Awaiting the Kingdom The Lord Jesus offers us, when he was in Jerusalem as a lamb to be presented as a sacrifice for the Passover in our place, the Lord thus spoke of live concepts for the kingdom we are awaiting. It is not an exterior thing from us, but we receive it as an extension of the earnest in us. 1. The Wise Virgins 1 – 13 2. The Parable of the Talents 14 – 30 3. The Coming of the Son of Man 31 – 46 + + + 1. The Wise Virgins: At every midnight, the believer reads this chapter of the gospel in the first service of the midnight prayer. This is to come to know the mystery behind his standing up in prayer, which is the awaiting of the Groom. The believer is careful to be as one of the wise virgins who enter the eternal wedding. He says, “Here is the Groom coming at midnight. Blessed is the servant whom he finds wakeful. But he whom the Groom find sleepy, is not worthy to go with him. So, be watchful my soul, lest you fall asleep and he cast out of the kingdom. Rather be watchful and cry out saying, “Holy, Holy are you O God, have mercy on us, for the sake of the Mother of God.”” Let the believer stand up in God’s presence, eager to offer his five senses in san citification to him. For these are the wise virgins who took oil in their vessels with lanterns, awaiting the Groom. For real, the wise virgins stand side by side with the ignorant ones. They are all virgins, and have lanterns, and they all fell asleep (Matt 25:5) but the wise ones had the oil which the ignorant ones did not have. St. John Chrysostom believers this oil refers to the good and righteous deeds that distinguish the live man from the dead one. The believer offers his sanctified senses to the Groom in faith that works in love (Gal 5:6). He comes forth to the Groom carrying his practical attributes in all his senses, emotions and actions. If we take the tongue as an example, St. John Chrysostom says, “When your tongue is like that of Christ’s, and your mouth becomes that of the father’s, you hence become a temple for the Holy Spirit. So, what kind of honor is that? If your mouth is made of gold and precious stones, it will not shine like this lowliness and humility. What more love is there than that mouth that knows no insults, but it is rather used to bless and utter the good words?” As for the ignorant ones, these have carried their lanterns, but were unable to possess the holy oil, that is, the good deeds in the Lord. They rather carried the deed faith, and the worshiping appearance. When daytime is over, when man could have https://coptic-treasures.com/ evoked, then comes the nighttime when no work could be done. It is not possible for anyone to barrow oil from someone else, and thus they are unable to encounter the Groom, for the Lord says, (Matt 25:10) “And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut.” They do not encounter the Groom as the wise ones do, but they remain out where the door is shut. Indeed, the son of man will appear on the clouds, and will speak with the evil ones to condemn them. But they will not obtain his glory, and neither will they realize his mysteries. They will see him only as the fearful Son of Man, and will only see his eyes kindled in fire. In other words we can say, the glory obtained by the saints becomes to the evil ones a thing of fear and terror, and they will to see in the Lord any glory, but rather terror! As for the wise ones, their hearts, or rather their inward eyes are pure, and could see God and could enjoy his splendor, as the Lord says, (Matt 5:8) “Blessed are the pure in heart, for they shall see God.” What happens to the virgins is not a new thing; for it is an extension to what they did on earth. The wise virgins are blessed with the new life, as a life of partnership and unity that they practiced on earth. The wise ones enjoy the new inward life as a life of partnership and in unity with the Groom, but they live out of the doors even when they are on earth, and even if they have the appearance of the life of worship and preaching as well. At this point, he who has chosen to enter with Christ to live for eternity, has the right to see him in eternity, face to face. Whereas he who has accepted to stay outside, will not be able to see the Lord as a Groom, and to enter his eternal wedding with him, since he is far away from the kingdom. It is not surprising that the Lord says, “I do not know you,” for they have not entered with him in real partnership, and neither have they seen his glory inside them. St. Augustine comments on the parable of the wise virgins and the ignorant ones by saying, “Who are the ten virgins, who five of them are wise and five are ignorant? This parable, or this analogy I do not think applies to those women called ‘virgins’ in the church because of their great sanctity. I think it applies to the entire church. It does not apply to the priests alone about whom we spoke of yesterday, or to the congregation alone, it rather applies to the whole church.” Why was the number of each group only five? Every soul in the body is known by number five, for the five senses are used. The body is unaware of anything except it be through the entrance of the five doors. Visualizing, hearing, smelling, touching and tasting. He who controls his vision, his hearing, his tasting, his touching, and his smelling away from what is impure, carries the title of ‘virgin’. It is good for man to keep his senses away from the blemished temptation, and in this way every Christian soul will have the name ‘virgin’. So why are five of them acceptable, whereas five others are rejected? https://coptic-treasures.com/ It is not enough that they are virgins, and that they are carrying lanterns. They are virgins because they have kept themselves away from the defiled pleasures of the senses. They also have lanterns for the good deeds they made, and that the Lord spoke of (Matt 5:16) “Let your light so shine before men, that they may see your good works and glorify you father in heaven.” At another time he tells his disciples (Luke 12:35) “Let you waist be girded and your lamps burning.” By the girding he means the ‘virginity,’ and the burning lanterns mean the ‘righteous deeds!’ The word ‘virginity’ is usually not attributed to those who are married. But here he means the virginity in the faith, which represents the crowned purity. Therefore my blessed brethren, know for sure that every person and every soul that has the imperishable faith, by which you control the impure things, and by which you make the good deeds, this person is worthy of being called ‘virgin’. In every church that has its members as virgins, youths, married ones there are given the name of ‘virgin.’ How so? Listen to the words of the apostle about the church in general, and not about the virgin women alone (2 Cor 11:2) “For I have betrothed you to one husband that I may present you as a chaste virgin to Christ.” Due to his fear of Satan the corrupter of purity, the apostle went on to say (2 Cor 11:3) “But I fear lest somehow, as the serpent deceived Eve by his craftiness, so your minds may be corrupted from the simplicity that is in Christ.” Few are the ones who have the physical virginity, but it is appropriate for all to possess the spiritual virginity. To keep yourself from corruption is a good thing, and thus the soul receives the title of ‘virginity.’ If the righteous deeds are praiseworthy, and have been likened to lanterns, then why are five of them accepted whereas the five others are rejected? How can we distinguish between them? The wise virgins carried oil, which is love. This is why they have slept with the foolish ones, which is, they lay in their graves (1 Thes 4:13). If the bridegroom is slow in his coming, where thousands of years pass by, from Adam’s time to the Lord’s coming yet in a moment, in the blink of an eye, at the last trumpet (1 Cor 15:52) when the wise virgins hear his voice, they find the oil with them and so light their lanterns. As for the foolish ones they ask for oil but they cannot find it! St. Augustine believers those foolish ones represent those monastic people who, because of their monasticism, they have become virgins, but this was to please people, and not to please God. They carried the lantern for people to praise them, yet inwardly they had no oil which God sees in the heart.” St. Jerome warns us in the same spiritual outlook, saying, “You may lose the virginity by merely one thought. The evil virgins are those of physical virginity without the spiritual one. These are foolish, for they have no oil, and they are thus cast out by the bridegoom” 2. The Parable of the Talents: https://coptic-treasures.com/ (a) In this parable the Lord offers his servants money. He gives to one five talents, to the other two talents, and to the third only one talent. Each one is given according to his capability (Matt 25:14,15). The Lord is not miserly in distributing his he gifts, and is not partial to anyone on account of the other. But he knows how to distribute to each one according to his potential. What God has given us as talents has not been given haphazardly, for he knows what is appropriate for each member for his own salvation. This urges us not to be puffed up against those of lesser talents, and not to envy those of greater talents than ourselves, but we rather have to thank him who grants the talents, for it is enough that this is given to us by his own hands. The apostle says, (1 Cor 12:4-6) “There are diversities of gifts, but the same spirit. There are differences of ministries, but the same Lord. And there are diversities of activities, but it is the same God who works all in all.” St. Augustine in one of his sermons to his congregation, congregation, confirms to them that all have talents given to them by God. He said to them, “Do not assume that this work concerning the usage of talents does not concern you as well. Indeed, you cannot work from this highly important position, but you can act in as much opportunity as you are allowed. Wherever Christ is attacked, defend him, answer those who grumble, rebuke those who blaspheme, and do not befriend them. Fulfill your duties in your homes. The bishop is called so, because he takes care of others and listens to them. Hence, every person who is head of his home, let him do the work of the bishop, paying attention to the faith of his household so no one falls to heresy: neither a wife, nor a son, nor a daughter, nor a servant to himself, for they were all bought for a great price. Do not neglect the least of those pertaining to yourself, but rather be concerned vigibuttly about the salvation of all members of your household. If you do so, then you have made use of the talent, and you are not counted as slothful servants, and you will not fear the terrible penalty.” (b) God is not expectant of any gain, and he is not concerned about the quantity; he is rather concern about the loyalty of his servants or their negligence. What the servants of the five and the two talents have profited is only ‘the honesty in the job.’ They were worthy to be in charge of a big amount. But as far those of one talent, their problem is their carelessness, for he has hidden the talent, and has led an idle life. (c) Profit begets more profit, and loss begets more loss, and sin gives birth to more sin. The one who had the five talents, because he gained five more talents, he was appointed over more, by entering to his master’s wedding. Moreover, he was given the talent that the careless servant had neglected. As for the owner of the one talent, because he was careless and lived an idle life, he not only did not gain another talent, but he also lost the one he had and he fell into another sin, which is his accusation of his master by saying he was cruel and unjust. He said to him (Matt 25:24,25) “Lord, I knew you to be a hard man, reaping where you have not sown, and gathering where you have not scattered seed. And I was afraid, and went and hid your talent in the ground.” The life of laziness and idleness urged him to accuse his master of cruelty. Consequently this motivated him to fear. Each sin led to another one. As Father John of Kronstadt says, “Every sin that https://coptic-treasures.com/ seems to be simple and unimportant leads to greater sins. This is why we have to resist it at the very beginning and crush is down.” One of the most important sins that seems simple but it is actually destructive is negligence or idleness. St. Cyril the Great says, “Because St. Paul knew that laziness is the door to perishing, he said (1 Cor 9:16) “Woe is me if I do not preach the gospel!””” (d) When the master began to condemn his servants and asked them for the account, he began with those who had the five talents, then the two talents, and lastly him who had the one talent. Whenever the talents are more, our condemnation begins ahead of others, and we are asked for more. (e) The reward is (Matt 25:21) “Enter into the joy of your Lord.” This is the entrance to the eternal wedding so as to stay inside. As for the punishment it is (Matt 25:30) “Cast the unprofitable servant into the outer darkness.” This means begin unable to enjoy witnessing God’s light, but to remain outside in the dark. Those who enter are found to remain inside, and it is impossible to get them out, and vice versa, those outside can never enjoy what is inside. St. Augustine speaks of this inward joy when he comments on the Lord’s words (John 6:37) “All that the Father gives me will come to me, and the one who comes to me I will by no means cast out.” What kind of ‘inside’ is it that no one comes out of? It is an inward life that is absolutely perfect, and sweet shelter! What a hidden dwelling, of no dissensions, of no bitter wicked thoughts, of no passionate temptation, and corruption of sonows! Is this not the secret place that the worth servant enters? It is he to whom the Lord says, “Enter into the joy of your Lord.” Father John of Kronstadt speaks of this eternal heavenly joy as a normal extension to our spiritual and heavenly life that we live here on earth, for he says, “Our variable earthly service to our king and our nation is an image of our major service to our heavenly king. This has to continue everlastingly, it is he who is to be truly served before all others. The earthly service is the experience and first service for the heavenly one.” The Symbolic Interpretation of the Parable: The owner of the five talents refers to the believer who offers his five sanctified senses to the heavenly Bridegroom. He declares the work of God’s Holy Spirit in his body as well as in his soul so he would be totally for the heavenly Lord. In other words, this refers to the man who is kindled by God’s gift through his five doors, which are his senses. As for the owner of the two talents, this refers to the believer whose love for his brother in the Lord has filled his heart, for the two have become one in the Lord. For this same reason, we find the good Samaritan offering two denarii’s for the innkeeper as a sign of his love to the wounded man. Also, the widow whom the Lord praised, by her offering two cents as a sign of her love to God, and to her needy brethren. In the tomb of https://coptic-treasures.com/ the Lord Jesus, two angels were found, one at the head and the other at the feet; a sign of the love that has bonded those in heaven with those on earth. They have therefore become one body in the Crucified Lord. The Lord himself declared to the two Amos disciples, manifesting he reveals himself and his mysteries to the loving hearts. Hence, the owner of the five talents, and of the two talents, they have both obtained the eternal reward due to their love to God and to the people. But as for the owner of the one talent, which he hid in the ground, this refers to the selfish man who words for his own account alone. He is not tied in any love to God or to man, but is centralized in himself in all selfishness which is able to bury him in the dust. 3. The Coming of the Son of Man: After the Lord had spoken of the virgins awaiting their Bridegroom, and the wise servants in expectation of their master’s coming to take them in to the joyful wedding, the Lord revealed more clearly this find coming. Firstly: (Matt 25:31) “When the Son of Man comes in his glory;” The Lord confirms (John 5:22) “For the Father judges no one, but has committed all judgment to the Son.” St. Augustine comments on this, declaring the incarnate Son is the one who will judge, so that the evil ones may not see the glory of God. Their vision will stop short at the boundary of the physical form which will appear terrifying to them, “He will appear in the form of a slave to the slaves, and will keep the form of God for his sons.” Secondly: He grants the kingdom to those who offered love to the little ones as if to the Lord Jesus himself. As St. Jerome says, “Every time you stretch your hand in donation, remember Christ.” He moreover says, “The real temple of Christ is the believer’s soul, so let us ornament and clothe it. Give it donations, and let us welcome Christ who is in this soul! Of what use are the walls decorated with precious stones, if Christ is in poverty, in the fear of dying because of hunger?” St. Kaprianous says, “How can Christ declare this more clearly? How can he urge us more to do righteousness and mercy than his saying that all what you give to the poor and needy is only given to himself. He also said he is grieved for the sake of the poor and needy if they do not take from us. If anyone is in the church and does not give for the sake of his brother, let him think of Christ and he may be touched. He who does not think of his servant colleague, the suffering poor one, might think of his God who dwells in this rejected man.” St. Ambrosios furthermore says, “What treasures are these to Christ better than those miserable ones that Christ loves to be seen in them? If you serve the poor, you only serve Christ.” Donation does not stop at the materialistic aspect, but we have to pour out love as perfume with which we rub our Saviour’s feet by means of these little ones, that is, those destroyed and needy souls. As St. Ambrosios says, “Christ dies once, and was buried only once, and yet he desires the perfume to be poured on his feet everyday. Who are https://coptic-treasures.com/ those counted as Christ’s feet on whom we pour the perfume other than those about whom he said (Matt 25:40) “Assuredly, I say to you, inasmuch as you did it to one of the least of these my brethren, you did it to me.” these are the two feet that were refreshed by the woman mentioned in the Gospel, and were washed with her tears.” Thirdly: The Lord offers his heavenly kingdom to those who, they themselves, have become his kingdom during their estranged life. They have preceded in carrying him in themselves as a kingdom in which his glory shines on them. St. Augustine comments our the Lord’s words (Matt 25:34) “Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.” This means you were the kingdom, but with no authority to judge, come so you could reign! You are the ones who were previously in the hope alone, but now, you have obtained the authority as our actual fact! Therefore, God’s house is like this, his temple, the heavenly kingdom, is still being constructed, executed and getting ready for the assembly. In it there will be places which the Lord is preparing now, and also these places were actually prepared as the Lord has promised.” Fourthly: The Lord Jesus has offered his kingdom to his believers, since “it was prepared for you from the foundation of the world.” When the wicked ones are east out, the Lord says about the eternal hellfire (Matt 25:41) “into the werlasting fire prepared for the devil and his angels.” The Lord has not prepared man for the outer fire, but rather for the eternal kingdom. The wicked ones have chosen themselves to be thrown out into what was prepared for others, that is, for ‘Satan and his angels.’ Finally: the kingdom we see and hope for, is to enjoy the Lord Jesus himself, who is the mystery of our eternal joy. He reigns in us, and we dwell in him forever. As St. Kaprianous says, “Christ himself, dear brethren, is God’s kingdom that we are eager for from day to day, that it should come. His coming is our passion, and we wish it to be manifested in us soon. Since he himself is our resurrection, in him we resurrect. Let us understand that God’s kingdom is he himself, for in him we reign.”
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