THIRTY-SECOND SUNDAY IN ORDINARY TIME (YEAR A)
Wis 6:12-16; Ps 63; 1Thes 4:13-18; Mt 25:1-13
COMMENTARY
Wisdom of life at the time of the end
This Sunday’s Gospel presents us with the beautiful parable of the ten virgins. The text belongs to the exclusive material of Matthew’s Gospel. Among the five parables on wisdom in the Gospels, it is the only one that explicitly connects with the Kingdom theme, through the introduction: “Then the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom” (Mt 25:1).
1. The Eschatological-Sapiential Approach of the Parable
The introductory sentence of the parable determines the eschatological approach of the story (“[then…] will be like”) that matches the general context in which it is found. Our text, in fact, is in the midst of end-time instructions: before, there is the so-called eschatological discourse in Mt 24 and after, the two parables (of the talents and of the final judgment), which call attention to the prospect of the final retribution at Christ’s return (Mt 25:14-30,31-46). On the other hand, the characterization of the protagonists at the beginning of the parable demonstrates its clear sapiential orientation: the ten virgins are divided between the foolish/stupid ones and the wise ones. This is not a minor classification, since these very characteristics will later be clarified within the narrative and the adjectives “foolish/wise” become the proper nouns to distinguish the damsels from one another. These elements, together with the repetition of the terms “the foolish ones” and “the wise” (the concentration of which in our passage of Mt 25:1-13 turns out to be higher in all the gospels), validate the basic thrust of the parable: for the wise to live.
By analyzing the plot of the parable and following the behavior of the wise virgins, we can continue to see Jesus’ implicit teaching on wisdom. At first glance, according to the definition given at the beginning of the parable, the wise virgins are those who carry the oil with them when they go to meet the bridegroom, and the foolish are those who do not. However, a closer reading will reveal that the act of bringing the extra oil is only an expression of wisdom and does not exhaust its content. In other words, the virgins bring the oil because they are wise, not the other way around. Their wisdom will be more than the act of remembering the oil, just as the foolishness of the other five is more than mere forgetfulness.
The nature of wisdom is revealed as the details of the parable unfold. In one line, the wise are those who know how to make themselves ready for the unpredictable coming of the bridegroom. It is significant in this regard that among the noun adjectives for the wise virgins are the intentionally interchangeable expressions “the wise” and “who were ready (for the bridegroom’s banquet). This readiness, however, does not mean that they were not asleep, for, as the parable indicates, all the virgins fell asleep while waiting for the bridegroom. Rather, the wisdom of the wise consists in anticipating the unpredictable, in always being ready to enter the banquet with the bridegroom at the critical moment of his coming. The final exhortation to be vigilant, because one does not know the day or the hour (v. 13), certainly does not refer to a stressful waiting, in which sleep is sacrificed, but to this fundamental attitude of knowing how to live in the present (bringing the oil) in anticipation of a future that is certain (the coming of the bridegroom) but at the same time unpredictable in its details. The message of the parable, then, is in essence not far from the exhortations of the biblical sages: to live wisely in life, to avoid the examples of fools/times/excessors, for a future to come (cf. Pr 23:17-18).
2. No Oil No Party!
From a sapiential point of view, it is necessary to emphasize the antithesis between two categories of people: the foolish and the wise. Such an approach does not seem accidental in Jesus’ teaching, for it reflects the content of the parable, also sapiential, of the two houses (cf. Mt 7:24-27 // Lk 6:47-49). In fact, both narratives, in addition to the common dualistic view of man from a sapiential perspective, speak of the two different futures as a consequence of opposite behaviors. This connection between the two texts is also reinforced by a linguistic aspect: they are the only examples in the New Testament that are introduced with a “it will be like this” (cf. Mt 7:24, 26 and 25:1).
Comparing these two parables will help us to see even more deeply the various nuances of wisdom/foolishness in the text in question. Oil indicates putting Jesus’ words into practice; this is also the perspective of Lk 13:25-27, which most likely echoes a common tradition with the ending of our parable:
Someone asked him, “Lord, will only a few people be saved?” He answered them, “Strive to enter through the narrow door, for many, I tell you, will attempt to enter but will not be strong enough. After the master of the house has arisen and locked the door, then will you stand outside knocking and saying, ‘Lord, open the door for us.’ He will say to you in reply, ‘I do not know where you are from.’ And you will say, ‘We ate and drank in your company and you taught in our streets.’ Then he will say to you, ‘I do not know where [you] are from. Depart from me, all you evildoers!’ (Lk 13:23-27).
The importance of oil in the story (although it is only one aspect of wisdom) is clear. In order to accompany the bridegroom to the banquet, the bridesmaids must have lighted lamps. And in order to have lighted lamps, they must have fuel, i.e., oil. Ergo, for virgins, no oil, no party! Now, the teaching about the burning lamp recurs in Jesus’ sayings; most likely it is about the works of the believer. The oil, therefore, is inseparable from the image of the burning lamp, which in turn is the powerful symbol of the disciples’ readiness to live the life of faith.
In this context, without falling into moralistic and allegorical interpretations, one may wonder whether the image of the lamp (lit or extinguished) really refers to the common view of the biblical sages in this regard. In fact, it is very often emphasized that the lamp of the wicked is extinguished, while the light of the just shines joyfully (Prv 13:9; cf. Gb 18:5; Prv 24:20; anche Prv 21:4: “the lamp of the wicked will fail”). Obviously, this is the symbol of life, as in 2 Sam 21:17. Nevertheless, it is precisely on this symbolic level that the details of the parable in question operate, including the image of the lamp! It is perhaps legitimate to see in the lighted lamp of the wise virgins not only readiness, but also wise preparation for meeting the bridegroom through good works, which fits well with the immediate and general context of the parable.
3. Following Christ – Our Way of Wisdom and Salvation
In the light of what has been analyzed, beyond other possible Christological allusions (the image of the bridegroom, the banquet), the Jesus of the parable of the ten virgins is clearly shown to be the One who points the way of wisdom towards the end. He is thus the image of an eschatological sage, clearly speaking of a closing door and the possibility of being left out. He thus strongly denounces, albeit implicitly, the foolishness and stupidity of some who do not know how to live wisely for a certain future that awaits them. Jesus will actually be the Wisdom to be sought and followed.
Finally, it should be emphasized that the insistence of the Master of Nazareth on wisdom sums up the central concern of the other Gospel parables in this regard and is also shown to be in full conformity with the teaching of Israel’s apocalyptic tradition, which notes the importance of being wise at the end of time. It is necessary to have the wisdom to recognize the time and to accept the salvation
offered by God. The foolish, on the other hand, will be cast out, certainly not by God, but by their own foolishness. The emblematic text in this regard is Dan 12:3, which speaks of the glorious future of the glorious resurrection for the wise (i maskilim), while another apocalyptic text in Isa 35:8 bluntly excludes the foolish (gli evilim) and the impure from the possibility of walking the holy way prepared by the Lord for the redemption and eternal happiness of Jerusalem. Incidentally, in the same end-time passage in Dan 12, the intelligence (binah) of the wise is emphasized in the midst of the final test, while the wicked will not understand and thus, as fools, will continue their evil deeds.
In this sense, every disciple-missionary of the Lord is called to become more and more “wise” in life. That is, we are invited to live always with an eye toward the coming Lord, so that we can go to meet Him in due time. In this way, we will also be able to proclaim to others, in word and deed, this way of wisdom, which is Jesus himself, and to bring everyone to an encounter with him, the divine Wisdom in person, who “is readily perceived by those who love her, and found by those who seek her” (Wis 6:12; First Reading). So be it. Amen
Useful points to consider:
POPE FRANCIS, Angelus, Saint Peter’s Square, Sunday, 12 November 2017
What does Jesus wish to teach us with this parable? […]
The lamp is a symbol of the faith that illuminates our life, while the oil is a symbol of the charity that nourishes the light of faith, making it fruitful and credible. The condition for being prepared for the encounter with the Lord is not only faith, but a Christian life abundant with love and charity for our neighbour. If we allow ourselves to be guided by what seems more comfortable, by seeking our own interests, then our life becomes barren, incapable of giving life to others, and we accumulate no reserve of oil for the lamp of our faith; and this — faith — will be extinguished at the moment of the Lord’s coming, or even before. If instead we are watchful and seek to do good, with acts of love, of sharing, of service to a neighbour in difficulty, then we can be at peace while we wait for the bridegroom to come: the Lord can come at any moment, and even the slumber of death does not frighten us, because we have a reserve of oil, accumulated through everyday good works. Faith inspires charity and charity safeguards faith. […]
POPE FRANCIS, Angelus, Saint Peter’s Square, Sunday, 8 November 2020
This Sunday’s Gospel passage (Mt 25:1-13) invites us to prolong the reflection on eternal life that we began on the occasion of the Feast of All Saints and the Commemoration of the Faithful Departed. Jesus recounts the parable of the ten virgins invited to a wedding feast, symbol of the Kingdom of Heaven. […]
It is clear that with this parable, Jesus wants to tell us that we must be prepared for the encounter with him. Not only for the final encounter, but also for the everyday great and small encounters, with a view to that encounter for which the lamp of faith is not enough; we also need the oil of charity and good works. As the Apostle Paul says, the faith that truly unites us to Jesus is, “faith working through love” (Gal 5:6). It is what is represented by the behaviour of the wise maidens. Being wise and prudent means not waiting until the last moment to correspond to God’s grace, but to do so actively and immediately, starting right now. […]
