"Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept." (Matt. 25:1-5)
Christ is the bridegroom of the parable. (Mark 2:18-20) The going forth to meet the bridegroom must therefore represent a movement on the part of the Lord's people to meet Christ at his coming, for the subject of the discourse of Matthew twenty-four and twenty-five is the coming of the Lord. The word of the Lord is the lamp. (Ps. 119:105) All the virgins took their lamps. The foolishness of a part of the virgins consisted in their taking simply the theory of the truth, without that earnest consecration to the Lord which would develop the graces of the Spirit in the heart of the believer. This work is represented in the parable by "oil in their vessels." The tarrying of the bridegroom must represent some disappointment on the part of those going forth expecting to meet their Lord.
The Time when the Parable Applies
The word "then," with which the parable opens, gives us a clue to the time of its application. It follows close upon what had been stated in the previous chapter, not after the Lord's second coming, but after the parable of the fig-tree had been proclaimed, announcing that Christ's coming is "at the doors," and that the generation has come which will not pass until Christ himself appears in the clouds of heaven. It also applies at a time when some of the servants who have been giving the message say in their hearts, "My Lord delayeth his coming; and begin to smite their fellow-servants, and to eat and drink with the drunken."
Smiting their Fellow-Servants
These have been "fellow-servants," harmoniously proclaiming the same message; but now a part of them turn from that which they have taught, and "smite" their fellow-servants who are giving the "meat in due season"-declaring the needful preparation to meet the soon-coming Lord. They "smite" in the same manner that it was proposed to smite Jeremiah. The people said, "Come, and let us smite him with the tongue, and let us not give heed to any of his words." (Jer. 18:18) So did these servants begin to teach in a manner to hinder the work of the "faithful" servants. This same class are thus addressed, "Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee." (Rev. 3:3)
The parable of the virgins applies at a time when "fellow-servants" are turning from the message of the near coming of the Lord, and "begin to smite." They also begin to do something else-to "eat and drink with the drunken." They join in feasting with those who wish to gratify their appetites. Solomon said of such, "Be not among winebibbers; among riotous eaters of flesh; for the drunkard and the glutton shall come to poverty." (Prov. 23:20-21)
The First Disappointment
The inquiry will now arise, "What was there in the advent experience that answers to these statements?" There were movements which accord fully with the prophecy. Those giving the message down to April, 1844, labored among the churches, and the ministers of the various churches united with their efforts. Thus they were "fellow-servants."
Those giving the message taught that the twenty-three hundred days of Dan. 8:14 would terminate with the Jewish year 1843, which would be in our year 1844. They proclaimed the hour of God's judgment to come at the close of that period. Every denomination in the land at that time held that the judgment day would be introduced by the second coming of our Lord. Thus it will readily be seen that the Adventists supposed the Lord would come at the close of that prophetic period. They said, "This period may terminate with the month, March 21, 1844, the last of the natural Jewish year 1843." So they looked to the last of March or the first of April, 1844, as a time when the Saviour might come.
Evil Servants Developed
When the last of March came, and passed by, and the Lord did not come, those who had previously labored with the Lord's messengers, but had not from the heart fully consecrated their lives to the message, turned against it, began to oppose the work, and to do all in their power to hedge up the way of those who still continued teaching the doctrine of the Lord's near coming and the judgment hour message. "In their hearts" they said, "My Lord delayeth his coming." With their lips they now taught that all the world must be converted before the Lord would come; that the Jews must all return to Palestine, and establish their temple service in Jerusalem, before Messiah would come. Some even taught that Christ's coming was a "spiritual coming," that it took place at conversion, and also at the death of his people.
Giving "Meat in due Season"
While these thus turned against their fellow-servants, those who still held fast the faith were calling the believers together in halls and groves, giving them the "meat in due season"-showing them that the signs of the times and fulfilled prophecy declared, the same as before their disappointment, that Christ's coming was "near, even at the doors."
Church Feasting
While they were doing this there began what was before unknown in Protestant churches-the calling of the people together in the church for feasting and "making of sport." All who would come were invited to partake with them of their dainties.
The first we ever heard of anything of this kind in America was in the month of May, 1844, just after the disappointment. It was on this wise: While William Miller, in a hall in Rochester, N.Y., was instructing and exhorting several hundred Adventists, telling them, "We are in the tarrying time of Matthew twenty-five; hold fast your faith; we shall soon have more light on this matter," there was appointed in the basement of one of the largest meeting-houses in Rochester, "a festival." A crowd of people came together, both church members and unbelievers, and while the president of a theological college made fun for the crowd by ridiculing William Miller, they sold to them oysters, ice-cream, sweetmeats, and for twentyfive cents a small pamphlet which this man had prepared. The book was called An Expose of Millerism.
In less than a fortnight from that time another denomination in the same city appointed "a festival" in a public hall, charging twenty-five cents admission, and inviting all who would to come and partake with them of their oysters, ice-cream, cake, and sweets. Then and there began this modern feasting in churches, which has developed into "crazy socials," "grab bags," "fish ponds," "kissing bees," and so on. This feature of feasting in churches has grown to that extent that now a modern church building is not up to the standard unless it has its kitchen, pantry, and dining-room. This state of things is that which began in the "tarrying time," just as designated in the parable.
Wm. Miller himself speaks of the incident that occurred in Rochester in the following words: "One of the D.D.'s in Rochester, Mr.LLL, of the LLL church, wrote a pamphlet against Millerism, called his lords and ladies into the house of the Lord, made a great feast of oysters and other 'picnics,' Belshazzar-like, drank their coffee and tea, ate their costly delicacies and sold their ice-cream and sweetmeats, and his pamphlet against the second advent of the dear Saviour.
"The night before I left, another of the reverend gentlemen had a picnic feast at a public house, or hall, and sold as above, his tickets, ice-cream, and sweetmeats. I was happy to hear that some of the churches of the different sects did not approve of such Babylonian feasts; and I do hope, in my soul, that not all of these sectarian churches will be found 'eating and drinking with the drunken' when Christ shall come. I am astonished that these reverend gentlemen do not see themselves in the glass of God's word; and I would recommend them to read Luke 14:12-14; Matt. 24:48-51; Luke 13:25-28; 2 Peter 2:13; Jude 10-21. These are the last times surely."
If Elder Miller had obtained a view of what the churches have since entered into, in their donation parties, with "ring guess-cakes, ten-cent kissing bees, donkey shows, crazy socials, holy lotteries," and other chance game arrangements, etc., he would have recoiled with holy horror.
The Tarrying Time
The Adventists found consolation in the scriptural fact that when the announcement was made of the near coming of the Lord there would be connected with it a "tarrying time." This they saw in our Saviour's words in Matt. 25:5, 6, and in Hab. 2:1-3.
As to their attitude in the spring of 1844, we quote from the Midnight Cry of May 9, 1844:-
"Having passed the point of the apparent termination of the prophetic periods, we are placed in a position which God foresaw his children would be placed in at the end of the vision; and for which he made provision, by the prophet Habakkuk, when he says, 'I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved,' or as it reads in the margin, 'argued with.' 'And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end [of the prophetic periods] it shall speak and not lie: though it tarry [beyond their apparent termination], wait for it; because it will surely come, [in the fullness of the prophetic times, beyond which] it will not tarry.' (Hab. 2:1-3)
"That this admonition has reference to the present time, is evident from Paul's quotation of it in Heb. 10:36-39: 'For ye have need of patience, that after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith; but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.'
"We believe that we are occupying that period spoken of by the Saviour, when the bridegroom tarries (Matt. 25:5)-to which the kingdom of heaven should be likened,-when 'that evil servant [there having been an apparent failure in the time] shall say in his heart, My Lord delayeth his coming, and shall begin to smite his fellow-servants, and to eat and drink with the drunken,' and the Lord should 'come in a day when he looketh not for him.'
"We believe that we are now occupying that period of time spoken of by Peter, when their 'judgement now of a long time lingereth not, and their damnation slumbereth not;' where they were to 'privily bring in damnable heresies.' (2 Peter 2:1,3) These, Peter says, were to be, even as there were false prophets when the Scriptures were indited. As therefore they of the house of Israel said, 'The days are prolonged, and every vision faileth,' (Eze. 12:22) so must there have been a time when there would be an apparent passing of the time, that the scoffers of 2 Peter 3:4 might inquire, 'Where is the promise of his coming?' and flatter themselves that 'all things continue as they were from the beginning of the creation.'
"We believe it was in view of such a tarrying of the vision that the apostle James said, 'Be patient, therefore, brethren, unto the coming of the Lord;' 'be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.' And, 'Behold, the Judge standeth before the door.'
"And we believe in anticipation of the passing by of the expected time that our Saviour admonished us, in the twelfth chapter of Luke, 'Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their Lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately.' (Luke 12:35-36) To wait implies a passing of the time, for till that time we do not wait. Therefore our Lord adds, 'Blessed are those servants whom the Lord when he cometh shall find watching.'
"We shall continue, God willing, to proclaim, 'Behold, the Bridegroom cometh; go ye out to meet him;' and, 'The hour of his judgment is come.' And we trust we shall not fail to continue to cry aloud to the world and church, to arouse themselves from their songs of 'peace,' and to listen to God's overtures of mercy. We intend to continue waiting and watching for the coming of the Lord, believing that it is just upon us."
A Vindication of Their Work
A good idea as to how the Adventists viewed their work previous to March 21, 1844, and just after that date, can be obtained by reading the following quotation, taken from an article under the caption, "Vindication," in the Advent Herald of Nov. 13,1844, published by J. V. Himes, S. Bliss, and A. Hale:-
"We were not hasty in embracing our opinions. We believe that we were honest and sincere inquirers after truth. We obeyed our Saviour's command to search the Scriptures. We relied not upon our own wisdom; but we looked to God for guidance and direction, and endeavored to lay ourselves upon his altar, trusting that he would direct our footsteps aright. We examined all the arguments which were advanced against us with a sincere desire to know the truth and be kept from error; but we must confess that the varied and multiform positions of our opponents only confirmed us in our views. We saw that whether we were right or wrong, our opponents could not be right; and they had no agreement among themselves. The arguments of each were so weak and puerile that they were under the necessity of continually undoing what they had themselves done; and by their opposite and contradictory views they demonstrated that however they might regard our opinions, they had no confidence in the opinions of each other. And, moreover, there was not a cardinal point in our whole position in which we were not sustained by one or more of those who labored to disprove the immediate coming of the Lord. While we had the literal rendering of the Scriptures to sustain us, our opponents endeavored in vain to prove that the Scriptures are not to be understood literally, although every prophecy which has been fulfilled has been so in its most literally minute particulars.
The Disappointment Explained
"But the time-the year 1843, the Jewish year-passed, and we were disappointed in not beholding the King in his beauty. And all who opposed us honestly supposed that every distinctive characteristic of our belief had been demonstrated to be false; and that we should, as honest men, abandon our whole position. And therefore it was with surprise that they saw us still clinging to our hope, and still expecting our King.
"We, however, in our disappointment, saw no reason for discouragement. We saw that the Scriptures indicated that there must be a tarrying time, and that while the vision tarried we must wait for it. We saw also that with the end of the year the period could not be fully terminated, even upon the supposition that our chronology was correct; and that they could only be fulfilled some time in the present year; and yet we frankly and fully admitted to the world that we were mistaken in the definite point to which we had looked with so much confidence; but while we were thus mistaken, we can see the hand of God in that matter. We can see that he has made use of that proclamation as an alarm to the world, and a test to the church. It placed his people in an attitude of expectation. It called out those who were willing to suffer for his name's sake. It demonstrated to whom the cry of the Lord's coming was tidings of great joy, and to whom it was an unwelcome sound in their ears. It has shown the universe who would welcome the Lord's return, and who would reject him at his second, as the Jews did at his first advent. And we regard it as a step in the accomplishment of God's purpose, in this 'day of his preparation,' that he might lead forth a people who should only seek the will of the Lord, that they might be prepared for his coming."
History of the Movement after March, 1844
A brief history of the advent movement after March 21, 1844, is set forth in the following, taken from the Signs of the Times of Oct. 31, 1844:-
"After the passing away of 1843,- the Jewish Year, -the great body of the Adventists settled down in the belief that we could henceforth reckon on particular times with no degree of positiveness. They believed that we were where our chronology points, at the end of all the prophetic periods, at the termination of which the advent is expected; and that while we should have to wait only the little while that our chronology might vary from God's time, yet they believed that we could have no more clue to the definite time. They had all taken their lamps and gone forth to meet the Bridegroom; but the Bridegroom had tarried beyond the time (1843) in which he was expected. During this tarrying of the vision, it seemed to be the determination of all to wait for it, believing it could not be delayed, and that it might be momentarily expected. It was, however, soon very evident that multitudes were forming plans for the future, which they would not form if they believed the Lord would come this year; and that they had fallen asleep with regard to a realizing sense of the Lord's immediate appearing. In other words, they thought he might come any day, or that it might be delayed some little while, during which they might enjoy a refreshing repose. Well, this was as our Saviour said it would be, 'While the Bridegroom tarried, they all slumbered and slept.'
Attention Called to the Autumn of 1844
"As early as May, 1843, Brother Miller had called our attention to the seventh month of the Jewish sacred year, as the time of the observance of those types which point to the second advent; and the last autumn we looked to that point of time with much interest. After it had passed away, Brother S. S. Snow fully embraced the opinion that, according to the types, the advent of the Lord, when it does occur, must occur on the tenth day of the seventh month; but he was not positive as to the year. He afterward saw that the prophetic periods do not actually expire until the present year, 1844; he then planted himself on the ground that about the 22nd of October-the tenth day of the seventh month of this present year-we should witness the advent of the Lord of glory. This he preached in New York, Philadelphia, and other places during the past spring and summer; and while many embraced his views, yet no particular manifestation of its effects was seen until about July.
Crops Left in the Fields
"In the early part of the season some of our brethren in the north of New Hampshire had been so impressed with the belief that the Lord would come before another winter, that they did not cultivate their fields. About the middle of July,-which was the evening of the midnight of the Jewish day-year (eveningmorning, reckoning from the new moon of April, the commencement of this Jewish year), others who had sown and planted their fields were so impressed with a sense of the Lord's immediate appearing, that they could not, consistently with their faith, harvest their crops. Some, on going into their fields to cut their grass, found themselves entirely unable to proceed, and, conforming to their sense of duty, left their crops standing in the field, to show their faith by their works, and thus to condemn the world. This rapidly extended through the north of New England.
The Judgment to Precede the Advent
"During the same time our brethren in Maine had embraced the view that the judgment must precede the advent; that it synchronized with the harvest, and was not only at the end of the world, but occupied a period immediately preceding the end. In accordance with this view, they thought that we were in the judgment, that the dividing line was being drawn, and that the servants of God were being sealed in their foreheads, the accomplishment of which would be the signal for the four angels holding the four winds of the earth (Rev. 7:1), to loose their hold.
A Midnight Awakening
"About the middle of July the blessing of God in reclaiming backsliders began to attend the proclamation of the time, and those who embraced either of the views referred to, manifested a marked change in their deportment, and a sudden waking out of sleep, as was predicted. 'At midnight there was a cry made, Behold, the Bridegroom cometh; go ye out to meet him. Then all those virgins arose and trimmed their lamps.' From July these movements were in different parts of New England, and distinct from one another; but they were all attended by the blessing of God in reclaiming many whose lamps had well-nigh gone out, and in the sanctification of his saints. At the Exeter camp-meeting, all these influences met, mingled into one great movement, and rapidly spread through all the advent bands in the land."