“Then (at the time that when Adventist and others were awakening and looking for the bridegroom’s arrival) all those virgins arose and trimmed their lamps.” Their lamps once pointed them to A.D. 1844, but He “tarried.” A cry is now made that the tarrying time was thirty years (from A.D. 1844 to A.D. 1874), as paralleled by the thirty years of the Jewish age, from the birth of Jesus until He “came,” being thirty years of age. This cry proclaimed to the virgins that the “2,300 days” did end in 1844, but that the thing expected was wrong.

Instead of the “sanctuary cleansing” meaning the burning of the world, it is now seen that the sanctuary, or God’s dwelling-place, is the church, and therefore it is the church that is to be cleansed. It is to be cleansed by the separation of the wise and foolish virgins at the end of the tarrying time – 1874 – when the bridegroom came. When the cry is heard, the virgins begin to awaken. Some have of the oil (the spirit) in their vessels (themselves), as well as in their lamps (the word). These are able to see.

To see what?

That the Bridegroom is coming merely?

No, they all knew that, but it enables them to see the time of his coming and to again go forth by faith as before.

As the lamp shed forth light on time at the first going forth, so it shed light again on the same subject – the time – and that time was A.D. 1874. (As is confirmed by several prophecies, the “more sure word”) And bear in mind that the cry is made before morning – in the night, and that it announces the “Bridegroom” and further, if at all right – if it was the true cry, “the bridegroom came” as it had announced.

All of this has been wonderfully fulfilled; it seems to us. It was first seen that the night (6000 years) would end with A.D. 1873. There the Millennial morning began to dawn. And the monthly magazine, called the “Midnight Cry” ceased because the name was no longer applicable when the morning had begun to dawn. The editor of that magazine tersely remarked (page. 30),

“Will someone inform me how a “Midnight Cry” can be made in the morning?” 

The division between the wise and foolish virgins, the one part seeing the 1874 time as taught in God’s sure word of prophecy, and the others (the “foolish”) interested at first, but unable upon examination of the word to see any light upon the subject, is illustrated by the fact that the 15000 readers of the “Midnight Cry” dwindled down to about 2000. The others went to the “Eastern Question,” and etc.., to look for light, confessing that they no longer had light from the sure word of prophecy on the time of the bridegroom’s coming.

They took the paper, examined the arguments and apparently sought to get oil or light from the wise, but it must be an inward oil (the indwelling Spirit in the individual) that will reveal some of the deep things of God (Most especially that concerning the invisible presence of our Lord and the Harvest work even now taking place). Of this Spirit the wise can have enough for themselves but never enough to spare. Each virgin must buy for herself.

While the advent people have been used to a large degree as representatives in the movements of the parable, yet we do not think that it is confined to them, nor to people who were interested in the movements prior to the coming of our Bridegroom. (A.D. 1874.) The writer (Pastor Russell), among many others, was sound asleep, in profound ignorance of the cry, etc., until about 1876, when being awakened he trimmed his lamp (for it is still very early in the morning.)

It showed him clearly that the bridegroom had come and that he is living “in the days of the Son of Man.” Yes, the Bridegroom has come and is making up his jewels, and early before the servants of the house or the outside world are awake the chaste virgin church will be caught away to be united to her Lord.

“They that were ready went in with him to the marriage.”

Some time ago we supposed that this going in meant translation, but it now seems clear to us that it is a going in to a condition rather than a place; that it implies a withdrawing from the world and a coming in to a condition of special preparation for the marriage. This too has been fulfilled to a great extent, and particularly of late. The theme of most of our writers and public and private speakers has been Holiness – the “Wedding Garment” – for without holiness no man shall see the Lord. And this preparation still continues. Some are just awakening, and others are more nearly dressed in the spotless robes of Christ’s righteousness. It is a time of helping each other to put on the wedding dress. (“His Wife hath made herself ready.”)

Another parable (Matt 22:11) shows a work which must take place before the marriage, viz.: “When the King came in to see the guests.” This shows an inspection among those assembled, and one not having the wedding garment is cast out from the light of the position into which all had come; cast into “outer darkness,” the darkness which covers the world on this subject (the bridegroom’s arrival); the darkness in which the foolish virgins were when their lamps would not burn. These so cast out are not “counted worthy to escape the things coming on the world”, and consequently have part in the time of trouble, when there will be “weeping and gnashing of teeth.”

But when will our Lord be present as King?

We answer that the parallels of the Jewish and Gospel ages, so perfect throughout, indicate this point also. It was just three and a half years after John had announced Jesus as the Bridegroom (John 3:29) to the typical house of Israel, that He came to them as their “King.” “Behold, thy King cometh unto thee” was fulfilled the day Jesus rode into Jerusalem on the ass.

The parallel point in the Gospel age shows Him to have been due here as King in the Spring of 1878, just three and a half years after He came as Bridegroom, and sometime thereafter this parable must be fulfilled, and the King inspect the company assembled for the marriage supper. So, after 1878 we saw some (we wish there were none) cast out of the light into which all had come. As the light was on the time of the bridegroom’s coming, it would seem to teach that some would come to disbelieve the bridegroom’s presence.

Why? Because not clothed with the wedding garment. Many trusting in “ their own righteousness,” which is as “filthy rags,” endeavor to climb up some other way,” and win their way to eternal life.

After inspection, (and the faithful completion of our covenant, having been found faithful until death), we expect translation – to be “changed in a moment, in the twinkling of an eye” – to be “made like unto Christ’s glorious body,” and to be “caught up to meet the Lord in the air.” This will be our marriage – being made like and united to Him.

But the supper is apparently delayed until the company of our loved brethren – those who go through the trouble, and “wash their robes,” etc. – shall have “come up out of (after) the great tribulation,” because, after the marriage of the Lamb, the message goes forth: “Blessed are they that are called unto the marriage supper of the Lamb.” (Rev 19:9). Among this great company, whom no man can number, will doubtless be many of the foolish virgins. They have lost the position and honors of the bride, but evidently, ultimately get oil and may gain a place among “the virgins, her companions that follow her.” Psa 14:14.

When the Bridegroom says, in answer to their appeal, “I recognize you not,” we believe it has reference to His not recognizing any as part of His Bride when once that company is complete, or the door to that position closed.

Have you heard the cry, the knock announcing our Bridegroom’s presence? Are you awake?

Are you seeing to it that you are clothed with the righteousness of Christ as with a garment. See that, under His direction, you have it “without spot or wrinkle or any such thing,” and help one another, “and so much the more as you see the day approaching,” remembering that it is written, “The Lamb’s wife hath made herself ready.” Rev 19:7. R87

For more on this please see:

The Parable of the Wise and Foolish Virgins

Time Features of the Great Pyramid, Part 20 (The Jewish Double)

Time Features of the Great Pyramid, Part 29

(Further Time-Parallels in the Jewish and Gospel Ages)