By Father Paul Nord, O.S.B.
Sunday Scripture
First Reading: Wisdom 6:12-16; Responsorial: Psalm 63:2-8; Second Reading: 1 Thessalonians 4:13-18; Gospel: Matthew 25:1-13
Our first reading begins: “Resplendent and unfading is wisdom, and she is readily perceived by those who love her, and found by those who seek her.” Here the Book of Wisdom describes “wisdom” as if it were a woman that should be sought. This text encourages a man to tirelessly seek “wisdom” in a manner similar to his pursuit of a woman whom he loves. This is a recurring motif in the Book of Wisdom.
“Whoever watches for her at dawn shall not be disappointed, for he shall find her sitting by his gate.” Again, the one who seeks wisdom shall find her. We must desire wisdom and constantly be “taking thought of wisdom.”
The image of watching for wisdom at dawn (v. 14) is further developed: “whoever for her sake keeps vigil shall quickly be free from care” (v. 15). This describes watching for wisdom during the night. “Keeping vigil” traditionally extends through the whole night — from sunset to dawn. Wisdom is depicted as a woman who “makes her own rounds, seeking those worthy of her.” She (Wisdom) “appears to (those worthy) in the (paths)” in which they journey.
Psalm 63 is the prayer of an individual who earnestly seeks God. The psalmist speaks directly to “you, O Lord my God.” Describing his deep desire for God, he prays: “for you my flesh pines and my soul thirsts.” He feels a visceral longing for God in his whole person — body and soul. He compares his longing to the parched earth. We can envision ground so dry that cracks have formed in the dry earth.
The psalm continues: “Thus have I gazed toward you in the sanctuary to see your power and your glory.” This refers to the Jerusalem Temple, the place of God’s dwelling. As the psalmist encounters God’s presence, his lips glorify God and he blesses the Lord with his words. As he calls upon God, he raises his hands and praises God with his lips.
The final stanza gives more imagery. Even when the psalmist lies down at night on his couch/bed, he continues to meditate upon God. He prays: “You are my help.” His joyful desire for God persists day and night.
St. Paul writes to the Thessalonians: “We do not want you to be unaware, brothers and sisters, about those who have fallen asleep, so that you may not grieve like the rest, who have no hope.” Paul speaks here of the hope that we have as disciples of Christ, who promises eternal life with God. We should not “grieve” like those who lack such hope because they do not know Christ.
Paul proceeds to state the content of Christian belief: “if … Jesus died and rose, so too will God, through Jesus, bring with him those who have fallen asleep.” If we believe in Christ’s resurrection, we must also believe in Christ’s promise of new life for those who follow him.
Paul then contrasts “those who have fallen asleep” (died) with “we who are alive, who are left until the coming of the Lord.” Apparently Paul is assuming that Christ might return soon to judge the living and the dead. When Christ does come, Paul says that Christ “will come down from heaven, and the dead in Christ will rise first.” Paul describes Christ’s return as being announced by an archangel speaking and a trumpet sounding.
After “the dead in Christ” rise, “Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air.” Paul speaks to the Thessalonians who are alive. He presumes that they could likely remain alive until Christ’s return. Such persons will “meet the Lord.” This encounter would include Christ’s judgment. For those who are judged faithful to Christ, Paul insists: “we shall always be with the Lord.” This is a great consolation: we confidently hope in lasting life with God.
From Matthew’s Gospel is the parable of the five foolish and five wise virgins. This parable does not appear in Mark, Luke or John. The parable describes “the kingdom of heaven.” The ten virgins await the bridegroom — Jesus Christ. With Christ’s return, the kingdom of heaven will arrive in its fullness. We eagerly await this glorious day, but we do not know when it will be. Likewise, the ten virgins do not know the arrival time of the bridegroom, who “was long delayed.”
The parable can be divided into two parts: the time of waiting and the time of encounter with the bridegroom. While waiting, all the virgins become drowsy and fall asleep. What separates the wise virgins from the foolish ones? The wise virgins prepare a sufficient supply of oil for their lamps, but the foolish ones do not.
Finally, the time of encounter arrives. All the virgins urgently wish to meet the bridegroom, but only the wise ones have enough oil for their lamps. Although the foolish virgins beg them, the wise ones refuse to share their oil. The wise ones say: “Go instead to the merchants and buy some for yourselves.” Considering that the bridegroom has arrived at midnight, this is an impossible task — no oil merchants would be available at such a late hour. From the parable, we conclude that we must always be ready for the return of Christ the bridegroom. This lesson is confirmed by the parable’s final line: “Therefore, stay awake, for you know neither the day nor the hour.” Otherwise, we might be excluded from the wedding feast of heaven — as are the foolish virgins who find the door locked upon their return.
The bridegroom’s arrival causes “the wedding feast” to begin. In Matthew 9:14-15 also, Jesus speaks of himself as the bridegroom. Likewise, in Matthew 22, Jesus tells a parable about “the kingdom of heaven” in which a king prepares a wedding feast for his son. These examples of “wedding feast” imagery depict Christ as the bridegroom who brings us into God’s presence in heaven, an eternal banquet.