Patristic Wisdom: Looking to the First Sunday in Lent

Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men because all sinned—(For until the law sin was in the world, but sin is not imputed when there is no law. Nevertheless, death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, who is a type of Him who was to come. But the free gift is not like the offense. For if by the one man’s offense many died, much more the grace of God and the gift by the grace of the one Man, Jesus Christ, abounded to many. And the gift is not like that which came through the one who sinned. For the judgment which came from one offense resulted in condemnation, but the free gift which came from many offenses resulted in justification. For if by the one man’s offense death reigned through the one, much more those who receive abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.) Therefore, as through one man’s offense judgment came to all men, resulting in condemnation, even so through one Man’s righteous act the free gift came to all men, resulting in justification of life. For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous. (Rom 5:12-19)

What has Adam’s guilt got to do with us? Why are we held responsible for his sin when we were not even born when he committed it? Did not God say: “The parents will not die for the children, nor the children for the parents, but the soul which has sinned, it shall die.” How then shall we defend this doctrine? The soul, I say, which has sinned, it shall die. We have become sinners because of Adam’s disobedience in the following manner.… After he fell into sin and surrendered to corruption, impure lusts invaded the nature of his flesh, and at the same time the evil law of our members was born. For our nature contracted the disease of sin because of the disobedience of one man, that is, Adam, and thus many became sinners. This was not because they sinned along with Adam, because they did not then exist, but because they had the same nature as Adam, which fell under the law of sin. Thus, just as human nature acquired the weakness of corruption in Adam because of disobedience, and evil desires invaded it, so the same nature was later set free by Christ, who was obedient to God the Father and did not commit sin.

Cyril of Alexandria, Explanation of the Letter to the Romans

Ancient Patterns of Prayer

St. Paul’s Lutheran - Hamel, IL

Michael C. Legaspi has written a piece for First Things trying to correct the common misconception of individualism in prayer and a call to return to

less a “dialogue” between man and God than a time to approach the King as loyal and humble subjects. The author makes an historic case for corporate prayer at set times per day.

I know of several churches that either purport or desire to be houses of prayer according to Jesus’ call to abide by God's desire: “For My house shall be called a house of prayer for all nations” (Isa 56:7). While this desire is worthwhile, the implementation generally boils down to having a group of people together praying, each as he or she desires, whereas the ancient view is more corporately engaged.

Once gathered, the faithful recite set prayers in a prescribed manner. The words and the position of the body (standing, prostrating, or kneeling) are important, as is the body’s geographic orientation (toward Mecca, toward Jerusalem, toward the East). The one who prays does so with mind, words, and body, in harmony with fellow adherents. At times set aside for prayer, the faithful are examples of fully integrated persons, positioned body and soul on a vertical axis that joins time and space and unites individual, community, cosmos, and creator.

For those concerned about the place of individual petitions, these are considered appropriate, but within the framework of first understanding who we are as a believing community coming together before our Sovereign.

The author references Muslim practice to enforce the point of regularity in Abrahamic faiths. While this is disappointing and unneeded, it does not deter from his thesis. I commend the article to you and leave you with his parting words:

Of course, prayer has been difficult in all eras. Every generation wrestles with pride, sloth, anger, and malice. Still, we have a good deal to learn and relearn from the tradition. In dwelling with the old prayers, we heed the words of the prophet, who told the people to “seek the ancient paths, where the good way is, walk in it, and find rest for your souls” (Jer. 6:16).

Patristic Wisdom: Looking to the Transfiguration

But I was established as King by Him
Over His holy hill of Zion,
Declaring the Lord’s decree.
The Lord said to Me,
“You are My Son,
Today I have begotten You;
Ask of Me, and I will give You
The nations for Your inheritance
And the ends of the earth for Your possession.
You shall shepherd them with an iron staff;
You shall shatter them like a potter’s vessel.” (Ps 2:6–9)

As God, you see, He is maker of all things: “Through Him everything was made, and without Him nothing was made,” and “through Him all things were created, things visible and invisible.” If He is Lord and Creator of all things, He is Lord and Master of what He created; yet while Lord by nature insofar as He is God, as man He also receives the lordship of all things. Since in former times particular care seemed to be lavished only on the Jews—“The people of Jacob,” Scripture says, “became the Lord’s portion, Israel his allotted inheritance”—and yet were rejected for gaining no advantage from the special care, properly He transfers his care to the nations, without having been uncaring towards them in former times. Thus He fulfilled the oracle of Moses, whose words were, remember, “Rejoice, nations, with His people.”

Now, it is possible to discover an appropriate fulfillment for this prophecy, too: the number of the Jews who came to faith was not only the twelve apostles but was as well the seventy disciples, the hundred and twenty whom blessed Peter addressed in assembly, the five hundred to whom he appeared on one occasion after the Resurrection according to the statement of the divinely inspired Paul, the three thousand and the five thousand that the chief of the apostles made his catch through addressing them, and the many myriads of whom the mighty James exclaimed, “You see, brother, what countless numbers of Jewish believers there are.” These, to be sure, and in addition to them those of the Jews throughout the whole world who have come to faith He declares a holy people, and through them He takes possession of all the nations, thus fulfilling the prophecy in the words, “Rejoice, nations, with His people.”

In addition to this, however, He fulfills also His own prophecy which He made in regard to the Jews in the words, “Now, I have other sheep that do not belong to this fold. Those, too, I must gather; they will hear My voice, and there will be one flock, one shepherd.” This, too, He says in the present psalm: Ask it of me, and I shall give you the nations for your inheritance and the ends of the earth as your possession. But it occurs to me to lament the faithlessness of the Jews, who though hearing the prophecy that made specific mention of the ends of the earth, and realizing that none of their kings had had such sway, but only Christ the Lord, David’s offspring in the flesh, blind the eyes of their mind according to the prophecy that says, “They grope about, as blind people do for the wall, and not as they will do who have the benefit of eyesight.” That, of course, is the reason why the inspired word is directed against them.

Theodoret of Cyrus, Commentary on the Psalms 2.8–10

Converts or Disciples: Which Are We Making?

I have been thinking recently about our mission as followers of Christ. Several areas could fall under this broad topic, but what draws my attention is the expansion of the Kingdom of God. What is required? How are we to go about it?

At first blush, someone would say the answer is to concentrate on evangelism. In other words, we need to get the message of the gospel out. True, we do need to make the gospel known. After all, how will they believe unless they hear, and how will they hear unless someone is sent? However, having this as an all-encompassing focus, the model is little more than multilevel marketing wherein each person is to bring so many to Christ, then those in the next level do the same. Someone may ask, “What is wrong with this model if people are won to Christ?” The problem is that they are being converted to an individual, pastor, local church, denomination, etc. but not to Christ. Converts buy into a program or mentality that is more concerned with earning credit toward an excellent report card at the final judgment than living as a believer and letting others see and hear Christ, becoming more wedded to a program than the Bridegroom. More correct would be living like the sheep in Matthew 25 who went about their routine existence and were surprised that their good deeds were done to and for Jesus Himself.

If we look at Scripture, we see a different practice. Before Jesus was taken in a cloud, He left instructions recorded in two forms: be My witnesses (Acts 1:8) and make disciples (Mt 28:19). Witnesses are those who saw, heard, or otherwise experienced an event and can relate facts to another. In short, they talk about what happened, not themselves. Here is where we tend to insert ourselves into the story. While there is a strong urge to evaluate the experience, this needs to be avoided: the emphasis is on the objective reality. For the believer, then, this translates to being a witness of Christ and the gospel. We relate the plan of redemption that culminated in the cross of Christ for our sins. We witness to the salvific working of the Godhead. We testify to the truth of God in three persons. We witness to the sure hope of Christ’s return, our bodily resurrection, Judgment Day, and life eternal. We witness to the recorded testimony handed down from one generation to the next, corroborated by independent and sometimes antagonistic evidence. In other words, we confess the Apostle’s Creed. Notice that nothing is said of making converts, so why do we spend so much time, energy, and money doing that very thing? Constant energy is expended on learning formulaic questions and answers to convince someone to “give your heart to Jesus” or “accept Jesus into your heart.” An emphasis is always to pressure someone through closing the deal.

What about making disciples? We think that we know what this entails, but it gets relegated to part two of a process that begins with the decision. But this is not how the command is stated. The two-step process is a symptom of an improper understanding we have as to whose disciples these are that are being made. Jesus said to make disciples by baptizing and teaching. Notice there is no initial requirement for an emotional appeal from a preacher. Instead, we proclaim the good news, and when the hearer is pricked in the spirit, realizing his sin and need of repentance, he is baptized as a confession of faith imparting the Holy Spirit, new life, etc. (Rom 6; Gal 2; Col 3; 1 Pet 3); then after baptism, teaching ensues in all that Jesus commanded. Instead of drawing people to ourselves, we become examples to other believers and the world. The disciples that come of this are not ours: they are the Lord’s and His alone.

Having a proper perspective of whose disciples these are, and what our true mandate is, how should this be reflected in our local congregations? First, we should reject programs specifically geared to tell a simplistic message: Chick tracts, Four Spiritual Laws, etc. While these are well intended, they make evangelism formulaic and superficial. Second, we need to catechize believers. We need to give them the tools to share the faith, The point of this exercise is to be sharing what you purportedly trusted from the beginning. What does God require (Ten Commandments)? What has God done for me (Apostle’s Creed)? How do I now come before Him (Lord’s Prayer)? Having our hearts and minds centered on what has been gained in Christ, our worship and instruction should revolve around these core elements to the glory of God.

Behold the Man? No, Beware!

I came across a Twitter video that demonstrated Steven Furtick’s abuse of God’s Word. When I watched the clip, I wondered how someone so devoid of sound exegesis could build such a following for himself. It occurred to me that people are more attracted to success than truth, and we must be vigilant to not follow in their footsteps. This was driven home in my Bible reading this week as I was looking at Psalm 144 taken from the Septuagint:

Deliver me and save me from the hand of the sons of foreigners,
Whose mouth speaks empty things,
And their right hand is a right hand of wrongdoing,
Whose sons are like new plants
Matured in their youth,
Their daughters beautified,
Adorned like a temple;
Their storehouses are full,
Bursting forth with abundance on all sides;
Their sheep give many births,
Multiplying in their streets;
Their oxen are fat;
There is no gap in their fence or passage,
Nor outcry in their streets.
They call the people blessed, whose lot this is;
But rather, blessed is the people
Whose God is the Lord. (Ps 143:11–15 LXX)

David described the unrighteous as spewing empty words and doing evil though everything about them is prosperous. There is a temptation to honor these people and called them blessed because of their success. David contrasts that temptation by acknowledging that only those whose God is the Lord are blessed, inferring that the empty talkers are not His people: they serve a different god altogether.

Patristic Wisdom: Looking to the Sixth Sunday after Epiphany

You have heard that it was said to those of old, “You shall not murder, and whoever murders will be in danger of the judgment.” But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment. And whoever says to his brother, “Raca!” shall be in danger of the council. But whoever says, “You fool!” shall be in danger of hell fire. Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First, be reconciled to your brother, and then come and offer your gift. Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison. Assuredly, I say to you, you will by no means get out of there till you have paid the last penny. (Matt 5:21-26)

This second fulfillment of the Law was done according to the law of how to live. When Christ did these things and taught them, He fulfilled the Law and did not break it. For the commandment of Christ is not contrary to the Law but is broader than the Law. The commandment of Christ includes the Law in itself, but the Law does not include Christ’s commandment. Therefore whoever fulfills the commandments of Christ tacitly fulfills in them also the commandments of the Law, for whoever does not grow angry all the more does not kill. But whoever fulfills the commandment of the Law does not altogether fulfill the commandment of Christ. Often an individual does not kill because he fears punishment, but nonetheless, he is angry. Do you see then, that the Law is fulfilled by grace but not abolished? Then without these commandments of Christ, the commandments of the Law are not able to stand. For if a license is granted to become angry, a reason for committing homicide is also given, for it is from anger that murder originates. Remove anger, and there will be no murder. Everyone who is angry without cause, as far as his will is concerned, commits murder, even if he does not do so out of fear. Consequently, there is not as much grief as if it had happened, but the sin of the angry person is just as great. So John in his canonical epistle says, “Anyone who hates his brother is a murderer.”…

See the mercy of God, how He looks more at the advantages to people than at His own honors. For if He were regarding his own honors, He would have said, “Meanwhile, offer your sacrifice and later go and be reconciled.” Now, however, He says, “Go, first be reconciled to your brother, and then come and offer your gift.” It is as if He would say to him, “Go. I am gladly despised and freely suffer the loss of my honor, and I, your Lord, willingly await you, My servants, only so that you can come in friendship. Go, then, so that you can know that I love the harmony of My faithful more than sacrifices”—because the sacrifices of humankind do not profit God, but indeed their love effects God’s glory.

Anonymus, Incomplete Commentary on Matthew 11

Patristic Wisdom: Looking to the Fifth Sunday after Epiphany

Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled. (Matthew 5:17–18)

The Law and the Prophets do these two things: they both prophesy about Christ, and they establish a law of how to live, both of which Christ fulfilled. He fulfilled the Law concerning Himself when He was born and called Emmanuel, when He was circumcised, when He was presented in the temple and a sacrifice was offered for Him, namely, two turtledoves or two doves, and when He was in Egypt. When He returned to Nazareth, when He rode a donkey to the temple, when He was praised by children, when He was crucified between wicked men, when He drank vinegar and gall, when He commended his spirit into the hands of His Father when He left behind His clothing to be divvied up, when He descended to hell and visited all who slept there, when He ascended in a crashing sound, when He sat at the right hand of God, when moreover He will come, calling the earth from east to west when He will sit in the valley of Jehoshaphat and judge all the nations, He fulfills the prophecies, because unless these things had happened, all the prophets would be liars. But now they have been fulfilled and will yet be fulfilled, when the stars fall and the sun is darkened and the moon is turned the color of blood and when the sky will be folded like a book.

But inasmuch as it is a law of how to live He fulfilled the Law in two ways. First, He set free the outward forms of the Law but fulfilled completely its inner truths. For example, in the Law it commands that one ought not to do any servile work on the sabbath except what is necessary for the soul, namely, that which is necessary for human life. This is symbolic because God ceases from His work on the sabbath. But spiritually, according to the truth of the gospel, the servile work is sin, because “everyone who commits sin is a slave to sin.” But every good work is not a servile one but a free one and is done for the freedom of the soul, although it seems that the very work is a physical work at first glance. Do you see then that Christ fulfilled the Law when he worked on the sabbath and did not break it? That He revealed it, not hid it? Again, it had been written that one ought not to touch leprosy. This has a figurative meaning, for leprosy is understood to be sin. Thus, when Christ touched leprosy, He did not break the Law but fulfilled it. By cleansing the leper, He worked righteousness, not sin. And thereby He touched righteousness, not sin, which is truly leprosy. For He who did not sin, nor was any deceit found in His mouth, certainly did not touch leprosy, that is, sin.

Anonymous, Incomplete Commentary on Matthew 10

Patristic Wisdom: Looking to the Presentation of Our Lord

And behold, there was a man in Jerusalem whose name was Simeon, and this man was just and devout, waiting for the Consolation of Israel, and the Holy Spirit was upon him. And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Christ. So he came by the Spirit into the temple. And when the parents brought in the Child Jesus, to do for Him according to the custom of the law, he took Him up in his arms and blessed God and said:

Lord, now You are letting Your servant depart in peace,
According to Your word;
For my eyes have seen Your salvation
Which You have prepared before the face of all peoples,
A light to bring revelation to the Gentiles,
And the glory of Your people Israel. (Luke 2:25–32)

We must seek an explanation worthy of God’s purpose as to why, as is written in the Gospel, Simeon, a holy man and one pleasing to God, awaiting the consolation of Israel, received an answer from the Holy Spirit that he would not perish in death before he saw the Lord’s Anointed. What did he gain from seeing Christ? Did he have only this promised to him, that he would see him, and derive no profit from seeing him? Or is some gift worthy of God concealed here, a gift that the blessed Simeon both merited and received? The woman touched the fringe of Jesus’ garment and was healed. If she derived such an advantage from the very edge of his garment, what should we think of Simeon, who “received” the infant “into his arms”? He held him in his arms and kept rejoicing and exulting. He saw that the little child he was carrying had come to release captives and to free Simeon himself from the bonds of the body. Simeon knew that no one could release a man from the prison of the body with hope of life to come, except the one whom he enfolded in his arms.

Hence, he also says to him, “Now you dismiss your servant, Lord, in peace. For, as long as I did not hold Christ, as long as my arms did not enfold him, I was imprisoned, and unable to escape from my bonds.” But this is true not only of Simeon but of the whole human race. Anyone who departs from this world, anyone who is released from prison and the house of those in chains, to go forth and reign, should take Jesus in his hands. He should enfold Him with his arms, and fully grasp Him in his bosom. Then he will be able to go in joy where he longs to go. Consider how great a saving act had taken place earlier so that Simeon should deserve to hold the Son of God. First, he had received an answer from the Holy Spirit, that he would not see death unless he had first seen the Lord’s Anointed.

If you come “to the temple in the Spirit,” you will find the child Jesus. You will lift him up in your arms and say, “Now you dismiss your servant, Lord, in peace, according to your word.” At the same time, notice that “peace” has been added to the dismissal and the sending forth. For he does not say, “I wish to be dismissed,” but to be dismissed with the addition of “in peace.” This same thing was promised to the blessed Abraham: But you will go to your fathers in peace after you have been cared for in a good old age. Who is the one who dies “in peace” if not he who has “the peace of God, which surpasses every perception and guards the heart” of him who possesses it? Who is the one who departs “in peace” from this world if not he who understands that “God was in Christ, reconciling the world to himself”? Who if not he in whom nothing is hostile to God or opposed to Him, but who by good works has acquired all peace and harmony in himself? Thus he is dismissed “in peace” to go on to the holy fathers, to whom Abraham also went forth.

Origen, Homilies on the Gospel of Luke 15.1–2, 4

Patristic Wisdom: Looking to the Third Sunday after Epiphany

Now when Jesus heard that John had been put in prison, He departed to Galilee. And leaving Nazareth, He came and dwelt in Capernaum, which is by the sea, in the regions of Zebulun and Naphtali, that it might be fulfilled which was spoken by Isaiah the prophet, saying:

The land of Zebulun and the land of Naphtali,
By the way of the sea, beyond the Jordan,
Galilee of the Gentiles:
The people who sat in darkness have seen a great light,
And upon those who sat in the region and shadow of death
Light has dawned. (Matt 4:12–16)

As history teaches, these tribes migrated to Babylon before all the rest. Most aptly, then, the mercy of the Lord visited first those whom the wrath of God had struck before all the rest, and those who were first to be led into bodily captivity were themselves led back earlier from their spiritual captivity.

The Jews were sitting in darkness, since they were under the Law, in which the righteousness of God had not been manifested; even though there was righteousness there, nonetheless it had been covered in certain figures and types of carnal matters. What sort of light of righteousness was there in the circumcision of the foreskin? They were largely shadows according to the Law, which had not been given to reveal the righteousness of God but to punish the hardness of their hearts, as the Lord says, “For your hardness of heart he wrote you this commandment.” It was given not to save them but to blind them so that, inebriated by the Law, they might not recognize the light, which they did not deserve to see in the shadows, that is, in their sins.

The great light is Christ. There were many lights among the Jews. Moses and Aaron and Joshua and the other judges and prophets were lights. Every teacher was a light of theirs, whom He illuminated by teaching, as it is written, “You are the light of the world.” But the great light is Christ. The Gentiles sat in the region and shadow of death either because they were doing deadly iniquities or because they worshiped idols and demons, whose worship led them to eternal death.

From that time Jesus began to preach and to say, “Repent, for the kingdom of heaven is at hand.” (Matt 4:17)

That is, the blessing of the heavenly kingdom, which God has prepared for the faithful, is at hand. It is furthermore as if he should say, “Prepare yourselves through repentance and through patience to lay hold of the blessing of the heavenly kingdom, which will draw near the time of meting out a reward. You who fear calamities or desire good things, pay heed because the kingdom of heaven will draw near. If calamities do not terrify you, then let good things delight you; or if you do not long for the kingdom, at least fear the torments. Let the just rejoice because soon their troubles are ended and good things begin. Let sinners grieve because already their goods are passing away and their troubles are beginning. How does it harm just people to have suffered troubles when they have begun to be amid good things? For even a memory of past troubles not only does not harm but also furthermore greatly delights. As long as troubles are present, they seem grave, but when they have passed, their recollection is grounds for boasting. Or how does it help sinners that they have pursued good things when they have begun to be amid troubles? For the recollection of past goods not only does not help but further burdens one. As long as they are present, they seem delightful, but when they have passed, their memory rather afflicts. And what sort of fruit did Christ’s preaching of repentance bear him? He sowed a word of repentance and harvested undefiled preachers of repentance.

Anonymous, Incomplete Commentary on Matthew 6

Are You Ready?

The Lord Jesus, near the end of His earthly ministry, was asked by his disciples about the end of the age. He gave general information about the world’s cultural climate and the certainty of His coming but refrained from offering details (Mt 24:3–44). Instead, He concentrated His instruction on the need to be prepared. How they would finish their collective ministry was more important than knowing the date for Messiah’s reign. To that end, He presented three clarifying scenarios comparing two different attitudes. Two of these scenarios dealt with household servants (Mt 24:45–51; 25:1–13) having similar characteristics. Each example began with the servants according to their abilities and positions going about regular duties in the service of the master: tending crops and engaging in commerce. These servants expected the certain return of their master at an undetermined date and conducted themselves accordingly for the master’s benefit. For their faithful service, the servants received a reward commensurate with the duties assigned. Following these examples, Jesus described the opposite attitude. Even though the servants knew the master returns eventually, they were derelict or negligent of their duties, even making excuses for their behavior. In the end, the master identified their true nature, evil and lazy, and delivered a just recompense. We can easily relate to the first and third scenarios, but the middle parable is a bit different. Stepping through the parable, similarities unfold.

Wise and Foolish Virgins
Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom. Now five of them were wise, and five were foolish. Those who were foolish took their lamps and took no oil with them, but the wise took oil in their vessels with their lamps. But while the bridegroom was delayed, they all slumbered and slept.

At weddings of the day, bridal attendants would wait for the coming of the bridegroom and accompany him and any others in an entourage to an evening wedding feast, ergo the lamps. The number of virgins would vary depending on the wealth of the bride’s family: Jesus used ten for ease of illustration, communicating of what sort these virgins were. The foolish took lamps but no precautionary spare oil, while the wise made sure they were amply prepared for the duration of their wait. Notice that all ten understood that the bridegroom was coming. They understood their welcome to join the wedding banquet. They understood their need for illumination in the impending darkness. The only unknown was the hour of arrival. Apparently, the bridegroom delayed his coming beyond what was customary so that the virgins fell asleep waiting, setting up the event triggering the emergency that eventually separated the two sets of virgins.

And at midnight a cry was heard: “Behold, the bridegroom is coming; go out to meet him!” Then all those virgins arose and trimmed their lamps. And the foolish said to the wise, “Give us some of your oil, for our lamps are going out.” But the wise answered, saying, “No, lest there should not be enough for us and you; but go rather to those who sell, and buy for yourselves.” 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. Afterward, the other virgins came also, saying, “Lord, Lord, open to us!” But he answered and said, “Assuredly, I say to you, I do not know you.” Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming. (Mt 25:1–13)

Finally, the bridegroom’s coming was announced, and the virgins trimmed their lamps. Those who failed to bring reserve oil discovered to their dismay that they had insufficient fuel and requested some from the others, but to no avail since the reserves were sufficient only for the intended lamps. This crisis forced the five to leave, seek out a merchant, and purchase more for the rest of the evening. To their horror, upon returning the door was shut and no amount of pleading succeeded to gain admittance: they were utterly rejected.

That Seems Rather Harsh
We understand the concepts of obedience with reward versus disobedience with punishment, but the middle one puzzles. The foolish virgins were admittedly unprepared, but why would this negligence prevent their entrance? Why punish them so harshly for seemingly coming late to the party? And though the servants in the first and last parables were showed themselves to be evil and lazy, these virgins were only unprepared. Should there not have been leniency?

Those who refuse to heed and obey the Word of God are depicted in Scripture as foolish because they follow their own mind. The foolish virgins identified as such because they lacked faith, not because they erred one time. The point of the three parables was to describe the final coming of the master/bridegroom to receive his own things. The virgins were ultimately rejected because they, as the aforementioned servants, had not been faithful, and this lack of faith manifested itself with the result of a just condemnation. Jesus used the parables to teach different ways that people display faith (or lack thereof) and how their actions are a clear determination for receiving their commensurate recompense.

Negligence Matters
At the final reckoning, all nations will be divided into two groups with each receiving punishment or reward based on life evidence (Mt 25:31–46). As relates to the virgins, we see that the simplest of deeds (in this case the reserved oil) served to demonstrate that the five wise understood that their duty was to be always prepared, showing the evidence of faith in that certainty. Conversely, the foolish virgins did not do their duty. It is not that they were actively impudent or rebellious toward the bridegroom, rather their lack of faith manifested itself in negligence. As a result, as one of the goats at the last judgment, they receive:

“Assuredly, I say to you, inasmuch as you did not do this to one of the least of these, you did not do it to Me.” And these will go away into eternal punishment (Mt 25:45–46).

The foolish virgins were not and found themselves banned from entering the feast. There remains a final marriage supper when will take His bride. Only at that supper, there are no attendants. There will only be the Bridegroom, Christ, taking His bride, the Church, and she shall be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints (Rev 19:8). And how does one do righteous acts? By being made righteous. And how is one made righteous? But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness (Ro 4:5). Righteousness can only be gained when you understand that all your righteousnesses are as filthy rags (Is 65:1) and receive the righteousness of God by grace through faith on account of the cross.

The question, then, remains: the Bridegroom is coming; are you ready?