suggestion that they were hypocrites or unbelievers. The whole point is that they were

unready, unprepared--a warning not to sinners, but rather to saints.

The change from servants to virgins is also suggestive. Rev. 14: 4 shows that in the

Scriptures the title virgin may be applied to either sex, and indicates chastity and purity.

Further, as immorality will have reached a fearful depth and will constitute once more a

part of the religion of the end time, a very real separation is evidenced by the word. Yet

further, the word is in some measure equivalent to the O.T. reference to Noah, who was

"perfect in his pedigree." The virgins of Rev. 14: have the Father's name written in

their foreheads, in strong contrast to the idolatrous worshippers of the beast who have the

number of the beast in their right hand, or forehead (13: 16). The reference to the

teaching of Balaam (2: 14), and Jezebel (2: 20), beside the fearful things said of the

woman, Babylon, all point to the same end. The kingdom of the heavens at that time will

be found only among a separate people who are "virgins." The point of the parable is not

questioning their virginity, nor their intentions, but their failure, their failure to Watch.

Not every one who is a subject of the kingdom of the heavens will enter into the

marriage supper of the Lamb. They that are ready go in. In I Thess. 4: 13-18 we have

the hope of the believers of that period set out, and it includes a "meeting" of the Lord in

the air. Chapter 5: immediately develops along the line of Matt. 24: and 25: There

we read of the "coming as a thief in the night"; there, as in the days of Noah, when they

say peace and safety, sudden destruction is at hand and escape is impossible.

Watchfulness is urged in contrast to sleeping and drinking, just as in Matt. 24:

Further, life together with the Lord is in no wise connected with watchfulness or

sleepiness, just as readiness or unreadiness in no wise alters the virginity of those who

went out to meet the Lord. This principle obtains also in the Prison Epistles. For living

with Him depends upon having died with Him, whereas reigning with Him depends upon

patiently enduring; if this be absent a denial of this reward must follow, although

faithfulness on our part will never cause Him to deny Himself. Living with Him remains

our unalterable privilege (II Tim. 2: 11, 12). There are many who seem to forget the

character of those to whom the promises were made. Let those who lay claim to

I Thess. 4: see to it that they have the qualities mentioned in I Thess. 1: 3-8.

These virgins go out to meet "The Bridegroom." In Rev. 19:, immediately upon the

fall of Babylon, the marriage of the Lamb is announced. "The marriage of the Lamb is

come and His wife hath prepared herself"; then follows a statement as to the blessedness

of those who are invited to the marriage supper of the Lamb. In Rev. 21: 2 John says

that he "saw the holy city, New Jerusalem, coming down from God out of heaven,

prepared (same word as "made ready" in 19: 7) as a bride adorned for her husband."

This New Jerusalem has special relation not to saints in general, but to overcomers in

particular, not to virgins as such, but to virgins who were "prepared." The Epistle to the

Hebrews treats of this class, and this class only (as we may be able to show later) and to

this class are addressed the words of Heb. 12: 18-24 which includes "the heavenly

Jerusalem," the "city which hath the foundations" for which Abraham and others looked,