分类： 主日证道

The Oil That Cannot Be Borrowed
Matthew 25:1-13

Fr. Jijo Kandamkulathy CMF
Claretian Missionaries

There is a moment in every life when borrowed things fail. A borrowed faith. A borrowed conviction. A borrowed prayer. It carries us for a while. It lights the darkness. But there comes a night when the flame begins to flicker. And the oil we did not gather is not there. And no one can give us theirs. Because the oil is not a possession. The oil is the life we have lived.

The parable is about ten bridesmaids waiting for the bridegroom. And notice something we often miss. This is not the story of one bride waiting for her husband. It is the story of a community. Ten young women together. A shared task and a shared expectation. And the most disturbing detail is this. The foolish ones were not one or two. They were five. Half the community. A whole group lost their oil together. This is not a story about individual failure. This is a story about a community that built its faith on the wrong foundation.

The foolish bridesmaids had lamps. They had the outward form. They had the practices. They had the routines. They had the observance. What they did not have was the reserve. They had the performance but not the substance. They had the appearance but not the interior disposition. And when the bridegroom was delayed, they discovered that a lamp without oil is just a piece of clay. A faith without interior life is just a set of habits. A religion without the deep self is just a performance waiting for an audience that never comes.

This is the warning to every church and every community. A community can teach its members to sing, to pray, to fast, to serve, to attend. It can fill the calendar with devotions and the sanctuary with rituals. It can produce people who look faithful on the outside. But it cannot manufacture oil. It cannot give anyone an interior life. It cannot force the deep self to grow. It cannot replace personal conversion with communal activity. And when the long night comes—when the crisis arrives, when the persecution begins, when the supports are stripped away—the community cannot save those who never gathered oil for themselves. They all go out together. And half of them discover they have nothing left to burn.

So what is this oil? The lamp is the visible form of faith—the practices, the routines, the outward observance. The oil is what keeps the lamp burning. The oil is the interior substance of the soul. It is the hidden life of prayer no one sees. It is the love practiced in secret. It is the forgiveness offered when it cost something. It is the mercy shown to the unworthy. The oil is not what you know about God. It is what you have become in God. It is your character. The slow accumulation of grace received and grace given. The lamp can be lit in a moment. The oil is gathered over a lifetime.

The long night is not simply a delay. The long night is when life grows difficult. It is illness. It is loss. It is persecution. It is the season when every external support is taken away. And in that night, the only thing that keeps the lamp burning is the oil of values that have been personalized. The martyrs understood this. In the camps and prisons, they had no way to practice their external faith. No Mass. No rosary. No community. No sacraments. Everything visible was stripped from them. And yet their witness continued. Because the faith had become values. They had internalized the values of forgiveness, of hope, of love, of truth, of fidelity. And these values burned in them when nothing else remained. They had gathered oil in the years of light. And when the long night came, they had a reserve. Their determination to go on came not from external practice but from the values on which they had built the foundations of their faith.

How then do we gather this oil while there is still light? The light is the ordinary time of our lives. The oil is gathered through daily prayer—not the prayer of performance, but the prayer of presence. Through silence and solitude. Through forgiveness. Through the works of mercy. Every act of mercy is a repetition. Every repetition strengthens the habit. Every habit becomes character. Through suffering accepted with trust. Through examination of conscience. Through the sacraments. And yes, through community. But the community is the workshop, not the substitute. The community can give you a lamp. Only you can fill it.

How often I have lived on borrowed oil. How often I have coasted on the momentum of my community. How often I have kept the lamp and neglected the reserve. And I hear the cry: The bridegroom is coming. Go out to meet him. The moment is now. The oil must be gathered now. While there is still light. While there is still time.

I need to ask myself: What oil am I gathering? What values am I internalizing? What faith am I living? Am I doing the quiet work, or am I coasting on borrowed faith? The answer is uncomfortable. But the answer is the path. The path of the wise. The path of the reserve. The path of the oil that lasts.

The door will be closed. The moment will come. And the only oil that will matter is the oil you have gathered. The time is now. Gather the oil while it is still day.

© Claretian Publications, Macau 2026
Cum Approbatione Ecclesiastica

希望與喜樂的聖言
甲年常年期第卅二主日
瑪竇25:1-13
Fernando Armellini 神父的評述

祝各位主日喜樂！

今天的福音給我們呈獻的十童女：五個是賢明的，五個是愚笨的，我認為，這是耶穌所講的比喻中最難的一個。我們對這個故事中表現出的不一致和困難感到驚訝，因為它們使人難以理解其中的含義。賢明的人給人留下壞的印象，因為她們拒絕與朋友分享燈油；而愚笨的人則被邀請在午夜去市場買油。什麼市場在午夜還開門？這五個沒有儲備燈油的童女，她們為什麼不拿著還亮著的燈直接進入宴會廳？新郎遲遲未到，祂沒有找到新娘，卻找到了五個童女。

很奇怪文中沒有提到新娘。據說，按照耶穌時代的傳統，朋友們會跳舞並舉著火炬去迎接新郎，我們對耶穌時代婚禮的慶祝方式知之甚少，但有一件事是肯定的：這種習俗並不存在。接著是另一個難點：當那五個沒有儲備燈油的童女從市場回來時，新郎對她們說了嚴厲的話。比喻以邀請我們警醒作結，因為我們不知道新郎到來的日子和時辰，但就連賢明的人也沒有警醒，她們也睡著了。這個故事中有許多難點。

讓我們先問自己一個問題，它能引導我們進入這段經文的資訊。問題是：耶穌所指的新郎來臨是哪一種？重要的是記住新郎有兩次來臨。第一次來臨——因為我們知道新郎就是耶穌——是祂來到這個世界。以色列子民專心致志，他們知道默西亞必要來到，這些子民由先知所預備，正等待著祂的來臨。這是新郎的第一次來臨，這來臨延續至今，因為祂臨在於福音中，我們在那裡與耶穌相遇。當我們在福音中讀到祂對我們講的話，那時我們就親身與耶穌相遇。

接著，是第二次來臨，就是祂在時間結束的時候，世界窮盡的時候來到。今天，耶穌常是臨在的，祂想要進到我們每人的生命中；但最終將是祂的第二次來臨，那時祂要把我們領進我們所談論的婚宴，即在整部歷史的終結。在默示錄中，我們有第19章著名的段落：“讓我們歡喜踴躍，將光榮歸於祂。因為羔羊的婚期已到，祂的新娘已準備好自己。她被允許穿上明亮潔淨的麻衣。”（這麻衣代表聖徒們的義行。）這一幕美妙極了：新娘在婚宴上與新郎相遇。

關於這個比喻，我們問自己：祂指的是新郎的哪一次來臨——第一次還是第二次？兩者都是。這十個童女代表所有長久等待第一次來臨的人……我們正處在這個等待新郎第一次來臨的背景中，但隨後將會有第二次來臨，而在第二次來臨中對新郎的接納，將取決於我們在祂第一次來臨時如何接納祂。讓我們聆聽比喻的第一幕：

耶穌對門徒說：“天國好比十個童女，拿著自己的燈，出去迎接新郎。其中五個是愚笨的，五個是賢明的。愚笨的拿著燈時，沒有隨身帶油；而賢明的拿著燈，也帶了油瓶。因為新郎遲延，她們都打盹睡著了。”

比喻以十位準備迎接新郎的童女登場開始。她們點燃燈，出去尋找祂。她們是誰，代表什麼？數字象徵告訴了我們。有十個，聖經中數字10表示完整、完美、全體。然後她們分成兩組，每組五個；我們再次面對數位象徵，數位5指向以色列。此外，在聖經中，“童女”的稱呼常指以色列，因此也指向這些女孩的身份。她們是以色列，是上主的妻子，正等待與新郎相會。這就是整個比喻中妻子沒有出現的原因，因為妻子就是這十個代表以色列的童女。這是先知們引入的美妙象徵：上主與以色列的關係就是新郎與妻子的關係。依撒意亞先知在第54章表達了上主對祂妻子說的話：“高山可移動，丘陵可動搖，但我對你的慈愛決不移去。”（依54:10）歐瑟亞先知說：“我要永遠聘你歸我；我要以公義、公平，以慈愛、憐憫聘你歸我。”（歐2:21）你要對我忠信，因為新郎來只是為了帶妻子，領她進入婚宴的喜樂。

來迎接以色列的新郎是誰？耶穌就是新郎。主以納匝肋人耶穌的身份降臨。讓我們記得，祂也以新郎的身份顯現。法利賽人問為什麼祢教導門徒不禁食，而我們禁食……祂回答說：“新郎還與賓客在一起，他們怎能禁食呢？”這是新郎的第一次來臨。祂受到了怎樣的接待？比喻說明了，歷史也證實了所發生的事。一部分以色列人是賢明的。那些心地純潔、向真理和天主的計畫開放的人。在這些以色列人中，我們可以列出這些賢明之人的名字：瑪利亞、若瑟、我們記得老西默盎、亞納先知，他們代表認出自己新郎的以色列。西默盎將祂抱在懷中。然後是宗徒、從加里肋亞跟隨耶穌到耶路撒冷的婦女、最初的基督徒團體，由猶太人組成。還有一部分扭曲的以色列人：亞納斯、蓋法、大司祭、經師、反對並拒絕新郎的法利賽人。因此，比喻最直接的含義是以色列為新郎來臨所保留的歡迎：有些是賢明的，另一部分是以色列人是愚笨的。這是關於新郎的第一次來臨；接著我們將談論第二次來臨。

第一次來臨在歷史中延續，而給以色列延續妻子身份的，就是基督徒團體，聖保祿在他寫給格林多人的後書中提到，將她呈現為童女妻子。聖保祿在他寫給格林多人的第二封信第11章中提到：“我把你們許配給一個丈夫，將你們如同貞潔的童女獻給基督。”（格後11:2）聖保祿運用這個未迎娶過妻子的新郎形象，他不娶妻子，而是把她交給新郎，就是基督。在這個作為上主淨配的團體內——她時刻等待新郎的來臨——有五個賢明的童女和五個愚笨的童女。

我們不要以為這是兩個不同的群體，一群完全賢明，另一群完全愚笨。不。新郎的來臨，發生在我們聆聽福音時，是要帶我們進入新世界、進入天主的國，帶著喜樂。我們可以賢明地接納祂，也可以愚笨地拒絕祂。因此，在我們每個人內，都有賢明的童女和愚笨的童女。重要的是注意：當我們愚笨時，我們拒絕基督或祂的福音，我們的生命就處於危險中。耶穌在山中聖訓結尾，用另一個敘述說明了這一點，那裡也呈現了賢明的人和愚笨的人，與此比喻相似。賢明的人蓋房子時，建在堅固的基礎上，磐石上。這房子不過是我們整個生命的圖像；如果你建在天主聖言上，它就存留；相反，愚笨的人建在沙土上。當天主的審判來臨時，那座房子、那沒有建在福音上的生命就崩潰，什麼也不剩。

讓我們繼續辨識這比喻中出現的其他圖像的含義。十個童女拿著點著的燈，兩組人的區別僅在一個小細節。事實上，謹慎的童女除了燈，還帶了油來供應燈的光，而愚笨的忘了帶油。這就是兩組人之間的小細節。

手中的燈代表什麼？燈顯然是指引你生命腳步的光；就是信德之燈：聖詠119首說：“祢的話是我腳步的明燈，是我路途的光亮。”（詠119:105）有信德之燈的人知道選擇哪條路，因為他有目標，有要達到的終點。沒有這光的人迷失在世界黑暗中。但即使那些領受了信德之燈的人也必須非常小心，因為這光可能熄滅甚至消失，那時你就不能再在黑暗中行走，因為你不知往何處去。

瑪竇寫這比喻時，面對的團體情況與我們非常相似，因為起初有熱情，人人跟隨主，領了洗，點燃了信德的燈，但隨後疲倦、單調、失望攫取了他們；也是因為他們期望世界因福音之光立即改變。最初的疑慮開始產生，沮喪隨之而來，甚至許多人背棄，正如今天在我們中間發生的。信德之燈的光開始在許多人身上熄滅。

於是油的含義變得非常清晰；油是供應信德之燈光亮的東西。必須非常小心，因為如果沒有持續添油的器皿，燈就會暗淡並熄滅。比喻說“在油壺裡”，那是這光的持續食糧。它是天主聖言的食糧；如果缺少這食糧，可能仍有教會內的一些敬禮、一些宗教儀式，但如果缺乏天主聖言的滋養，要知道信德之燈就會熄滅消失。

當黑暗來臨時會發生什麼？她們變得昏沉並睡著了，愚笨的童女和賢明的童女都睡著了。想想宗徒：福音告訴我們，在顯聖容時他們睡著了，在革責瑪尼他們也睡著了，當你睡著時會發生什麼？我們睡著時做什麼？我們做夢。我們不培育天主的計畫，而是追逐夢想，那是幻想，不是現實。因此，重要的是考慮到，在我們都睡著的這些時刻之後，如果我們沒有油來供應信德之燈，我們就冒著一切熄滅的風險。

現在讓我們聽聽新郎到來時發生了什麼：

半夜，有人喊說：“看，新郎！出來迎接祂！”那時所有童女都起來，收拾她們的燈。愚笨的對賢明的說：“請把你們的油分些給我們，因為我們的燈快要滅了。”賢明的卻回答說：“不，怕為你們和我們都不夠。你們不如到賣油那裡去買吧。”

半夜，有人喊說：“看，新郎！”這半夜的提及是什麼意思？是提醒世界末日，當新郎最後一次來領人類進入永恆婚宴的時候嗎？不，比喻繼續講述今天新郎第一次來臨時發生的事。這是我們的故事。半夜指向智慧篇第18章，聖作者以詩意形式敘述以色列從埃及奴役中獲救；智慧篇說：“當萬籟俱寂，黑夜已賓士過半時，祢全能的聖言，由天上寶座，躍下這應毀滅之地。”（智18:14-15）

在比喻中，黑夜指新郎來釋放人類脫離一切束縛，脫離所包裹的黑夜：這些是暴力的黑夜、不義的黑夜、仇恨、怨恨、悔恨的黑夜。它們是我們罪過、我們自私造成的黑夜；新郎來接我們，帶我們去一個全新的世界。重要的是迎接祂的來臨，因為祂來隻為釋放我們，領我們赴宴。我們處於黑暗境況，如果讓自己被這世界的黑暗包圍，那是無法居住的狀況。祂來釋放我們；這就是指這釋放之夜。

有一個呼喊，來自那些更有準備、更專注、對新郎聲音更敏感的人；這就是福音的聲音。福音被接納時，將我們從一切束縛中釋放。這些是認出這聲音的先知，他們認出在我們每個人內的聖神的聲音。這就是天主聖子的聲音，要使我們從罪惡的奴役中得自由。因此，辨識這聲音並迎接來臨的新郎非常重要。

現在暗指燈快用盡需要添油。今天在教會中多麼需要一聲呼喊，使許多人的信德之燈不因缺乏食糧而暗淡。這食糧是天主聖言。人人都必須為自己有這食糧，因為它不能被他人的信德所取代。這是對今日基督徒的提醒：小心，如果你不持續以天主聖言的資源滋養——你必須去那裡買油來供應光——如果你沒有這食糧，你將在你生命故事的黑暗中喪亡。

現在新郎終於出現了。讓我們聆聽：

“她們去買的時候，新郎到了，那些準備好的，就同祂進入婚宴。門就關上了。後來，其餘的童女也來了，說：‘主啊，主啊，給我們開門吧！’祂卻回答：‘我實在告訴你們，我不認識你們。’所以你們要醒寤，因為你們不知道那日子和時辰。”

比喻的最後一幕是戲劇性的，因為耶穌用了祂時代宣講者的語言；嚴厲的語言，由強烈的圖像組成，因為祂要震動良心，提醒我們在生活中所做選擇的嚴肅性。這是真誠的邀請，要我們思考我們在世上的故事在某個時刻結束，那是第二次與新郎相遇的時刻，最終的相遇，這次相遇的結果取決於我們如何歡迎新郎第一次來到我們生命中帶著福音來見我們的時候。這是邀請我們自問是否賢明，是否在祂來釋放你、領你進入天主的國、進入喜樂的宴席時接納了祂，還是你寧要這世界的瘋狂。要注意，因為你唯一的生命危在旦夕，沒有別的機會。在你生命終結時，骰子已擲出。一位著名的義大利演員說好天主應給我們兩次生命：一次排練，一次登臺。不可能；生命只有一次，且非常嚴肅，因為它有永恆的後果。

當愚笨的童女來到時，發現門關了。這是個強烈的圖像。她們帶著油來供應那應為生命點燃的信德之燈；相反，她們任它熄滅，現在她們有油，但不再有用。天主聖言的油只應在今生活養信德。伯多祿在他的第二封信中對初期基督徒說的話很美：“你們應專心注意，如同注意黑暗中的明燈，直到天亮，晨星在你們心中升起。”（伯後1:19）那顆奇妙明亮的晨星是什麼？是基督，當這光芒四射的晨星出現，就不再需要天主聖言的燈。那聖言在今世工作。愚笨的人最終意識到，就是在這今生，她們必須供應自己信德的燈。這迫切的呼籲是向所有人發出的，當然，這裡明確是向基督徒，向那些冒著讓這應指引腳步的燈熄滅風險的受洗者。

為什麼我們說他們是基督徒？因為他們稱祂為“主”，只有基督徒用這個稱呼對耶穌說話。因此，他們是受矇騙的人，他們以為對基督最初的選擇對他們就夠了，沒有考慮到這燈必須持續供電。對這些基督徒，耶穌說“我不認識你們”。為什麼祂說“我不認識你們”？因為她們不像祂；她們不像天主之子，作為基督徒無法辨認。她們生活沒有福音明燈的光照，不像耶穌，沒有活出天主聖子的面容。“祂不認識她們。”比喻沒說她們被排除在天堂外……天主不把任何人踢出祂的家！這裡向我們顯示我們可能做出的瘋狂決定的後果，即拒絕福音。祂進入我們生命為把我們引入天主的國，釋放我們，使我們幸福，帶我們進入新世界。如果我們愚笨，我們拒絕祂的來臨；我們寧要舊世界，一個人人只想著自己、自己利益的世界。如果我們喜歡舊世界，如果我們不允許自己被帶到新世界，我們就被排除在宴席外。我們按照這世界的瘋狂建造生命，最終被迫說：“我錯了，我的生命是失敗的。”

因此耶穌的結論，這比喻的結論，祂說：“要警醒，因為你們不知道日子和時辰。”不是我們生命終結的時候。是今天。你們不知道我來的日子和時辰，帶著我的福音，向你們呈現天主子女的真實生命。因此，當你們聽到先知的呼喊時要警覺：“新郎來了。”在那一刻，敞開你們的理智，打開你們的心扉接納祂。

我祝大家主日喜樂，一周愉快！

© 全屬於祢 & 樂仁出版社（中國香港）
Cum Approbatione Ecclesiastica 2026

甲年常年期第三十主日
玛窦福音 22:34-40
Fernando Armellini 神父的讲道词

祝各位主日喜乐！

今天的福音给我们呈献的十童女：五个是贤明的，五个是愚笨的，我认为，这是耶稣所讲的比喻中最难的一个。我们对这个故事中表现出的不一致和困难感到惊讶，因为它们使人难以理解其中的含义。贤明的人给人留下坏的印象，因为她们拒绝与朋友分享灯油；而愚笨的人则被邀请在午夜去市场买油。什么市场在午夜还开门？这五个没有储备灯油的童女，她们为什么不拿着还亮着的灯直接进入宴会厅？新郎迟迟未到，祂没有找到新娘，却找到了五个童女。

很奇怪文中没有提到新娘。据说，按照耶稣时代的传统，朋友们会跳舞并举着火炬去迎接新郎，我们对耶稣时代婚礼的庆祝方式知之甚少，但有一件事是肯定的：这种习俗并不存在。接着是另一个难点：当那五个没有储备灯油的童女从市场回来时，新郎对她们说了严厉的话。比喻以邀请我们警醒作结，因为我们不知道新郎到来的日子和时辰，但就连贤明的人也没有警醒，她们也睡着了。这个故事中有许多难点。

让我们先问自己一个问题，它能引导我们进入这段经文的信息。问题是：耶稣所指的新郎来临是哪一种？重要的是记住新郎有两次来临。第一次来临——因为我们知道新郎就是耶稣——是祂来到这个世界。以色列子民专心致志，他们知道默西亚必要来到，这些子民由先知所预备，正等待着祂的来临。这是新郎的第一次来临，这来临延续至今，因为祂临在于福音中，我们在那里与耶稣相遇。当我们在福音中读到祂对我们讲的话，那时我们就亲身与耶稣相遇。

接着，是第二次来临，就是祂在时间结束的时候，世界穷尽的时候来到。今天，耶稣常是临在的，祂想要进到我们每人的生命中；但最终将是祂的第二次来临，那时祂要把我们领进我们所谈论的婚宴，即在整部历史的终结。在默示录中，我们有第19章著名的段落：“让我们欢喜踊跃，将光荣归于祂。因为羔羊的婚期已到，祂的新娘已准备好自己。她被允许穿上明亮洁净的麻衣。”（这麻衣代表圣徒们的义行。）这一幕美妙极了：新娘在婚宴上与新郎相遇。

关于这个比喻，我们问自己：祂指的是新郎的哪一次来临——第一次还是第二次？两者都是。这十个童女代表所有长久等待第一次来临的人……我们正处在这个等待新郎第一次来临的背景中，但随后将会有第二次来临，而在第二次来临中对新郎的接纳，将取决于我们在祂第一次来临时如何接纳祂。让我们聆听比喻的第一幕：

耶稣对门徒说：“天国好比十个童女，拿着自己的灯，出去迎接新郎。其中五个是愚笨的，五个是贤明的。愚笨的拿着灯时，没有随身带油；而贤明的拿着灯，也带了油瓶。因为新郎迟延，她们都打盹睡着了。”

比喻以十位准备迎接新郎的童女登场开始。她们点燃灯，出去寻找祂。她们是谁，代表什么？数字象征告诉了我们。有十个，圣经中数字10表示完整、完美、全体。然后她们分成两组，每组五个；我们再次面对数字象征，数字5指向以色列。此外，在圣经中，“童女”的称呼常指以色列，因此也指向这些女孩的身份。她们是以色列，是上主的妻子，正等待与新郎相会。这就是整个比喻中妻子没有出现的原因，因为妻子就是这十个代表以色列的童女。这是先知们引入的美妙象征：上主与以色列的关系就是新郎与妻子的关系。依撒意亚先知在第54章表达了上主对祂妻子说的话：“高山可移动，丘陵可动摇，但我对你的慈爱决不移去。”（依54:10）欧瑟亚先知说：“我要永远聘你归我；我要以公义、公平，以慈爱、怜悯聘你归我。”（欧2:21）你要对我忠信，因为新郎来只是为了带妻子，领她进入婚宴的喜乐。

来迎接以色列的新郎是谁？耶稣就是新郎。主以纳匝肋人耶稣的身份降临。让我们记得，祂也以新郎的身份显现。法利赛人问为什么祢教导门徒不禁食，而我们禁食……祂回答说：“新郎还与宾客在一起，他们怎能禁食呢？”这是新郎的第一次来临。祂受到了怎样的接待？比喻说明了，历史也证实了所发生的事。一部分以色列人是贤明的。那些心地纯洁、向真理和天主的计划开放的人。在这些以色列人中，我们可以列出这些贤明之人的名字：玛利亚、若瑟、我们记得老西默盎、亚纳先知，他们代表认出自己新郎的以色列。西默盎将祂抱在怀中。然后是宗徒、从加里肋亚跟随耶稣到耶路撒冷的妇女、最初的基督徒团体，由犹太人组成。还有一部分扭曲的以色列人：亚纳斯、盖法、大司祭、经师、反对并拒绝新郎的法利赛人。因此，比喻最直接的含义是以色列为新郎来临所保留的欢迎：有些是贤明的，另一部分是以色列人是愚笨的。这是关于新郎的第一次来临；接着我们将谈论第二次来临。

第一次来临在历史中延续，而给以色列延续妻子身份的，就是基督徒团体，圣保禄在他写给格林多人的后书中提到，将她呈现为童女妻子。圣保禄在他写给格林多人的第二封信第11章中提到：“我把你们许配给一个丈夫，将你们如同贞洁的童女献给基督。”（格后11:2）圣保禄运用这个未迎娶过妻子的新郎形象，他不娶妻子，而是把她交给新郎，就是基督。在这个作为上主净配的团体内——她时刻等待新郎的来临——有五个贤明的童女和五个愚笨的童女。

我们不要以为这是两个不同的群体，一群完全贤明，另一群完全愚笨。不。新郎的来临，发生在我们聆听福音时，是要带我们进入新世界、进入天主的国，带着喜乐。我们可以贤明地接纳祂，也可以愚笨地拒绝祂。因此，在我们每个人内，都有贤明的童女和愚笨的童女。重要的是注意：当我们愚笨时，我们拒绝基督或祂的福音，我们的生命就处于危险中。耶稣在山中圣训结尾，用另一个叙述说明了这一点，那里也呈现了贤明的人和愚笨的人，与此比喻相似。贤明的人盖房子时，建在坚固的基础上，磐石上。这房子不过是我们整个生命的图像；如果你建在天主圣言上，它就存留；相反，愚笨的人建在沙土上。当天主的审判来临时，那座房子、那没有建在福音上的生命就崩溃，什么也不剩。

让我们继续辨识这比喻中出现的其他图像的含义。十个童女拿着点着的灯，两组人的区别仅在一个小细节。事实上，谨慎的童女除了灯，还带了油来供应灯的光，而愚笨的忘了带油。这就是两组人之间的小细节。

手中的灯代表什么？灯显然是指引你生命脚步的光；就是信德之灯：圣咏119首说：“祢的话是我脚步的明灯，是我路途的光亮。”（咏119:105）有信德之灯的人知道选择哪条路，因为他有目标，有要达到的终点。没有这光的人迷失在世界黑暗中。但即使那些领受了信德之灯的人也必须非常小心，因为这光可能熄灭甚至消失，那时你就不能再在黑暗中行走，因为你不知往何处去。

玛窦写这比喻时，面对的团体情况与我们非常相似，因为起初有热情，人人跟随主，领了洗，点燃了信德的灯，但随后疲倦、单调、失望攫取了他们；也是因为他们期望世界因福音之光立即改变。最初的疑虑开始产生，沮丧随之而来，甚至许多人背弃，正如今天在我们中间发生的。信德之灯的光开始在许多人身上熄灭。

于是油的含义变得非常清晰；油是供应信德之灯光亮的东西。必须非常小心，因为如果没有持续添油的器皿，灯就会暗淡并熄灭。比喻说“在油壶里”，那是这光的持续食粮。它是天主圣言的食粮；如果缺少这食粮，可能仍有教会内的一些敬礼、一些宗教仪式，但如果缺乏天主圣言的滋养，要知道信德之灯就会熄灭消失。

当黑暗来临时会发生什么？她们变得昏沉并睡着了，愚笨的童女和贤明的童女都睡着了。想想宗徒：福音告诉我们，在显圣容时他们睡着了，在革责玛尼他们也睡着了，当你睡着时会发生什么？我们睡着时做什么？我们做梦。我们不培育天主的计划，而是追逐梦想，那是幻想，不是现实。因此，重要的是考虑到，在我们都睡着的这些时刻之后，如果我们没有油来供应信德之灯，我们就冒着一切熄灭的风险。

现在让我们听听新郎到来时发生了什么：

半夜，有人喊说：“看，新郎！出来迎接祂！”那时所有童女都起来，收拾她们的灯。愚笨的对贤明的说：“请把你们的油分些给我们，因为我们的灯快要灭了。”贤明的却回答说：“不，怕为你们和我们都不够。你们不如到卖油那里去买吧。”

半夜，有人喊说：“看，新郎！”这半夜的提及是什么意思？是提醒世界末日，当新郎最后一次来领人类进入永恒婚宴的时候吗？不，比喻继续讲述今天新郎第一次来临时发生的事。这是我们的故事。半夜指向智慧篇第18章，圣作者以诗意形式叙述以色列从埃及奴役中获救；智慧篇说：“当万籁俱寂，黑夜已奔驰过半时，祢全能的圣言，由天上宝座，跃下这应毁灭之地。”（智18:14-15）

在比喻中，黑夜指新郎来释放人类脱离一切束缚，脱离所包裹的黑夜：这些是暴力的黑夜、不义的黑夜、仇恨、怨恨、悔恨的黑夜。它们是我们罪过、我们自私造成的黑夜；新郎来接我们，带我们去一个全新的世界。重要的是迎接祂的来临，因为祂来只为释放我们，领我们赴宴。我们处于黑暗境况，如果让自己被这世界的黑暗包围，那是无法居住的状况。祂来释放我们；这就是指这释放之夜。

有一个呼喊，来自那些更有准备、更专注、对新郎声音更敏感的人；这就是福音的声音。福音被接纳时，将我们从一切束缚中释放。这些是认出这声音的先知，他们认出在我们每个人内的圣神的声音。这就是天主圣子的声音，要使我们从罪恶的奴役中得自由。因此，辨识这声音并迎接来临的新郎非常重要。

现在暗指灯快用尽需要添油。今天在教会中多么需要一声呼喊，使许多人的信德之灯不因缺乏食粮而暗淡。这食粮是天主圣言。人人都必须为自己有这食粮，因为它不能被他人的信德所取代。这是对今日基督徒的提醒：小心，如果你不持续以天主圣言的资源滋养——你必须去那里买油来供应光——如果你没有这食粮，你将在你生命故事的黑暗中丧亡。

现在新郎终于出现了。让我们聆听：

“她们去买的时候，新郎到了，那些准备好的，就同祂进入婚宴。门就关上了。后来，其余的童女也来了，说：‘主啊，主啊，给我们开门吧！’祂却回答：‘我实在告诉你们，我不认识你们。’所以你们要醒寤，因为你们不知道那日子和时辰。”

比喻的最后一幕是戏剧性的，因为耶稣用了祂时代宣讲者的语言；严厉的语言，由强烈的图像组成，因为祂要震动良心，提醒我们在生活中所做选择的严肃性。这是真诚的邀请，要我们思考我们在世上的故事在某个时刻结束，那是第二次与新郎相遇的时刻，最终的相遇，这次相遇的结果取决于我们如何欢迎新郎第一次来到我们生命中带着福音来见我们的时候。这是邀请我们自问是否贤明，是否在祂来释放你、领你进入天主的国、进入喜乐的宴席时接纳了祂，还是你宁要这世界的疯狂。要注意，因为你唯一的生命危在旦夕，没有别的机会。在你生命终结时，骰子已掷出。一位著名的意大利演员说好天主应给我们两次生命：一次排练，一次登台。不可能；生命只有一次，且非常严肃，因为它有永恒的后果。

当愚笨的童女来到时，发现门关了。这是个强烈的图像。她们带着油来供应那应为生命点燃的信德之灯；相反，她们任它熄灭，现在她们有油，但不再有用。天主圣言的油只应在今生活养信德。伯多禄在他的第二封信中对初期基督徒说的话很美：“你们应专心注意，如同注意黑暗中的明灯，直到天亮，晨星在你们心中升起。”（伯后1:19）那颗奇妙明亮的晨星是什么？是基督，当这光芒四射的晨星出现，就不再需要天主圣言的灯。那圣言在今世工作。愚笨的人最终意识到，就是在这今生，她们必须供应自己信德的灯。这迫切的呼吁是向所有人发出的，当然，这里明确是向基督徒，向那些冒着让这应指引脚步的灯熄灭风险的受洗者。

为什么我们说他们是基督徒？因为他们称祂为“主”，只有基督徒用这个称呼对耶稣说话。因此，他们是受蒙骗的人，他们以为对基督最初的选择对他们就够了，没有考虑到这灯必须持续供电。对这些基督徒，耶稣说“我不认识你们”。为什么祂说“我不认识你们”？因为她们不像祂；她们不像天主之子，作为基督徒无法辨认。她们生活没有福音明灯的光照，不像耶稣，没有活出天主圣子的面容。“祂不认识她们。”比喻没说她们被排除在天堂外……天主不把任何人踢出祂的家！这里向我们显示我们可能做出的疯狂决定的后果，即拒绝福音。祂进入我们生命为把我们引入天主的国，释放我们，使我们幸福，带我们进入新世界。如果我们愚笨，我们拒绝祂的来临；我们宁要旧世界，一个人人只想着自己、自己利益的世界。如果我们喜欢旧世界，如果我们不允许自己被带到新世界，我们就被排除在宴席外。我们按照这世界的疯狂建造生命，最终被迫说：“我错了，我的生命是失败的。”

因此耶稣的结论，这比喻的结论，祂说：“要警醒，因为你们不知道日子和时辰。”不是我们生命终结的时候。是今天。你们不知道我来的日子和时辰，带着我的福音，向你们呈现天主子女的真实生命。因此，当你们听到先知的呼喊时要警觉：“新郎来了。”在那一刻，敞开你们的理智，打开你们的心扉接纳祂。

我祝大家主日喜乐，一周愉快！

© 全属于祢 & 乐仁出版社（中国香港）
Cum Approbatione Ecclesiastica 2026

THIRTY-SECOND SUNDAY OF ORDINARY TIME – YEAR A
Matthew 25:1-13

Commentary of Fr. Fernando Armellini

A good Sunday for everyone.

The parable of the ten virgins, five foolish and five wise, presented to us in today’s Gospel passage, I think it is the most difficult of the parables told by Jesus. We are surprised by inconsistencies and difficulties present in the story that make it difficult to understand the meaning. The wise ones give a bad impression because they refuse to share the oil with their friends; then the foolish ones are invited to go to the market at midnight to buy oil. What market is open at midnight? Then these five who have no oil in reserve they do not go straight into the banquet hall with their lamps that are still lit; and when the bridegroom comes late, he does not find the wife, but finds the five virgins.

It is very strange that the wife does not appear in the passage. It is said that, in the tradition of the time of Jesus, the friends went to receive the bridegroom with dances and with lighted torches. We know little or nothing about the way weddings were celebrated in the time of Jesus, but one thing is certain, that this custom did not exist. Then another difficulty: when the five that had no oil in reserve, return from the market, the bridegroom speaks strong words to them. The parable will conclude with an invitation to be watchful because we do not know the day or the hour when the bridegroom will arrive, but even the wise ones have not been vigilant, they too have fallen asleep. The difficulties are many in this story.

We start by asking ourselves a question that introduces us to the message of the passage. The question is this: What coming of the bridegroom is Jesus referring to? It is important to remember that there are two comings of the bridegroom. The first coming—because we know that the bridegroom is Jesus—is his coming into this world. The people of Israel were attentive, they knew that the messiah had to arrive and the people were prepared by the prophets, who were waiting for his coming. It is the first coming of the bridegroom and it is a coming that continues to this day because in the gospel he is present, there we meet Jesus.

When we hear a passage from the gospel it is he who speaks to us, and when we listen to the gospel we see his person. Then there is a second coming, when he will come at the end of time, at the end of this world. Jesus is always present today and wants to enter the life of each one of us, but in the end, it will be the second coming when he comes to introduce us to the wedding feast we are talking about, at the conclusion of the whole history.

In Revelation we have the famous passage from chapter 19: “Let us  rejoice  and be  glad and give him glory. For the wedding day of the Lamb has come, his bride has made herself ready. She was allowed to wear a bright, clean linen garment.” (The linen represents the righteous deeds of the holy ones.)” This scene is wonderful: the wife meets the bridegroom for the wedding feast.

Regarding the present parable, we ask ourselves: To what coming of the bridegroom is he referring to—the first coming or the second coming? To both. The ten girls represent all those who waited so long for the first coming … and we are in this context of waiting for the bridegroom at the first coming, but then there will be a second coming and the reception of the bridegroom in the second coming will depend on how we receive him at his first coming.

Let’s listen to the first scene of the parable:

“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.”

The parable begins with the staging of ten girls preparing to receive their bridegroom. They light their lamps and go out to find him. Who are they, who do they represent? Numerical symbolism tells us. There are ten, the number 10 in the bible indicates something complete, perfection, totality. Then they divide into two groups of five; again, we are faced with a numerical symbolism, the number 5 indicates Israel. In addition, in the bible the appellation ‘virgin’ is often referred to Israel and, therefore, to the identity of these girls. They are Israel, the wife of the Lord who is waiting to meet her bridegroom.

This is the reason why in the whole parable the wife does not appear, because the wife is these ten virgins that indicate Israel. It is the magnificent symbolism that was introduced by the prophets: the relationship between the Lord and Israel is that of the bridegroom with the wife. The prophet Isaiah in chapter 54 presents what the Lord says to his wife: “Though the mountains fall away and the hills be shaken, my love shall never fall away from you (Is 54:10). And Hosea: “I will betroth you to me forever: I will betroth you to me with justice and with judgment, with loyalty and with compassion (Hos 2:21); and you will be faithful to me because the bridegroom comes only to take the wife, to introduce her to the joy of the wedding banquet.

And who is the bridegroom who comes to meet Israel? Jesus is the bridegroom. The Lord came in the person of Jesus of Nazareth. Let us remember that he also presents himself as the bridegroom. The Pharisees who ask why do you teach your disciples not to fast while we fast … and he answers: How can wedding guests fast while the bridegroom is with them?

This is the first coming of the bridegroom. How was he received? The parable says it and the story confirms what has happened. A part of Israel was wise. Those with a pure heart, open to the truth and to the designs of God. In this Israel we can put the names of these wise people: Mary, Joseph, we remember the old Simeon, the prophetess Anna who represent Israel who knew how to recognize her bridegroom. Simeon takes him in his arms. Then the apostles, the women who followed Jesus from Galilee to Jerusalem, the first Christian community that was made up of Jews. And then there was a foolish and twisted part of Israel that included: Annas, Caiaphas, the high priests, the scribes, the Pharisees who opposed, rejected the bridegroom. Therefore, the first and most immediate meaning of the parable is the welcome that Israel reserved for the bridegroom when he came. Some were wise, but another part of Israel was foolish. This is about the first coming of the bridegroom; then we will talk about a second coming.

The first coming continues in history and the wife that gives continuity to Israel is the Christian community that Paul presents as the virgin wife. In the second letter to the Corinthians, in chapter 11, he says to this community of his: “I betrothed you to one husband to present you as a chaste virgin to Christ” (2 Cor 11:2). Paul uses the image of the bridegroom’s friend who does not take the wife, but rather gives her to the bridegroom, who is Christ. And in this community, that is the spouse of the Lord – who awaits the coming of the bridegroom at all times, there are five wise virgins and five foolish virgins.

Let’s not think of two different groups, someone who is totally wise and someone who is totally foolish. NO. The coming of the bridegroom, which occurs when we hear the gospel, is to take us to the new world, to the kingdom of God with joy. We can be wise and receive him, and we can be foolish and reject him. Therefore, within each one of us is the wise virgin and the foolish virgin. It is important to note that when we are foolish, we reject Christ or reject his gospel, there our lives are at stake.

Jesus already said it at the end of the discourse on the mountain with another narration where a wise man and a foolish man are presented, similar to this parable. The wise man, when he has to build a house, builds it on a solid foundation, on rock. This house is nothing more than the image of our whole life; if you build it on the word of God it lasts; instead, the fool builds it on sand. When the judgment of God comes, that house, that life that was not built on the gospel falls apart, there is nothing left.

Let’s continue identifying the meaning of the other images that appear in this parable. The 10 virgins have lamps lit and what distinguishes the two groups is only a small detail. The fact that the prudent carry with them in addition to the lamp also the oil to feed the light of these lamps, while the foolish have forgotten to carry the oil with them. This is the small detail where the difference between the two groups is.

What does the lamp in hand represent? The lamp is clearly the light that guides your steps in life; it is the lamp of faith: Psalm 119 says: “Your word is a lamp for my feet, a light for my path” (Ps 119:105). He who has the lamp of faith knows the path to choose because he has a goal, a destination to reach. Whoever does not have this light is lost in the darkness of the world. But even those who have received this lamp of faith must be very careful because this light can go out and even disappear, and then you can’t walk in the dark anymore because you don’t know where to go.

When Matthew writes this parable, he was facing a situation in his communities very similar to ours because there was the first initial enthusiasm, everyone followed the Lord, they were baptized, they had lit the lamp of their faith, but then tiredness, monotony, disappointment seized them; also, because they expected the world to change immediately  with the light of the gospel. The first doubts began to arise with discouragement and even many desertions, as exactly what is happening with us today. The light of the lamp of faith begins to be extinguished in many people.

Then the meaning of the oil becomes very clear; it is the oil that feeds the light of the lamp of faith. You have to be very careful because if there is not a vessel that continuously adds oil the lamp fades and goes out. The parable says ‘in flasks of oil’ that is the constant food for this light. It is the food of the word of God; if this food is missing there may still be some devotional practice in the church, some religious rites, but if the nourishment of the word of God is lacking be aware that the lamp of faith goes out and disappears.

And what happens when darkness comes? They became drowsy and fell asleep, both the foolish virgins and the wise virgins. Let’s think about the apostles: The gospel tells us that during the transfiguration they fell asleep, in Gethsemane they fell asleep, and what happens when you sleep? What do we do when we sleep? We dream. Instead of cultivating God’s designs we go after our dreams that are fantasies, they are not reality. So, the importance of taking into account if after these moments in which we all fall asleep, if we do not have the oil that feeds the lamp of faith, we run the risk of everything going out.

Now let’s hear what happens when the bridegroom arrives:

“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.’”

“At midnight, there was a cry, ‘Behold, the bridegroom!” What does this reference to midnight mean? Does it serve as a reminder of the end of the world, when the bridegroom will come for the last time to lead humanity to the eternal wedding banquet? No, the parable goes on to tell what happens today when the bridegroom arrives the first time. This is our story.

Midnight is a reference is to chapter 18 of the Book of Wisdom, where the sacred author, in poetic form, narrates the liberation of Israel from the slavery of Egypt; and the text of the Book of Wisdom says: “For when peaceful stillness encompassed everything and the night in its swift course was half spent, Your all-powerful word from heaven’s royal throne leapt into the doomed land” (Wis 18,14-15).

In the parable, the night refers to the coming of the bridegroom to free humankind of all her bondages, of all the nights she’s wrapped up: these are the nights of violence, the nights of injustice, the nights of hatred, resentment, remorse. They are the nights created by our sin, from our selfishness; and the bridegroom comes to get us and take us to a whole new world. And what is important is to welcome his coming because he comes only to free us and take us to a banquet.

We are in a dark condition and if we allow ourselves to be enveloped in this darkness of the world it is an uninhabitable situation. He comes to set us free; this is the reference to this night of liberation. And there is a cry, a cry of joy from those who are more prepared, more attentive, more sensitive to the voice of the bridegroom who is coming; it is the voice of the gospel. It is the gospel that when received frees us from all our bondage. These are the prophets who know how to recognize this voice and they recognize the voice of the Spirit present in each one of us, which is the voice of the son of God who wants us free from the slavery of sin. Hence the importance of recognizing this voice and welcoming the arriving bridegroom.

And now there is an allusion to the lamp that is about to run out and needs to be fed. Today there is such a need for a voice that shouts in the Church that this lamp of faith in many is fading because there is no food. The food is the Word of God. And all must have this food for themselves because it cannot be replaced by the faith of another.

It is a reminder for Christians today: be careful because if you do not feed continuously with the resource of the word of God—that’s where you have to buy the oil that feeds the light— if you do not have this food you will perish in the darkness of your life story. And now the bridegroom finally appears.

Let’s listen:

“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.”

The final scene of the parable is dramatic because Jesus uses the language of the preachers of his time; harsh language made of strong images because he wants to shake consciences, he wants to remember the seriousness of the choices we make in our lives.

It is the sincere invitation to consider that is at a certain point our story ends in this world and that is the moment of the second meeting with the bridegroom, the final meeting and the outcome of this meeting depends on how we welcomed the bridegroom on his first arrival into our lives when he came to meet us with his gospel. It is the invitation to ask ourselves if you were wise, if you welcomed him when he came to free you to introduce you to the kingdom of God, in the joy of the banquet or you preferred the madness of this world. Pay attention because your only life is at stake, there is no other chance. At the end of your life the dice are played.

A famous Italian actor said that the good Lord should give us two lives: one to rehearse and the other to enter the scene. It’s not possible; life is only one and it is very serious because it has eternal consequences. When the foolish ones arrive, they find the door closed. It’s a strong image. They come with the oil to feed that lamp of faith that should have been lit for life; instead they let it go out and now they have oil, but it no longer works. The oil of God’s Word that should nurture faith only serves during this life.

It is beautiful what Peter says in his second letter addressing the first Christians: “You will do well to be attentive to it, as to a lamp shining in a dark place, until day dawns and the morning star rises in your hearts.” (2 Pe 1:19). What is that wonderful bright morning star? It is Christ and when this radiant morning star appears, then there is no need anymore of the lamp of the Word of God.

That word works in this world. The foolish ones realize in the end that it was in this life that they had to feed the lamp of their faith. And this pressing call is addressed to all people, of course, but here it is explicitly addressed to Christians, to the baptized who run the risk of letting this lamp that should have guided their steps, go out. Why do we say they are Christians? Because they call him ‘Lord’ and only Christians speak to Jesus with this term ‘Lord’. They are, therefore, the deluded, they believed that an initial choice of Christ was enough for them, they didn’t take into account that this lamp had to be powered.

To these Christians Jesus says “I don’t know you.” Why does he say ‘I don’t know you’? Because they don’t look like him; they do not resemble the Son of God, they are unrecognizable as Christians. They lived without the light of the gospel lamp, they don’t look like Jesus, they don’t reproduce the face of the Son of God. “He doesn’t know them.” The parable does not say that they are excluded from paradise …

God doesn’t kick anyone out of his house! Here is showing us to the consequences of a crazy decision that we can make, that is, reject the gospel. He comes into our life to introduce us into the kingdom of God, to free us, to make us happy, to take us to a new world. If we are foolish, we reject his coming; we prefer the old world, the one in which everyone thinks of themselves, of their own interest. If we prefer the old world, if we do not allow ourselves to be carried away to the new world, we are left out of the banquet. We build our lives according to the madness of the world and in the end, we are forced to say ‘I was wrong, my life was a failure.’

Hence the conclusion of Jesus, the conclusion of this parable when he says: “Be attentive, because you do not know the day or the hour.” Not when the end of our life comes. NO. TODAY. You do not know the day or the time when I arrive, with my gospel to present to you the true life of the children of God. Therefore, be alert when you hear that cry from a prophet: “The bridegroom is coming.” In that moment, open your mind, open your heart to receive him.

I wish you all a good Sunday and a good week.

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