Nov 12, 2023: 32nd Sunday in Ordinary Time (A)

1st Reading – Wisdom 6:12-16

Resplendent and unfading is wisdom,
and she is readily perceived by those who love her,
and found by those who seek her.
She hastens to make herself known in anticipation of their desire;
Whoever watches for her at dawn shall not be disappointed,
for he shall find her sitting by his gate.
For taking thought of wisdom is the perfection of prudence,
and whoever for her sake keeps vigil
shall quickly be free from care;
because she makes her own rounds, seeking those worthy of her,
and graciously appears to them in the ways,
and meets them with all solicitude.

All societies have some type of wisdom tradition that provides instruction on how to live a meaningful and virtuous life. Ancient Israel was no exception.

There are six books of Wisdom literature in the Old Testament: Job, Proverbs, Psalms, Ecclesiastes, Song of Songs, Sirach, and Wisdom (or The Wisdom of Solomon).

Today’s first reading extols the value of wisdom and the virtues it bestows upon those who seek it.

Resplendent and unfading is Wisdom,

Wisdom is radiant and enduring.

Proverbs tells us that Wisdom “is more precious than corals, and none of your choice possessions can compare with her” (Proverbs 3:15).

and she is readily perceived by those who love her, and found by those who seek her.

The personification of wisdom as a woman in ancient Israel, despite its patriarchal societal norms, is a remarkable and significant aspect of Israelite wisdom literature. Among other things, this personification demonstrates that wisdom transcends gender and can be embodied by both men and women.

Here, Woman Wisdom is described as accessible to those who earnestly seek here — and actually, the love of Wisdom (philo-sophía, i.e. philosophy) and the search for Wisdom are evidence that one is already wise.

She hastens to make herself known in anticipation of men’s desire; whoever watches for her at dawn shall not be disappointed, for he shall find her sitting by his gate.

The desire for Wisdom is uppermost in the minds of the wise, as seen by their diligent search for her at the break of dawn.

It’s noteworthy that while the wise search for Wisdom, Wisdom also searches for the wise. Hence she is found sitting by the gate, not isolated in a royal palace or hidden in some far-off place.

For taking thought of her is the perfection of prudence, and whoever for her sake keeps vigil shall quickly be free from care;

Those who pursue wisdom on a daily basis, (i.e., those who “keep vigil” for Wisdom’s sake) are free from worry. They are always ready for whatever life brings.

This is exactly what Jesus teaches in our gospel reading today.

because she makes her own rounds, seeking those worthy of her, and graciously appears to them in the ways, and meets them with all solicitude.

Once again we see Woman Wisdom graciously seeking out mankind.

There is a bit of a paradox here: Humanity is always in search of Wisdom because she is just out of reach, and yet Wisdom is always available, waiting for them, seeking them.

Wisdom permeates all of reality, but at its deepest level. Only those who are willing to venture into the deepest realms of experience will find her. Those who do are blessed with peace, security, meaning, and fulfillment.

And once she has been found, she can be seen everywhere.

2nd Reading – 1 Thessalonians 4:13-18

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.
For if we believe that Jesus died and rose,
so too will God, through Jesus,
bring with him those who have fallen asleep.
Indeed, we tell you this, on the word of the Lord,
that we who are alive,
who are left until the coming of the Lord,
will surely not precede those who have fallen asleep.
For the Lord himself, with a word of command,
with the voice of an archangel and with the trumpet of God,
will come down from heaven,
and the dead in Christ will rise first.
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.
Thus we shall always be with the Lord.
Therefore, console one another with these words.

Saint Paul’s instruction in today’s second reading is about the final coming (parousía) of the Lord, a topic that takes center stage in both of his letters to the Thessalonians.

Some of the Christians in Thessalonica had died, causing distress within the community. Faced with the uncertainty of whether their departed loved ones would share in the resurrection with Christ upon his coming, they sought guidance from Paul. Their main concern was whether those who had died had missed the opportunity to rise with Christ.

We do not want you to be unaware, brothers and sisters,

This is a favorite phrase of Paul’s when drawing attention to an important point (see 1 Corinthians 10:1 and 12:1; 2 Corinthians 1:8).

about those who have fallen asleep, 

Early Christians referred to those who died in the faith of Christ as having “fallen asleep” as a way to underscore the fact that death is not the end.

so that you may not grieve like the rest, who have no hope.

It’s perfectly understandable to feel sad when a loved one dies. This sadness is a sign of affection and piety, but unrestrained grief stems from hopelessness. This is what Paul wants to prevent.

“To be excessively downcast by the death of friends is to act like someone who does not have the spirit of Christian hope. A person who does not believe in the resurrection and who sees death as total annihilation has every reason to weep and lament and cry over those friends and relations who have passed away into nothingness. But you are Christians, you believe in the resurrection, you live and die in hope: why should you mourn the dead excessively?” (Saint John Chrysostom, Homilies on 1 Thessalonians)

For if we believe that Jesus died and rose, so too will God, through Jesus, bring with him those who have fallen asleep.

Paul assures the Thessalonians that those who have already died will rise with Christ.

Neither life nor death can separate the faithful from the love of Christ. (See Romans 8:38-39.)

Indeed, we tell you this, on the word of the Lord,

It’s unclear whether what follows is a private revelation or a saying of Jesus not recorded anywhere else. Regardless, it’s clear that Paul is speaking with the authority of Christ.

that we who are alive, who are left until the coming of the Lord, will surely not precede those who have fallen asleep.

At the end of time, all believers will be decisively joined with the Lord.

Those who are still living at that time will not have an advantage over those who have already died in terms of experiencing the resurrection.

For the Lord himself, with a word of command, with the voice of an archangel and with the trumpet of God, will come down from heaven, 

Paul pivots to a vivid description of the parousía itself, using apocalyptic imagery from Old Testament theophanies (e.g., Exodus 19:16).

Similarly, on the day of the parousía, God will exhibit his absolute dominance over all of creation.

and the dead in Christ will rise first.

The Thessalonians were concerned that their departed loved ones might miss the opportunity to rise with Christ, but here we see that they’re actually first in the procession to rise and meet the Lord.

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 seems to say that those who are still alive at this time will be taken up just as they are. Perhaps the reunion takes place “in the air” because it occurs in the heavenly realm, and not on earth.

Some commentators see Paul’s use of the first person plural (“we who are alive”) as an indication that he expected to be among those still living when the Lord comes. Others say that he used the first person plural simply because he was alive at the time of writing.

Regardless, Paul later makes it clear that he does not know when the second coming will occur; in fact, it will come “like a thief in the night” (1 Thessalonians 5:1-2).

Thus we shall always be with the Lord.

At the parousía, time ends and eternity begins.

Therefore, console one another with these words.

Paul concludes by encouraging the Thessalonians to find comfort and encouragement in these words about the future resurrection and the reunion of believers with the Lord. It’s important to remember that Paul is seeking to console them, not make a precise prediction of the future.

The hope of being with the Lord forever is a source of strength and consolation for the entire Christian community, throughout time.

Gospel – Matthew 25:1-13

Jesus told his disciples this parable:
“The kingdom of heaven will be like ten virgins
who took their lamps and went out to meet the bridegroom.
Five of them were foolish and five were wise.
The foolish ones, when taking their lamps,
brought no oil with them,
but the wise brought flasks of oil with their lamps.
Since the bridegroom was long delayed,
they all became drowsy and fell asleep.
At midnight, there was a cry,
‘Behold, the bridegroom! Come out to meet him!’
Then all those virgins got up and trimmed their lamps.
The foolish ones said to the wise,
‘Give us some of your oil,
for our lamps are going out.’
But the wise ones replied,
‘No, for there may not be enough for us and you.
Go instead to the merchants and buy some for yourselves.’
While they went off to buy it,
the bridegroom came
and those who were ready went into the wedding feast with him.
Then the door was locked.
Afterwards the other virgins came and said,
‘Lord, Lord, open the door for us!’
But he said in reply,
‘Amen, I say to you, I do not know you.’
Therefore, stay awake,
for you know neither the day nor the hour.”

Today’s gospel reading is commonly known as the Parable of the Ten Virgins, a teaching of Jesus about readiness for the kingdom of heaven.

Some cultural background helps us to understand the nuances of the story.

In ancient Palestine, a marriage unfolded in stages, beginning with betrothal (Matt 1:18). During this phase, the couple was considered technically married, but continued to live separately. After all the necessary arrangements between the two families were settled, the bridegroom went in a procession to the bride’s father’s house to meet his bride. Only then did the wedding feast begin.

Jesus told his disciples this parable: “The kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom.

The virgins in this parable are young unmarried girls, bridesmaids who are waiting at the bride’s house for the bridegroom to arrive.

Five of them were foolish and five were wise. The foolish ones, when taking their lamps, brought no oil with them, but the wise brought flasks of oil with their lamps.

There is no difference in status among the virgins. They are all included in the festivities, and they all brought their lamps.

The difference is in their preparedness: the foolish virgins lack foresight — they brought lamps but no extra oil to keep the lamps burning.

This contrast in behavior sets the stage for the contrasting outcomes that will follow.

Since the bridegroom was long delayed, they all became drowsy and fell asleep.

A common period of waiting ensues, during which both the wise and foolish virgins become drowsy and fall asleep.

Again, there is no difference in status — they all fall asleep, and no one was reprimanded for having done so. Their vigilance is determined by their preparedness, not by their ability to stay awake.

The group is waiting because the families are settling the details of the marriage, including the negotiation of the dowry. Because this could be a long and intricate process, no one knew for sure when the groom would be coming.

At midnight, there was a cry, ‘Behold, the bridegroom! Come out to meet him!’ Then all those virgins got up and trimmed their lamps.

The bridegroom arrives in the middle of the night, adding a sense of urgency to the situation.

The foolish ones said to the wise, ‘Give us some of your oil, for our lamps are going out.’ But the wise ones replied, ‘No, for there may not be enough for us and you. Go instead to the merchants and buy some for yourselves.’

A crisis point is reached. The unprepared bridesmaids are forced to go buy oil for their lamps.

While they went off to buy it, the bridegroom came and those who were ready went into the wedding feast with him.

In the wedding tradition of the time, the waiting bride and her bridesmaids would greet the groom and his friends, then — in the light of the oil lamps carried by the bridesmaids — they would dance and sing their way to the groom’s house, where the feast was held.

Then the door was locked.

The delay proves crucial. The locked door symbolizes a missed opportunity.

Afterwards the other virgins came and said, ‘Lord, Lord, open the door for us!’ But he said in reply, ‘Amen, I say to you, I do not know you.’

The fate of the virgins reveals a harsh reality: When the kingdom of heaven arrives, there is an ultimate separation that cannot be altered. One is either prepared to enter the kingdom, or one is not. The unwise virgins were left behind not by accident but through their own negligence. (See Matthew 7:21-23; Luke 6:46.)

While the Parable of the Ten Virgins imparts valuable lessons about spiritual preparedness and vigilance, it is prone to misinterpretation. A parable is a teaching mechanism in which the audience is compared to someone in the story. The key to interpreting a parable is understanding exactly who the audience is being compared to; in this case, the disciples are compared to the virgins because they too await an arrival for which they want to be prepared (i.e., the end times), but they do not know when it will occur.

It’s important not to misinterpret a parable as an allegory. In an allegory, every character in the story symbolizes someone. If we treat this parable as an allegory, the wise virgins would stand for wise disciples and the groom would stand for Christ.

This would be a mistake because both the wise virgins and the groom act in unloving ways toward the unwise virgins. This could lead to the erroneous conclusion that Christians need not respond to the needs of others, or worse, that at some point the redeemer of the whole human race will lose his desire to redeem.

Other parables address questions about how we must respond to those in need and about God’s mercy, about God’s attitude toward those who do not say “yes” to the kingdom “on time.” This parable does not.

Therefore, stay awake, for you know neither the day nor the hour.”

Jesus concludes the parable with an exhortation that is simple but strong: Be alert (grēgoréō)!  You do not know when the end will come!

A faithful disciple will always be ready for the coming of the Lord, and this spiritual preparedness cannot be transferred to someone else.