He speaks to them also that work iniquity.

"Watch therefore, for ye know not the day nor the hour." Seest thou how continually He adds this, showing how awful our ignorance concerning our departure hence? Where now are they, who throughout all their life are remiss, but when they are blamed by us, are saying, At the time of my death, I shall leave money to the poor. Let them listen to these words, and be amended. For indeed at that time many have failed of this, having been snatched away at once, and not permitted so much as to give charge to their relations touching what they wished to be done.

Or, The understandings of all who have received the word of God are virgins. For such is the word of God, that of its purity it imparts to all, who by its teaching have departed from the worship of idols, and have through Christ drawn near to the worship of God; Which took their lamps, and went forth to meet the bridegroom and the bridea. They take their lamps, i. e. their natural faculties, and go forth out of the world and its errors, and go to meet the Saviour, who is ever ready to come to enter with them that are worthy to His blessed bride the Church.

This parable is on mercy and almsgiving. In telling the parable the Lord uses the person of virgins to teach those who understand the greatness of the virtue of virginity not to strive to accomplish this one virtue alone and neglect the others.

Above the Lord's coming to judgment was treated; here the judgment itself is treated. Hence this chapter is divided into two parts. In the first part he speaks of the judgment through certain parables; in the second he manifestly and explicitly sets forth the form of the judgment, at when the Son of man shall come, etc. Regarding the first he does two things. First, a parable is presented in which certain ones are excluded from the kingdom on account of an interior deficiency; in the second, certain ones are excluded on account of negligence in exterior action, at for even as a man going into a far country, etc. The first is about virgins, which tends to exercise the minds of men; and in it three things are to be considered. First, the preparation of certain ones disposing themselves to reign with Christ is presented; secondly, the arousal unto judgment is presented; thirdly, the coming of the judgment. The second is at and at midnight, etc.; the third is at and whilst they went, etc. Regarding the first, he first touches on the zeal of those preparing; secondly, their sleep, at and the bridegroom tarrying, etc. Regarding the first he does two things. First, he presents what is common to all those preparing themselves; secondly, the distinction among those who prepare themselves, at and five of them, etc. Regarding the first, four things are considered common to all: the number, the state, the office, and the intended end. The number is touched on, that there were ten: the kingdom of heaven shall be like to ten virgins. But why ten? There is a threefold reason. One indeed is that ten is the number of universality: in counting we proceed up to ten, and afterwards begin again from one; hence by ten, by one, and by a hundred, universality is signified. Or, according to Hilary, all are bound by the observance of the ten precepts, or are obligated to them. Or ten on account of the five senses doubled. For they are doubled in one way, according to Gregory, because five are in men and five in women: and thus ten. According to Jerome, they are doubled insofar as they are referred to different senses: for there are certain exterior senses and certain interior ones. Concerning interior sight it is said in John 4:12: No man has seen God at any time. Concerning taste it is said in Psalm 33:9: O taste and see that the Lord is sweet. Concerning smell it is said in Song of Songs 1:3: we run after the odor of your ointments. And thus there are all ten who come to the judgment. The state is touched on when it says virgins. But why are they called virgins? There is a threefold reason. According to Chrysostom, it is understood of those who preserve the integrity of the flesh. But why does he make mention of virgins rather than others? He says that above at 19:12 he had spoken of virgins, where he says that there are eunuchs who have made themselves eunuchs for the kingdom of heaven. He that can take, let him take it. Therefore, since virginity is so great a good that it does not fall under a precept but under a counsel, according to what is had in 1 Corinthians 7:25: concerning virgins I have no commandment, but I give counsel, if these are condemned, much more so are others. Or they are called virgins who abstain from the allurements of the five senses. According to Jerome and Origen, they are called virgins as faithful ones who do not admit corruption, according to what the Apostle says in 2 Corinthians 11:2: I have espoused you to one husband, that I may present you as a chaste virgin to Christ. There follows the consideration of their zeal: who taking their lamps. Lamps are vessels of light. Hence according to Hilary we can understand souls illuminated by the light of faith, which they received in Baptism; Isaiah 58:8: then shall your light break forth as the morning. Or by lamps works are signified, according to Augustine: for your works ought to be a lamp; above at 5:16: so let your light shine before men, that they may see your good works and glorify your Father who is in heaven. Therefore, to take up lamps is to prepare the soul, or to dispose oneself for good works. The fourth thing presented is that they went out to meet the bridegroom and the bride. Who is the bridegroom, and who is the bride? This is expounded in two ways according to a twofold marriage. One is the marriage of the divinity to the flesh, which was celebrated in the womb of the Virgin; he, as a bridegroom, coming out of his bride-chamber, Psalm 18:6. The bridegroom is the Son himself, the bride is human nature; hence to go out to meet the bridegroom and the bride is nothing other than to serve Christ. Likewise there is the marriage of Christ and the Church; John 3:29: he that has the bride is the bridegroom. Therefore those preparing their lamps intend to please the bridegroom, i.e., Christ, and the bride, i.e., mother Church. And in these things they agree.

Every soul that enlivens a body is denoted by the number five, because it makes use of five senses. For there is nothing of which we have perception by the body except through this fivefold gate, either by sight, or hearing, or smelling, or tasting or touching. Whoever abstains from unlawful seeing, unlawful hearing, unlawful smelling, unlawful tasting and unlawful touching, by reason of blamelessness, is here called by the name of virgin.

It says that even of these, who were virgins and carrying lamps, some are wise and some foolish. How is this distinction made? By what clue do we tell the difference? Only by whether the oil is present or missing.

(ubi sup.) Or, by the five virgins, is denoted a five-fold continence from the allurements of the flesh; for our appetite must be held from gratification of the eyes, ears, smell, taste, and touch. And as this continence may be done before God, to please Him in inward joy of the conscience, or before men only to gain applause of men, five are called wise, and five foolish. Both are virgins, because both these men exercise continence, though from different motives.

For there are many continent persons who guard themselves from outward desire, and are carried by hope toward inner things, who mortify the flesh, and pant with all longing for the heavenly homeland, who seek eternal rewards and are unwilling to receive human praises for their labors. These indeed do not place their glory on the lips of men, but conceal it within their conscience.

And there are many who afflict the body through abstinence, but from that very abstinence seek human favor, who devote themselves to teaching and give much to the needy. But these are certainly foolish virgins, because they seek only the recompense of passing praise. Hence it is aptly added: "Five were foolish."

: The wise virgins are those who, embracing the time available to them, were prepared at the first onset of the coming of the Lord. But the foolish were those who were lax and unmindful. They troubled themselves only over present matters and, forgetting what God said, did not direct their efforts toward hope for resurrection.

Or, The five wise and five foolish are an absolute distinction between believers and unbelievers.

We can interpret the five virgins, wise and foolish, as the five senses: some hasten to heavenly things and desire heavenly things; others, gaping at earthly dregs, do not have the ointments of truth with which to enlighten their hearts. It has been said spiritually by sight, hearing, and touch: What we have seen, what we have heard, what we have beheld with our own eyes, and what our hands have touched (1 John 1:1). As for taste: Taste and see that the Lord is sweet (Psalm 34:9). As for smell: We run after the fragrance of your ointments (Song of Solomon 1:3). And: We are the sweet fragrance of Christ (2 Corinthians 2:15).

For there are five senses which hasten towards heavenly things, and seek after things above. Of sight, hearing, and touch, it is specially said, That which we have heard, which we have seen with our eyes, and our hands have handled. (1 John 1:1.) Of taste, Taste and see that the Lord is good. (Ps. 34:8.) Of smell, Because of the savour of thy good ointments. (Sol. Song, 1:3.) There are also other five senses which gape after earthly husks.

They that believe rightly, and live righteously, are likened to the five wise; they that profess the faith of Jesus, but prepare themselves not by good works to salvation, are likened to the five foolish.

And because the virtues are so linked together, that he who has one has all, so all the senses so follow one another, that all must be wise, or all foolish.

But learn that if you do not give alms, though you may be a virgin, you will be cast out with the fornicators. It is only right that he who lacks compassion and mercy is cast out, even if he is a virgin. For a fornicator is overcome by a tyrannical and physical passion, but he who lacks mercy is overcome only by money. Of the two, the foe of the greedy one is the weaker, and therefore he who remains vanquished by the passion of greed does not find forgiveness. Such a man is foolish for the very reason that he has prevailed against a physical fire storm, but has been overcome by the trivial passion for money.

There are also presented two things in which they differ: in interior discretion and in exterior solicitude. As to the first he says and five of them were foolish and five wise; Proverbs 10:23: wisdom is prudence to a man. That man is prudent who does not wish to lose for nothing what he does. Therefore it was said above at 10:16: be wise as serpents. Or thus: the foolish are those who turn away from God, either through a bad and not upright intention, or through false doctrine; Proverbs 9:13: a foolish woman, and clamorous, and full of allurements, and knowing nothing at all, sits in the doors of her house. According to Origen, he who has one virtue has all: hence it cannot be that one sense is ordered without the others being ordered. Likewise, as it is also said in James 2:10, whosoever shall offend in one point is become guilty of all.

It is some great thing, some exceedingly great thing, that this oil signifies. Do you think it might be charity? If we try out this hypothesis, we hazard no precipitate judgment. I will tell you why charity seems to be signified by the oil. The apostle says, "I will show you a still more excellent way." "If I speak with the tongue of mortals and of angels but do not have love, I am a noisy gong or a clanging cymbal." This is charity. It is "that way above the rest," which is with good reason signified by the oil. For oil swims above all liquids. Pour in water, and pour in oil upon it; the oil will swim above. Pour in oil, pour in water upon it; the oil will swim above. If you keep the usual order, it will be uppermost; if you change the order, it will be uppermost. "Charity never fails."

What is the meaning of "took no oil with them"? What is "in their lamps"? In their hearts. For this reason the apostle wrote, "Indeed, this is our glory, the testimony of our conscience." There is the oil, the precious oil. This oil is of the gift of God. We can put oil into our lamps, but we ourselves cannot create the olive. See, I have oil. But did I create the oil? It is of the gift of God. So you have oil. Carry it with you. What does it mean to "carry it with you"? To have it within, where it is pleasing to God. Note: those "foolish virgins, who brought no oil with them," wish to please a human audience by that abstinence of theirs by which they are called virgins, and by their good works, when they seem to carry lamps. But wishing to please human spectators, doing praiseworthy works, they forgot to carry with them the necessary oil.

But if it is good to abstain from the unlawful excitements of the senses, and on that account every Christian soul has received the name of virgin, why then are five admitted and five rejected? They are both virgins, and yet half are rejected. It is not enough that they are virgins but that they also have lamps. They are virgins by reason of abstinence from unlawful indulgence of the senses. But they have lamps by reason of good works. Of these good works the Lord says, "Let your works shine before men, that they may see your good works and glorify your Father who is in heaven." Again he said to his disciples, "Let your loins be girded and your lamps burning." In the "girded loins" is virginity. In the "burning lamps" is good works.

(ubi sup.) Or, The oil denotes joy, according to that, God hath anointed thee with the oil of gladness. (Ps. 45:7.) He then whose joy springs not from this that he is inwardly pleasing to God, has no oil with him; for they have no gladness in their continent lives, save in the praises of men. But the wise took oil with their lamps, that is, the gladness of good works, in their vessels, that is, they stored it in their heart and conscience, as the Apostle speaks, Let every man prove himself, and then shall he have rejoicing in himself, and not in another. (Gal. 6:4.)

Those ten virgins, whom the Lord compared with the kingdom of heaven, were set up as an example for all virgins. They went out to meet the bridegroom and the bride. This means that they had received the grace of the Holy Spirit. They had come forth as virgins never stained by sin and had left behind earthly matters to meet Christ and the church. "But five were foolish and five wise. For the wise took oil with them along with their lamps. But the foolish did not take oil." Thus they were foolish, because they were not prepared for the future but only for the present. Thus they were foolish, because they did not have works of compassion. For the oil is compassion. But the wise took oil with their lamps. Thus they were wise, because they took these things not on account of people but on account of God. Thus they were wise, because they were virgins not for the sake of the present but the future. Thus they were wise, because they had works of compassion. Thus they were wise, because they were virgins in spirit and body.

But the foolish virgins do not take oil with them, because they do not have glory within their conscience, since they seek it from the lips of their neighbors. But it should be noted that all have lamps, yet not all have oil, because often the reprobate display good works in themselves along with the elect, but only those come to the bridegroom with oil who seek glory inwardly for what they have done outwardly.

(Hom. in Ev. xii. 1.) It is to be observed, that all have lamps, but all have not oil.

The oil is the fruit of good works, the vessels are the human bodies in whose inward parts the treasure of a good conscience is to be laid up.

Virgins have oil, who are adorned with faith and good works. Those who appear to confess the Lord with a similar faith do not have oil; but they neglect the works of virtue.

The virgins that have oil are they who, besides their faith, have the ornament of good works; they that have not oil, are they that seem to confess with like faith, but neglect the works of virtue.

Or, The oil is the word of teaching, with which the vessels of souls are filled; for what gives so great content as moral discourse, which is called the oil of light. The wise took with them of this oil, as much as would suffice, though the Word should tarry long, and be slack to come to their consummation. The foolish took lamps, alight indeed at the first, but not supplied with so much oil as should suffice even to the end, being careless respecting the provision of doctrine which comforts faith, and enlightens the lamp of good deeds.

They also differ as to exterior solicitude, because the five foolish, having taken their lamps, did not take oil with them. All of these wished to have their lamps burning, because he who is the light wills to be served with light; but light cannot be nourished without oil: for he would be foolish who believed he could keep light in a lamp and not put in oil. By oil four things are signified. According to Jerome, by oil good works are signified. And why? Faith is the light of souls by which the lamps are kindled. By good works faith is nourished; 1 Timothy 1:18: this precept I commend to you, O my son Timothy, according to the prophecies going before on you, that you war in them a good warfare, having faith and a good conscience, which some rejecting have made shipwreck concerning the faith. From this can be taken what is said in Proverbs 21:20: there is a treasure to be desired, and oil in the dwelling of the just, and the foolish man shall spend it. In another way, by oil mercy is signified: and this is what Chrysostom says. Hence it is had in Luke 10:34 that the Samaritan poured in wine and oil. By wine severity is signified, by oil the work of mercy. He wills, therefore, that he who intends to preserve continence and has not performed mercy is foolish. Hence James 2:13 says: judgment without mercy to him that has not done mercy. Likewise, by oil interior joy is signified, concerning which Psalm 103:15 says: that he may make the face cheerful with oil. And elsewhere in Psalm 44:8: God has anointed you with the oil of gladness. Many are those who abstain outwardly and seek joy within, namely, of conscience, and there they have oil with them. But others do not seek the joy of conscience but the glory of men, and these do not have oil. According to Origen, by oil holy doctrine is signified; Song of Songs 1:2: your name is as oil poured out. The oil of justice signifies right doctrine; Psalm 118:11: in my heart I have hidden your words. Hence they are called virgins who preserve continence, who perform mercy, who seek interior joy, who take up right doctrine.

For by oil the splendor of glory is signified; and our vessels are our hearts, in which we carry all that we think. The wise therefore have oil in their vessels, because they retain the splendor of glory within their conscience, as Paul attests when he says: "Our glory is this, the testimony of our conscience." But the foolish virgins do not take oil with them, because they do not have glory within their conscience, since they seek it from the lips of their neighbors. But it should be noted that all have lamps, yet not all have oil, because often the reprobate display good works in themselves along with the elect, but only those come to the bridegroom with oil who seek glory inwardly for what they have done outwardly. Hence through the Psalmist also it is said of the holy Church of the elect: "All the glory of the king's daughter is from within."

But he tarried. And "while he tarried, they all slept." What is "all"? Both the foolish and the wise. "All slumbered and slept." But is this sleeping good? What does this sleep mean at this time? Might it mean that during the delay of the bridegroom there is an inattentiveness, so that "because of the increase of lawlessness, the love of many will grow cold"? Are we to understand this sleep in this way? I don't like that reading, and I will tell you why. Because among the ten are the five wise virgins. Certainly when the Lord said, "And because of the increase of lawlessness, the love of many will grow cold," he then went on directly to say, "But the one who endures to the end will be saved." So on this premise, where would you place the wise virgins? Are they not among those that will "endure to the end"? They would not be admitted within unless they had "endured to the end." No coldness of love then crept over them. In them love did not grow cold. Love preserves its glow even to the very end. And because it glows even to the end, therefore are the gates of the bridegroom opened to them. So they are told to enter in, just as did that excellent servant to whom it was said, "Enter into the joy of thy Lord."24What then is the meaning of "they all slept"? There is another sleep which no one escapes. Don't you remember the apostle saying, "But I would not have you to be ignorant, brothers, concerning those who are asleep," that is, concerning those who are dead? For why are they called "those who are asleep," except that they all have died in their own time? Therefore it is said "they all slept." Do you imagine that just because one is wise, she does not have to die? Whether the virgin is foolish or wise, all suffer equally the sleep of death.

Why "at midnight"? That is the moment of least expectation. There is no thought of it. It is a moment of complete unawareness. It is as though one might calculate complacently, … "So many years have passed since Adam, and the six thousand years are being completed, and then immediately, according to the computation of certain expositors, the day of judgment will come." Yet these calculations come and pass away, and still the coming of the bridegroom is delayed. So the virgins who had gone to meet him now are sleeping. But just when he is least looked for, when the best calculators are saying, "The six thousand years were waited for, and, look, they are already gone by. So how then shall we know when he will come?"—he comes at midnight. So what is "midnight"? It means when you are least aware.

(ubi sup.) For there die of both kinds of men in this interval of time before the resurrection of the dead, and the Lord's coming shall be.

"While the bridegroom tarried, they all slumbered and slept," because while the Judge delays His coming to the final judgment, both the elect and the reprobate are lulled in the sleep of death. For to sleep is to die. But to slumber before sleep is to languish from health before death, because through the weight of illness one arrives at the sleep of death.

(Hom. in Ev. xii. 1.) To sleep is to die, to slumber before sleep is to faint from salvation before death, because, by the burden of sickness we come to the sleep of death.

The bridegroom and bride represent our Lord, God in the flesh. For as the spirit is wedded to the flesh, so the flesh is wedded to the spirit. When the trumpet finally summons us and the bridegroom is at hand, all this will be revealed. Indeed, the two aspects are the corruptible body and the incorruptible soul.

The delay of the bridegroom is the time for repentance. The sleep of those waiting is the peaceful rest of believers. The delay has given time for repentance. The cry comes at midnight, when no one yet knows what is happening. The sound of the trumpet of God heralds his coming, rousing all to go out and meet the bridegroom. The taking up of the lamps is the return of souls into their bodies. And the light shining from them is the consciousness of good work, which is contained in our bodies, which are like flasks.

(Verse 5) And while the bridegroom delayed, they all slumbered and slept. For not a little time passes between the first and second coming of the Lord. They all slumbered, that is, they died, because the death of the saints is called sleep. Moreover, it is said that they slept, because they will be raised afterwards.

Or, They slumbered, i. e. they were dead. And then follows, And slept, because they were to be afterwards wakened. While the bridegroom tarried, shows that no little time intervened between the Lord's first and second coming.

"Then, while the bridegroom tarried, they all slumbered and slept." He shows that the time intervening will not be short, leading His disciples away from the expectation that His kingdom was quite immediately to appear. For this indeed they hoped, therefore He is continually holding them back from this hope. And at the same time He intimates this too, that death is a sleep. For they slept, He saith.

Or, Whilst the bridegroom tarried, and the Word comes not speedily to the consummation of this life, the senses suffer, slumbering and moving in the night of the world; and sleep, as energizing feebly, and with no quick sense. Yet did those wise virgins not quit their lamps, nor despair of hoarding their oil.

"Slumber" here means death, and the tarrying of the bridegroom means that the second coming does not occur immediately.

There follows concerning the sudden sleep. The cause of sleep and the sleep itself are presented. The cause of sleep is delay. For when people are waiting for someone, and especially at night, they quickly fall asleep. Hence by this interval is signified the interval between Christ's coming in the flesh and his coming to judgment; hence he says and the bridegroom tarrying, they all slumbered and slept. According to all the expositors this is expounded of death. But why is death called sleep? This is on account of the hope of the resurrection. For just as he who sleeps intends to awaken, so he who sleeps in death intends to rise again; 1 Thessalonians 4:12: we will not have you ignorant concerning them that are asleep, that you be not sorrowful, even as others who have no hope. But what is slumbering, and what is sleeping? Gregory explains: slumbering is properly the way to sleep; hence by slumbering we can understand the longer life, and by sleep, death. According to Origen, it is understood of the sleep of sloth; Proverbs 6:9: how long will you sleep, O sluggard? When will you rise from your sleep? Hence the bridegroom tarrying, whether unto the judgment or unto death, they all slumbered and slept; for there are scarcely any who live a long time without growing sluggish. Or those who totally neglect are sleeping; while those who in some way to some degree desist from their first fervor are slumbering.

(ubi sup.) Or, At midnight, that is, when none knew or looked for it.

"And at midnight a cry was made: Behold, the bridegroom comes, go out to meet him." The cry concerning the arrival of the bridegroom happens at midnight, because the day of judgment creeps up in such a way that it cannot be foreseen when it comes. Hence it is written: "The day of the Lord will come like a thief in the night."

At the trumpet signal they go forth to meet the bridegroom alone, for then shall the two be one, that is, the flesh and God, when the lowliness of the flesh shall be transformed into spiritual glory.

(Verse 6.) But at midnight there was a cry, 'Look, the bridegroom is coming! Come out to meet him.' For suddenly, like in the darkest night and with calmness all around, when the heaviest sleep is upon everyone, the arrival of Christ will resound through the loud cry of angels and the trumpets of preceding powers. Let us say something that might be useful to the reader. It is the tradition of the Jews that Christ will come at midnight in a similar way to the time of the Egyptians, when the Passover was celebrated and the exterminator came, and the Lord passed over the tabernacles, and the blood of the lamb consecrated the doorposts of our foreheads (Exodus 12). Hence I think that the apostolic tradition has remained, that on the eve of Easter it is not allowed to dismiss half of the people, waiting for the coming of Christ. And after that time has passed, with assumed security, everyone celebrates the feast day. Hence the Psalmist said: At midnight I rise to give you thanks for your righteous rules (Psalm 119:62).

The Jews have a tradition that Christ will come at midnight, in like manner as in that visitation of Egypt, when the Paschal feast is celebrated, and the destroyer comes, and the Lord passes over our dwellings, and the door posts of each man's countenance are hallowed by the blood of the Lamb. Hence, I suppose, has continued among us that apostolic tradition, that on the vigil of Easter the people should not be dismissed before midnight, in expectation of Christ's coming; but when that hour has past over, they may celebrate the feast in security; whence also the Psalmist says, At midnight did I rise to praise thee. (Ps. 119:62.)

Suddenly thus, as on a stormy night, and when all think themselves secure, at the hour when sleep is the deepest, the coming of Christ shall be proclaimed by the shout of Angels, and the trumpets of the Powers that go before Him. This is meant when it says, Lo, the bridegroom cometh, go ye out to meet him.

"And about midnight there was a cry made." Either He was continuing the parable, or again He shows that the resurrection will be at night. But the cry Paul also indicates, saying, "With a shout, with a voice of an archangel, with the last trump, He shall come down from Heaven." And what mean the trumpets, and what saith the cry? "The bridegroom cometh."

Or, At midnight, that is, at the time of their most abandoned carelessness, there was a great cry, of the Angels, I suppose, desiring to arouse all men, those ministering spirits crying within in the senses of all that sleep, Behold, the bridegroom cometh, go ye out to meet him. All heard this summons, and arose, but all were not able to trim their lamps fitly. The lamps of the senses are trimmed by evangelical and right use of them; and they that use their senses amiss have their lamps untrimmed.

He says that a cry was made in the middle of the night to show that the Lord comes when least expected, as at midnight when we all have fallen into a deep sleep. He also comes with a cry, for a trumpet will sound at the second coming.

Then follows the arousal; secondly, the effect; thirdly, the petition of the foolish virgins; fourthly, the response of the wise. He says therefore and at midnight there was a cry made: behold the bridegroom comes. Concerning this, Origen says something different from the others, and more according to the letter. All the others expound this arousal as referring to the final judgment; and according to this, this cry will be the trumpet, or the voice of Christ; 1 Thessalonians 4:15: for the Lord himself shall come down from heaven with commandment and with the voice of an Archangel and with the trumpet of God; 1 Corinthians 15:52: the trumpet shall sound (...) and the dead who are in Christ shall rise first. And why at midnight? Jerome says that the Hebrew tradition holds that just as the Angel descended at midnight to slay the firstborn of Egypt, so the Lord will come at midnight. Hence it used to be the custom among them that the people were not dismissed until midnight. Augustine says that it is not on account of the time but only on account of the hiddenness; 1 Thessalonians 5:2: the day of the Lord shall so come as a thief in the night. But what does it mean when he says behold the bridegroom comes, go forth to meet him? Because then all will rise to meet him; John 5:25: the hour comes in which all that are in the graves shall hear his voice; Amos 4:12: prepare to meet your God, O Israel. Origen refers this to the present life. And this is when a man is held by vainglory, and a cry is made through a preacher, or through an interior inspiration; then he returns to Christ; Isaiah 40:9: lift up your voice with strength, you that bring good tidings to Jerusalem.

Of what cry are we speaking? That of which the apostle says, "In the twinkling of an eye, at the last trump? For the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed"? And so when the cry was made at midnight, "Behold, the bridegroom comes!" what follows? "Then all those maidens arose." But who are "all those" who arose? "The hour will come," said the Lord himself, "when all that are in the graves shall hear his voice and shall come forth." Therefore at the last trumpet they all arose. "When the foolish took their lamps, they took no oil with them; but the wise took flasks of oil with their lamps."

Note then, beloved, that before those virgins slept, it is not said that their lamps were extinguished. The lamps of the wise virgins burned with an inward oil, with the assurance of a good conscience, with an inner glory, with an inmost charity. Yet the lamps of the foolish virgins were also still burning. In what way were they burning? They burned because there was no lack of praise among human onlookers. But after that they arose, that is, in the resurrection from the dead. They began to trim their lamps, that is, began to prepare to render to God an account of their works. And because there is then no human beholder to praise them, all persons are wholly employed in their own cause. There is no one then who is not thinking of self. Therefore there were none to sell them oil.

So their lamps began to fail, and the foolish plead with the five wise, "Give us of your oil, for our lamps are going out." They sought for what they had been most prone to seek for, to shine, that is, with others' oil, to walk after others' praises.

(ubi sup.) They trimmed their lamps, that is, prepared to give an account of their deeds.

(ubi sup.) From habit, the mind seeks that which uses to give it pleasure. And these now seek from men, who see not the heart, witness to God, who sees the heart. But their lamps go out, because those, whose good works rest upon the testimony of others, when that is withdrawn, sink into nothing.

"Then all the virgins rise," because both the elect and the reprobate are awakened from the sleep of their death. "They trim their lamps," because they count up their works with them, for which they expect to receive eternal blessedness. But the lamps of the foolish virgins are extinguished, because their works, which had appeared outwardly bright to men, are inwardly darkened at the coming of the judge. And they find no recompense from God, because for those works they received from men the praises which they loved.

(ubi sup.) Or, All the virgins arose, that is, both elect and reprobate are roused from the sleep of death; they trimmed their lamps, that is, they reckon up to themselves their works for which they look to receive eternal blessedness.

Or, the trimming their lamps is the return of their souls into their bodies, and their light is the consciousness of good works that shines forth, which is contained in the vessels of the body.

(Verse 7) Then all those virgins arose, and adorned their lamps. All the virgins arose, and each adorned their lamps, that is, their senses, in which they received the oil of knowledge, so that they may have the works of virtue, which would shine before the true judge.

The lamps are our souls, and each one's mind is also a lamp; the lamp is lit when one has the oil of the virtues and of almsgiving. The virgins were truly foolish in this regard also, that they went to look for oil when it was not the time for work and business. The wise virgins say, "lest there be not enough for us and you." My neighbor's virtue scarcely suffices for his own defense, and certainly not for me as well, for each one will be deemed righteous by his own deeds and not by those of his neighbor. But the foolish virgins went to "them that sell," that is, to the poor. What He is saying is this: the foolish virgins repent of not having given alms and now for the first time they understand that it was from the poor that we should have obtained oil. This is what He means when He says that they went to buy oil from those that sell, that is, their thoughts went to the poor and they pondered how good a thing is almsgiving, but now the door was shut for them. For there is no time for repentance and deeds after our departure from this life. Understand this, that every soul possesses a lamp and a light from God, and that all arise to meet the Lord, for all desire to meet and have communion with God. But after God has given light and a lamp, the wise, with their good deeds, add the oil. But the foolish, having let their lamps run out of oil, are shut out, having no good deeds with which to fuel the light in their lamps. For if we do not labor and trade with good deeds, we extinguish the light of God that is in us.

Then follows the effect: then all those virgins arose and trimmed their lamps. Taken literally, when the cry is made through the trumpet or through the voice of Christ, all will rise. Hence John 5:25: for all that are in the graves shall hear his voice. But what did they do? They trimmed their lamps. But what does this mean? Will there be time for this? It must be said that to trim their lamps is nothing other than to review the works they have done, so that they can render a fitting account. Hence they will have solicitude when they hear the voice of the Son of God, as below: when did we see you hungry and fed you; thirsty, and gave you drink? etc. According to Origen the letter is plainer. Because if it is referred to the present life, when a cry is made through a preacher or interior inspiration, then they rise from negligence, and then they begin to rise up to correct their deeds.

But what does it mean that they then seek oil from the wise, except that at the coming of the judge, when they find themselves empty within, they seek testimony from without? As if, deceived by their own confidence, they say to their neighbors: Since you see us being rejected as if without works, tell us what you saw of our works. But the wise virgins answer, saying: "Lest perhaps there be not enough for us and for you." For on that day (though I speak of certain ones resting in the peace of the Church) the testimony of each one barely suffices for oneself; how much less for both oneself and one's neighbor?

(ubi sup.) The lamps of the foolish virgins go out, because the works which appeared outwardly to men to be bright, are dimmed within at the coming of the Judge. That they then beg oil of the wise virgins, what is it but that at the coming of the Judge, when they find themselves empty within, they seek for witness from without? As though deceived by their own self-confidence, they say to their neighbours, Whereas ye see us rejected as living without works, do ye witness to our works that ye have seen.

(Verse 8) But foolish women say to the wise: Give us of your oil, for our lamps are going out. They show that their lamps shine in part, and yet they do not have an inexhaustible light, nor perpetual works. Therefore, if anyone has a virgin soul and is a lover of chastity, they should not be satisfied with mediocre things that quickly fade away and wither when the heat is turned on. Instead, they should pursue perfect virtues, so that they may have eternal light.

Or, These virgins who complain that their lamps are gone out, show that they are partially alight, yet have they not an unfailing light, nor enduring works. Whoso then has a virgin soul, and is a lover of chastity, ought not to rest content with such virtues as quickly fade, and are withered away when the heat comes upon them, but should follow after perfect virtues, that he may have an enduring light.

When therefore they had trimmed their lamps, the foolish say unto the wise, "Give us of your oil." Again He calls them foolish, showing that nothing can be more foolish than they who are wealthy here, and depart naked thither, where most of all we have need of humanity, where we want much oil. But not in this respect only were they foolish, but also because they looked to receive it there, and sought it out of season; and yet nothing could be more humane than those virgins, who for this especially were approved. Neither do they seek for it all, for, "Give us," they say, "of your oil;" and the urgency of their need is indicated; "for our lamps," they say, "are going out." But even so they failed, and neither the humanity of those whom they asked, nor the easiness of their request, nor their necessity and want, made them obtain.

But what now do we learn from hence? That no man can protect us there, if we are betrayed by our works, not because he will not, but because he cannot. For these too take refuge in the impossibility. This the blessed Abraham also indicated, saying, "Between us and you there is a great gulf," so that not even when willing is it permitted them to pass it.

Otherwise; Notwithstanding they were foolish, they yet understood that they must have light to go and meet the bridegroom, that all the lights of their senses might be burning. This also they discerned, that because they had little of the spiritual oil, their lamps would burn dim as darkness drew on. But the wise send the foolish to those that sell, seeing that they had not stored up so much oil, that is, word of doctrine, as would suffice both for themselves to live by, and to teach others, Go ye rather to them that sell, i. e. to the doctors, and buy, i. e. take of them; the price is perseverance, the love of learning, industry, and toil of all who are willing to learn.

If, however, you are a sinner, how will the oil of your puny torch be able to suffice for you and for me?

Then follows the petition of the foolish: and the foolish said to the wise: give us of your oil, for our lamps are going out. These were foolish in some respect and in some respect not, because they had something of the light of faith; hence they say: for our lamps are going out. For if they had nothing of faith, they would say "are gone out"; hence they recognize that they cannot preserve fire without oil. And what does this mean? Whether oil is understood as the work of mercy or of justice, the sense is the same, because those rising who do not have these works in abundance seek to have their deficiencies supplied by those who had them more abundantly. But this cannot be done, because each will need his own; Galatians 6:5: every man shall bear his own burden. And because they saw that the light of faith could not avail without the work of mercy, they sought from others who had done works of mercy. Augustine expounds it thus. It is customary that when someone is overtaken in something, he tends to have recourse to that in which he hopes; these had their confidence outwardly, because they sought the praise of others; hence they say: give us of your oil, i.e., of your praise, i.e., praise us for our work. But this will not avail them, according to what is had in Romans 2:15: their conscience bearing witness to them; Job 16:20: behold my witness is in heaven, and he that knows my conscience is on high. Hence they trust in human favor, which cannot profit them. According to Origen it happens that some have spent their life in vain things: and when they recognize this, they have recourse to others and seek their prayers and benefits. And in this they are not foolish if they begin to return to the Lord.

"But the wise replied, 'Perhaps there will not be enough for us and for you; go rather to the dealers and buy for yourselves.' " This is hardly the voice of those who give counsel but rather those who rebuke. Why are they scornful? Because they were wise, because wisdom was in them. For they were not wise by anything that belonged to them. Rather that wisdom was in them of which it is written in a certain Scripture that wisdom shall say to those that despised her, when they have fallen upon the evils which she threatened them, "I will laugh over your destruction." No wonder the wise mock the foolish virgins. And what is this mocking?"Go rather to the dealers and buy for yourselves," you who never desired to live well but because people praised you, who sold you oil. Who are these who "sold you oil"? They are the ones who sell praises. Who sells praises, but flatterers? How much better would it have been for you not to have acquiesced to flatterers, and to have carried oil within, and for the sake of a good conscience to have done all good works.… Go then to those who deal in human praise, as you have been accustomed to doing, but do not expect the wise to give you oil at this crucial moment. Why? "Lest there not be enough for us and you." What is "lest there not be enough"? This was not spoken in any lack of hope but in a sober and godly humility. For though the good person have a good conscience, how does he know how the final judge, who is deceived by no one, will judge? He has a good conscience; no sins conceived in the heart argue with him. Yet, though his conscience is good, because of the daily sins of human life, he says to God daily, "Forgive us our debts," on the assumption that he has already done what comes next, "as we also forgive our debtors." He has broken his bread to the hungry from the heart; from the heart has he clothed the naked. Out of that inward oil he has done good works, and yet in that judgment even his good conscience trembles.

(ubi sup.) Or we may suppose it not meant as advice what they should do, but as an indirect allusion to their fault. For flatterers sell oil, who by praising things false, and things unknown, lead souls astray, recommending to them, as foolish, empty joys, and receiving in return some temporal benefit. Go ye rather to them that sell, and buy for yourselves, i. e. Let us now see what they can profit you who have used to sell you their praise. Lest there be not enough for us and you, because no man is profited in God's sight by the testimony of others, because God sees the heart, and each man is scarce able to give testimony concerning his own conscience.

"As the bridegroom was delayed, they all slumbered and slept. But at midnight there was a cry, 'Behold, the bridegroom! Come out to meet him.' " Likewise, the blessed apostle, Paul, declared, "For the Lord himself will descend from heaven with a cry of command, with the archangel's call and with the sound of the trumpet of God. And the dead in Christ will rise first; then we who are alive, who are left, shall be caught up together with them in the clouds to meet the Lord in the air; and so we shall always be with the Lord." So those virgins rose and trimmed their lamps. But the foolish said to the wise, "Give us some of your oil, for our lamps are going out." Their spiritual virginity was running out and failing, because they did not have works of religious devotion and compassion. But the wise replied, "Perhaps there will not be enough for us and for you; go rather to the dealers and buy for yourselves." For on the day of the resurrection and judgment, however much anyone might be rich in holy works, he will fear for himself, lest he not have enough.

Hence they also immediately add by way of rebuke: "Go rather to those who sell, and buy for yourselves." For the sellers of oil are flatterers. For those who, when any grace has been received, offer the brightness of glory through their vain praises, as it were sell oil. Concerning this oil indeed the Psalmist says: "But let not the oil of the sinner anoint my head." For our principal part is the head. And by the term "head" is meant the mind which rules the body. Therefore the oil of the sinner fattens the head when the favor of the flatterer soothes the mind.

They that sell are the poor, who, needing the alms of the faithful, made them that recompense which they desire, selling in return for the relief afforded to their wants, a consciousness of good works. This is the abundant fuel of an undying light which may be bought and stored up for the fruits of mercy.

(Verse 9) The wise men answered, saying: Lest perhaps there may not be enough for us and for you. They respond, not out of greed, but out of fear. For each one will receive a reward according to his deeds, and on the day of judgment, the virtues of some cannot mitigate the vices of others. And just as during the Babylonian captivity, Jeremiah could not help the sinners, and it is said to him: Do not pray for this people (Jeremiah 7:16): so fearful will be that day, when each one will be concerned for himself.

Go instead to the sellers and buy for yourselves. This oil is sold and is bought at a high price, and it is acquired with difficult labor, which we understand in acts of charity and all virtues and counsels of the masters.

For these wise virgins do not answer thus out of covetousness, but out of fear. Wherefore, each man shall receive the recompense of his own works, and the virtues of one cannot atone for the vices of another in the day of judgment. The wise admonish them not to go to meet the bridegroom without oil, Go ye rather to them that sell, and buy for yourselves.

And this oil is sold, and at a high cost, nor is it to be got without much toil; so that we understand it not of alms only, but of all virtues and counsels of the teachers.

"But go to them that sell, and buy." And who are they that sell? The poor. And where are these? Here, and then should they have sought them, not at that time.

Seest thou what great profit arises to us from the poor? shouldest thou take them away, thou wouldest take away the great hope of our salvation. Wherefore here must we get together the oil, that it may be useful to us there, when the time calls us. For that is not the time of collecting it, but this. Spend not then your goods for nought in luxury and vainglory. For thou wilt have need of much oil there.

The wise answered, saying. Here the response of the wise is presented, and in this response two things are presented. First, a response of refusal is presented; likewise a certain counsel is presented, at go rather to them that sell. And what is the reason? Lest perhaps there be not enough for us and for you. Hence, because the oil of mercy, or interior joy, or exterior works do not suffice for us and for you, as it is said in 1 Peter 4:18: if the just man shall scarcely be saved, where shall the ungodly and the sinner appear? And the Apostle in Romans 8:18: the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us. And Isaiah 64:6: all our justices are as the rag of a menstruous woman. Because therefore it does not suffice for us and for you, go rather to them that sell and buy for yourselves. But will there be time for them to seek oil? Therefore it must be understood that this is said more by way of reproach than by way of counsel; as if they were saying, you should have gone. According to Chrysostom, these sellers are the poor, because they purchase the kingdom; Luke 16:9: make unto you friends of the mammon of iniquity; hence they say go, i.e., you should have gone. According to Augustine it is said by way of reproach. The sellers of oil are flatterers; hence seeing that these seek assistance, they say: go rather to them that sell and buy for yourselves; as if they were saying: you never sought anything but oil, i.e., human praise; now go to the world and buy that testimony which you always sought. According to Origen the letter is plain, because he wills that all of this takes place in the present world. Sometimes it happens that a sinner sees a just man and asks what he ought to do. But some are so wise that their wisdom suffices for themselves, but does not suffice for themselves and others. Hence such men say to those who seek counsel from them: we do not have so much of spiritual doctrine that we can suffice for ourselves and for you; therefore go to the doctors of the Church, and to the wise men who will sell to you. Concerning this you have Isaiah 55:1: all you that thirst, come to the waters; and you that have no money, make haste, buy and eat. But how is it sold without money? I say that wisdom is sold without money. And what is its price? That a man willingly studies, this is the price of wisdom; Proverbs 2:4: if you shall seek her as money, and shall dig for her as for a treasure, then shall you understand the fear of the Lord, and shall find the knowledge of God.

Now it is no wonder that precisely "while they were going out to buy," while they were seeking for praise from others and found none, while they were seeking for persons by whom to be comforted and found none—just then the shut door opened. Just then "the bridegroom came," and the bride, the church, was glorified then with Christ and all its members gathered together into one.

"And those who were ready went in with him to the marriage feast; and the door was shut." Then the foolish virgins came afterward. But had they bought any oil? Had they found any from whom they might buy it? No. Therefore they found the doors shut. They began to knock, but too late.

(ubi sup.) Or otherwise; While they went to buy, that is, while they turned themselves to things without, and sought to find pleasure in things they had been accustomed to, because they knew not inward joys, came He that judges; and they that were ready, i. e. they whose conscience bore witness to them before God, went in with him to the wedding, i. e. to where the pure soul is united prolific to the pure and perfect word of God.

(ubi sup.) When they have been taken in who have been changed into angelic being (1 Cor. 15:51), all entrance into the kingdom of heaven is closed; after the judgment, there is no more place for prayers or merit.

Our Lord speaks of Hell under three symbols: first, that of punishment ("everlasting punishment," Matt. xxv, 46); second, that of destruction ("fear Him who is able to destroy both body and soul in Hell," Matt. x, 28); and thirdly, that of privation, exclusion, or banishment into "the darkness outside", as in the parables of the man without a wedding garment or of the wise and foolish virgins.

"But while they went to buy, the bridegroom came," because while they seek testimony of their life from their neighbors, the judge comes, who is witness not only of works but also of hearts. "And those who were ready entered with him to the wedding, and the door was shut."

Oh, if wisdom in the palate of the heart could taste what wonder lies in the words: "The bridegroom comes!" What sweetness in: "They entered with him to the wedding feast!" What bitterness in: "And the door was shut!" For he comes whose arrival shakes the elements, at whose presence heaven and earth tremble. Whence also through the prophet he says: "Yet once more, and I will shake not only the earth, but also heaven." Before his judgment all the human race is brought. To him for the punishment of the wicked and the reward of the good, angels, archangels, thrones, principalities, and dominions render service.

Consider, dearest brothers, before the presence of so great a judge what terror there will be on that day when there will be no remedy in punishment, what confusion will befall the one whom his own guilt compels to blush with shame in the assembly of all the angels and men, what dread to see him angry whom the human mind cannot comprehend even when he is calm. Gazing upon this day, the prophet rightly says: "A day of wrath, that day, a day of tribulation and distress, a day of calamity and misery, a day of darkness and gloom, a day of cloud and whirlwind, a day of trumpet and clamor."

Consider therefore, dearest brothers, with what harshness the prophet saw the last day of judgment embitter the hearts of the reprobate, which he cannot express with so many names. But how great will be the joy of the elect, who merit to rejoice in the sight of him at whose presence they see all the elements tremble, to enter with him together to the wedding feast! They both rejoice at the wedding of the bridegroom and yet are themselves the bride, because in that bridal chamber of the eternal kingdom God is joined to our sight. This vision will never again be torn from the embraces of its love for all eternity.

Then the door of the kingdom will be closed to those who mourn, which now is opened daily to the penitent. For there will be repentance then too, but it will no longer bear fruit, because he who now wastes the time fit for pardon will by no means find forgiveness then. Hence Paul says: "Behold, now is the acceptable time, behold, now is the day of salvation." Hence the prophet says: "Seek the Lord while he may be found, call upon him while he is near."

Because the foolish were not able to go out and meet the bridegroom, since their lamps had gone out, they asked the wise to share their oil. They replied that they could not give them oil for there would perhaps not be enough. They told them to go to the dealers and buy for themselves. These foolish were not part of the group entering the wedding feast but late and unworthy of entering. They had lost their opportunity.

The marriage is the putting on of immortality, and the joining together corruption and incorruption in a new union...

(Verse 10.) But while they were going to buy, the bridegroom came. Indeed, they give a wise counsel, that they should not meet the bridegroom without oil for their lamps: but because the time for buying had already passed, and on the day of judgement- being imminent- there was no place for repentance, as the Psalmist says: In hell, who will confess to you? (Psalm 6:6). They are not compelled to perform new deeds, but rather to give an account of their past actions.

And those who were invited came in with him to the wedding feast, and the door was shut. After the day of judgment, the opportunity for good works and justice will not be left (or abandoned).

But because the season for buying was now past, and the day of judgment was coming on, so that there was no room for penitence, they must not now lay up new works, but give an account of the old.

After the day of judgment, there is no more opportunity for good works, or for righteousness, and therefore it follows, And the door was shut.

Having heard these things, those virgins went their way; but they profited nothing. And this He saith, either pursuing the parable, and working it up; or also by these things showing, that though we should become humane after our departure, we shall gain nothing from thence towards our escape. Therefore neither did their forwardness avail these virgins, because they went to them that sell not here, but there; nor the rich man, when he became so charitable, as even to be anxious about his relations. For he that was passing by him that was laid at the gate, is eager to rescue from perils and from hell them whom he did not so much as see, and entreats that some be sent to tell them these things. But nevertheless, he derived no benefit from thence, as neither did these virgins. For when they having heard these things went their way, the bridegroom came, and they that were ready went in with Him, but the others were shut out. After their many labors, after their innumerable toils, and that intolerable fight, and those trophies which they had set up over the madness of natural appetite, disgraced, and with their lamps gone out, they withdrew, bending down their faces to the earth. For nothing is more sullied than virginity not having mercy; so that even the multitude are wont to call the unmerciful dark. Where then was the profit of virginity, when they saw not the bridegroom? and not even when they had knocked did they obtain, but they heard that fearful saying, "Depart, I know you not." And when He hath said this, nothing else but hell is left, and that intolerable punishment; or rather, this word is more grievous even than hell. This word He speaks to them also that work iniquity.

Or, He says, While they went to buy, because there are men to be found who have neglected to learn any thing useful, till when, in the very end of their life, when they set themselves to learn, they are overtaken by death.

And whilst they went to buy, the bridegroom came. Augustine says that some refer this to the state of the present life; but it cannot stand with what is said, and the door was shut. Therefore Origen also expounds this of the future coming. And he does three things. First, the coming of the judge is presented; secondly, the reception of the good; thirdly, the exclusion of the wicked. He says therefore whilst they went to buy, the bridegroom came; i.e., while they were anxious about how to excuse themselves at the judgment, the Lord came to judgment. But Origen says that some are those who will come for counsel, or to priests, and with deliberation to be converted, and then at his coming they die. Hence the bridegroom comes when a man dies. But what does it mean that here it says the bridegroom coming, when above it had said they went out to meet the bridegroom and the bride? The reason is that in the judgment the bride, i.e., the flesh of Christ, will have been assumed into glorification. Or if we refer it to the Church, then she will be perfectly united to the bridegroom himself through adherence. Hence the Apostle in 1 Corinthians 6:17: he who is joined to God is one spirit with him. And there follows and they that were ready went in with him to the marriage. These nuptials are the kingdom of heaven, concerning which Apocalypse 17:14 says: for he is Lord of lords and King of kings; and they that are with him are called, and elect, and faithful. And immediately the door was shut, because it will be opened to no one afterwards. But now it is opened; hence Psalm 23:7: lift up your gates, O you princes. And Apocalypse 4:1: after these things I looked, and behold a door opened in heaven. But then it will be shut.

(ap. Anselm.) Grief at their exclusion extorts from them a repetition of this title of Lord; they call not Him Father, whose mercy they despised in their lifetime.

Therefore the Lord does not hear those same foolish virgins when they call upon Him, because with the door of the kingdom closed, He who could have been near will no longer be near. For it is added: "At last the other virgins come, saying: Lord, Lord, open to us. But he answering, said: Amen I say to you, I know you not." There one who refused to hear what He commanded here can no longer obtain from God what he asks; one who lost the time for fitting repentance comes in vain before the door of the kingdom with prayers. For this is why the Lord says through Solomon: "I called, and you refused; I stretched out my hand, and there was no one who paid attention; you despised all my counsel, and neglected my reproofs. I also will laugh at your destruction, and will mock when what you feared comes upon you. When sudden calamity rushes in, and destruction presses on like a storm, when tribulation and anguish come upon you, then they will call upon me, and I will not hear; they will rise early, and they will not find me." Behold, they cry out to be opened to, and, compelled by the pain of their rejection, they double the title of Lord, saying: "Lord, Lord, open to us." They offer prayers, but they are not known, because the Lord then abandons as if unknown those whom He now does not recognize as His own through the merit of their life.

"But I say to you that none of those men who were invited shall taste my supper." Behold, he calls through himself, he calls through angels, he calls through the fathers, he calls through the prophets, he calls through the apostles, he calls through pastors, he calls also through us, he often calls through miracles, he often calls through scourges, he sometimes calls through the prosperity of this world, he sometimes calls through adversity. Let no one despise, lest while the one called makes excuses, when he wishes to enter he may not be able. Hear what Wisdom says through Solomon: "Then they shall call upon me, and I will not hear; they shall rise early, and shall not find me." Hence it is that the foolish virgins coming late cry out, saying: "Lord, Lord, open to us." But to those seeking entrance it is then said: "Amen, amen, I say to you, I know you not." What amid these things, dearest brothers, except that we ought to abandon all things, postpone the cares of the world, and yearn for eternal desires alone? But these things have been given to few.

Yet though the season of repentance is now past, the foolish virgins come and beg that entrance may be granted to them.

(Verse 11) And lastly come the remaining virgins, saying: Lord, Lord, open to us. Truly, an excellent confession in addressing the Lord, and the repetition of the same is an indication of faith. But what use is it to invoke with words, when you deny him with your actions?

Their worthy confession calling Him, Lord, Lord, is a mark of faith. But what avails it to confess with the mouth Him whom you deny with your works?

The Lord therefore says to them, "I know you not." For the merciful God Who loves mankind does not know those who lack mercy, for how could He know those who are alien and dissimilar to Him?

Consequently the repulsion of the wicked is presented: and three things are said. First, their negligence is expressed, because they come late; hence it is said and at last come the other virgins. Hence this signifies those who do late penance; Wisdom 5:3: saying within themselves, repenting, and groaning for anguish of spirit. Their desire is touched on when they say: Lord, Lord, open to us. Hence in this, that they call him Lord, they say something by which they ought to prevail. But by the fact that they double it, it is signified that they ask out of anguish; hence it is said above at 7:21: not everyone that says to me, Lord, Lord, shall enter into the kingdom of heaven. And their desire is touched on when it says open to us.

(ubi sup.) It is not said that they bought any oil, and therefore we must suppose that all their delight in the praise of men being gone, they return in distress and affliction to implore God. But His severity, after judgment, is as great as His mercy was unspeakable before. But He answered and said, Verily I say unto you, I know you not; by that rule, namely, that the art of God, that is, His wisdom, does not admit that those should enter into His joy who have sought to do in any thing according to His commandments, not as before God, but that they may please men.

the five who were wise went in with the bridegroom into the bride-chamber, that is, into heaven, because, since they were wise, they chose virginity and alms-giving—but the foolish virgins who had chosen the one of these but despised the other, remained outside of the bride-chamber, having found the door shut, and heard these words: Depart from me, I know you not; being neither permitted to enter, nor condemned along with the impious, but remaining outside of the bride-chamber.

Jesus compares the rulers of the people with virgins. The person who discharges a sacred function must be undefiled in soul and body, just as Paul says, "that she might be devoted to the Lord in both body and spirit." For it is customary for the Scripture to divide the present age into five seasons or times. It assigns to each time both God-fearing and foolish souls, just as each time has wise persons and simpletons, righteous persons and wicked ones. In the parable all the virgins go out with their lamps. Jesus indicates by this that all souls have been illuminated by God through innate and natural laws but also indeed by the laws written by Moses. Now all the virgins went out to meet the bridegroom. All were determined to seek favor with God and to join themselves spiritually to the bridegroom. He sows in the hearts of the faithful the seed of every kind of virtue. Indeed, this is why he is called a bridegroom! Nevertheless some prove to be undistinguished, though they possess an illumination from God.… He mockingly calls their drowsiness the death of the flesh, which by necessity will go before both wise and foolish, whom the trumpet of the angels awakes at the time of Christ's second coming. For all who have been rendered powerless by death are awakened, the good and the bad, and all are made ready to present their defense before the judge. This is represented in the parable when each virgin trims her lamp, summing up all that has occurred in her life. The thoughtless virgins have brought no oil with them. Their soul begins to grow gloomy and as if snuffed out departs into a delirious state, so as to think they will be shown mercy through the virtue of the others. They are rejected as the other virgins say there is not enough for us and for you. The virtue of each scarcely suffices for the salvation of the soul, because even those who are very wise transgress in many ways.

Therefore the Lord does not hear those same foolish virgins when they call upon Him, because with the door of the kingdom closed, He who could have been near will no longer be near. For it is added: "At last the other virgins come, saying: Lord, Lord, open to us. But he answering, said: Amen I say to you, I know you not." There one who refused to hear what He commanded here can no longer obtain from God what he asks; one who lost the time for fitting repentance comes in vain before the door of the kingdom with prayers. For this is why the Lord says through Solomon: "I called, and you refused; I stretched out my hand, and there was no one who paid attention; you despised all my counsel, and neglected my reproofs. I also will laugh at your destruction, and will mock when what you feared comes upon you. When sudden calamity rushes in, and destruction presses on like a storm, when tribulation and anguish come upon you, then they will call upon me, and I will not hear; they will rise early, and they will not find me." Behold, they cry out to be opened to, and, compelled by the pain of their rejection, they double the title of Lord, saying: "Lord, Lord, open to us." They offer prayers, but they are not known, because the Lord then abandons as if unknown those whom He now does not recognize as His own through the merit of their life.

"But I say to you that none of those men who were invited shall taste my supper." Behold, he calls through himself, he calls through angels, he calls through the fathers, he calls through the prophets, he calls through the apostles, he calls through pastors, he calls also through us, he often calls through miracles, he often calls through scourges, he sometimes calls through the prosperity of this world, he sometimes calls through adversity. Let no one despise, lest while the one called makes excuses, when he wishes to enter he may not be able. Hear what Wisdom says through Solomon: "Then they shall call upon me, and I will not hear; they shall rise early, and shall not find me." Hence it is that the foolish virgins coming late cry out, saying: "Lord, Lord, open to us." But to those seeking entrance it is then said: "Amen, amen, I say to you, I know you not."

(Verse 12) But he answered and said, Amen I say to you, I do not know you. The Lord knows those who are His, and those who do not know, will not be known (2 Timothy 2:19). The Lord does not know the workers of iniquity: and although they may be virgins, and boast of their bodily purity and true confession of faith (1 Corinthians 14:38); yet because they do not have the oil of knowledge, it is enough for them as punishment that they are unknown by the Bridegroom.

For the Lord knoweth them that are his, (2 Tim. 2:19.) and he that knoweth not shall not be known, and though they be virgins in purity of body, or in confession of the true faith, yet forasmuch as they have no oil, they are unknown by the bridegroom.

There follows the repulsion: but he answering said: amen I say to you, I know you not; i.e., I do not approve of you. For the Lord knows who are his, 2 Timothy 2:19, just as an artisan does not know a work that is discordant with his art.

(ubi sup.) For indeed we know the day and the hour neither of that future time when the Bridegroom will come, nor of our own falling asleep each of us; if then we be prepared for this latter, we shall also be prepared when that voice shall sound, which shall arouse us all.

Wherefore also a general exhortation to the disciples is fittingly added, when it is said: "Watch therefore, for ye know neither the day nor the hour." Because God accepts repentance after sins, if anyone knew at what time he would depart from this present world, he could have devoted one time to pleasures and another to repentance. But He who promised pardon to the penitent did not promise tomorrow to the sinner. Therefore we ought always to fear the last day, which we can never foresee.

Behold, this very day in which we speak we have received as a respite for conversion, and yet we refuse to weep for the evils we have done. Not only do we not lament what we have committed, but we even increase the things that should be wept over. But if some sickness seizes us, if signs of illness announce approaching death, we seek a respite for living that we may weep for our sins, and we seek with great fervor of desire those respites which, when we have received them, we now consider as nothing.

I relate a matter, dearest brethren, which if your charity wishes to hear attentively, you will be greatly instructed by considering it. There was a certain nobleman in the province of Valeria named Chrysaorius, whom the common people in rustic speech called Chryserius: a very capable man, but as full of vices as of possessions; swollen with pride, subject to the pleasures of his flesh, inflamed with the torches of avarice in acquiring things. But when the Lord had decreed to put an end to so many evils, as I learned from a certain religious man who still survives, a relative of his, he was struck with bodily illness. When he came to his end, at the very hour when he was about to depart from the body, with open eyes he saw foul and utterly black spirits standing before him, and vehemently pressing upon him to drag him away to the prison of hell.

He began to tremble, to grow pale, to sweat, and with loud cries to beg for a respite, and to call his son named Maximus, whom I myself, now a monk, saw as a monk, with excessive and agitated shouts, saying: "Maximus, run, I have never done you any harm, receive me into your protection." Maximus, disturbed, was present at once; the household gathered, weeping and making noise. But those malign spirits whom he so grievously endured pressing upon him they could not see, but they saw their presence in the confusion, in the pallor and trembling of him who was being dragged away. From fear of their hideous appearance he was turning this way and that on his bed; he lay on his left side, he could not bear the sight of them; he turned toward the wall, there they were. And when, exceedingly constrained, he despaired of being able to be released, he began to cry out with loud voice, saying: "A respite at least until morning, a respite at least until morning." But while he was crying out these things, in the midst of his very cries he was torn from the dwelling of his flesh.

From which it is certainly clear that he saw these things for us, not for himself, so that his vision might profit us whom divine patience still waits for with longsuffering. For what did it profit him to have seen the foul spirits before death and to have begged for a respite, when he did not receive the very respite he begged for? Let us therefore, dearest brethren, now carefully consider these things, lest our time pass away in vain, and then we seek to live for doing good when we are already being compelled to depart from the body.

(Verse 13.) Therefore, watch, for you do not know the day or the hour. I always advise the prudent reader not to rely on superstitious interpretations, and not to consider what is said in a fictitious manner, but to consider the previous, middle, and subsequent parts, and to connect everything that is written. From this, therefore, he concludes: Watch, for you do not know the day or the hour. All that he said is understood, that is, about the two in the field, and about the two grinding at the mill, and about the master of the house who entrusts his possessions to his servant, and about the ten virgins. Therefore, these parables have been given, so that because we all do not know the day of judgment, we may diligently prepare the light of good works, lest, while we are unaware, the judge comes.

When He adds, Watch therefore, because ye know not the day nor the hour, He means that all that has been said points to this, namely, that seeing we know not the day of judgment, we should be careful in providing the light of good works.

"Watch therefore, for ye know not the day nor the hour." Seest thou how continually He adds this, showing how awful our ignorance concerning our departure hence? Where now are they, who throughout all their life are remiss, but when they are blamed by us, are saying, At the time of my death, I shall leave money to the poor. Let them listen to these words, and be amended. For indeed at that time many have failed of this, having been snatched away at once, and not permitted so much as to give charge to their relations touching what they wished to be done.

This parable was spoken with respect to mercy in alms; but the one that comes after this, to them that neither in money, nor in word, nor in protection, nor in any other things whatever, are willing to assist their neighbors, but withhold all.

Consequently he concludes: watch therefore and pray, because you know not the day nor the hour.